Hadeeth Cards
Da'wa cards that highlight great meanings from the noble prophetic hadiths in a simple style and attractive display that helps the Muslim to have a deeper understanding of his religion in an easy way
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‘Ubādah ibn As-Sāmit (may Allah be pleased with him) reported: We were praying the Fajr prayer behind the Messenger of Allah (may Allah's peace and blessings be upon him). He started to recite, but the recitation became difficult for him. When he finished, he said: "Perhaps you recite behind your Imām?" We said: "Yes, that is so, O Messenger of Allah." He said: "Do not do so except with Sūrat al-Fātihah, since the prayer is invalid for the one who does not recite it."
Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
It was reported from ‘Ubādah ibn As-Sāmit that he said: "We were praying the dawn prayer behind the Messenger of Allah (may Allah's peace and blessings be upon him) and he started to recite but the recitation became difficult for him," i.e. he could not recite easily. So, when he finished he said: "Perhaps you recite behind your Imām?" The Companions (may Allah be pleased with him) answered: "Yes, O Messenger of Allah." It was as if the recitation became difficult for him and he did not know the cause so he asked them that question. This is indicated in his statement in another narration: "Why am I struggling with the Qur'an?" Most likely, the reason for the difficulty was the shortcoming which resulted from them deeming his recitation insufficient. One who enjoys perfection may be affected by the shortcomings of those behind him. The Sunnah directive for those praying behind the Imām is to recite silently, such that each person hears himself. And it is obligatory for the person praying alone as well as the Imām and those praying behind him to recite Sūrat al-Fātihah in both audible and silent prayers, given the soundness and specific indication of the relevant textual evidence. Then he directed them to adhere to reciting Sūrat al-Fātihah, saying: "Do not do so except with Sūrat al-Fātihah." It is probable that the forbiddance refers to reciting out loud, or reciting more than Sūrat al-Fātihah, so as not to distract or confuse the Imām and the worshipers praying behind him.
Al-Barā’ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "When you prostrate, place your palms and raise your elbows."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) clarified the position of the hands during the prostration in prayer. The palms should be put on the ground with the fingers joined facing the Qiblah (prayer direction), whereas the elbows—the joint between the forearm and the upper arm—should be raised and not touch the ground and should be kept away from the sides.
‘Ā'ishah (may Allah be pleased with her) reported: I saw the Messenger of Allah (may Allah's peace and blessings be upon him) praying while sitting cross-legged.
An-Nasaa’i
"Sitting cross-legged" means to place the sole of the right foot under the left thigh and the sole of the left foot under the right thigh, and sit on the buttocks. The Prophet (may Allah's peace and blessings be upon him) did this when he fell off his horse and his ankle was dislocated. So if the praying person is unable to stand in the obligatory prayer, it is recommended that he prays while sitting cross-legged, and this is in case he is sitting instead of standing. As for the sitting between the two prostrations and his sitting during the Tashahhud, it is recommended that he sits in the posture of Iftirāsh (placing the left foot on its side and sitting on it; and keeping the right foot vertical while resting on the bottom of the toes turning them towards the Qiblah) in the first Tashahhud and the posture of Tawarruk (sitting with the left posterior on the ground; the right foot placed vertically with the toes pointing towards the Qiblah; and the left foot on its side emerging from under the right foot) in the second Tashahhud. All of these postures are recommended. So, if one sits in a posture other than the ones mentioned above, it will be sufficient for him since what is required is to sit during the Tashahhud, and these postures are a level higher than the obligation.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “When any of you prostrates, he should not kneel down like a camel; rather, he should put down his hands before his knees.”
Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi
This Hadīth demonstrates the way of going down for prostration. It suggests that one should place his hands down before his knees. However, there are other Hadīths stating that one should place his knees down before his hands. So, both ways are valid, and the one who does this or that should not be subject to criticism.
Abu Hurayrah (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever attends a funeral until he offers the funeral prayer will get a reward equal to one Qirāt; and whoever attends it until the dead person is buried will get a reward equal to two Qirāts." It was asked: "What are the two Qirāts?" He replied: "Like two huge mountains." In a narration by Muslim: “The smallest of them is like Mount Uhud.”
Narrated by Bukhari & Muslim
Allah, the Almighty, is kind towards His slaves and He wills to facilitate for them the means of forgiveness. Hence, the Prophet (may Allah's peace and blessings be upon him) urged us to join the funeral procession and prayer, for this is a type of intercession that leads to mercy. Allah, the Almighty, has made the reward of whoever attends the funeral prayer equal to one Qirāt, and whoever attends the funeral till burial another Qirāt of reward. Such is a great reward whose specific amount is known to our Lord. Since the Companions (may Allah be pleased with him) had no knowledge about how much this reward was, the Prophet (may Allah's peace and blessings be upon him) tried to bring it closer to their understanding, stating that each Qirāt is like a huge mountain. Such an act entails a great reward because it involves the fulfillment of the rights of one's fellow Muslims, supplication for them, a reminder of death and the Hereafter, giving solace and comfort to the relatives of the deceased, as well as other benefits.
Anas ibn Mālik (may Allah be pleased with him) reported: They (the Companions) passed by a funeral procession and praised the deceased. The Prophet (may Allah's peace and blessings be upon him) said: "It has been affirmed." Then they passed by another funeral procession but dispraised the deceased, so the Prophet (may Allah's peace and blessings be upon him) said: "It has been affirmed." ‘Umar ibn al-Khattāb (may Allah be pleased with him) asked: "What has been affirmed?" He replied: "You praised this, so Paradise has been affirmed for him, and you dispraised this, so Hell has been affirmed for him. You are Allah's witnesses on earth."
Narrated by Bukhari & Muslim
Some of the Companions passed by a funeral procession and testified to the good nature and righteousness of the deceased and his upright following of the Shariah of Allah. Having heard their praise of him, the Prophet (may Allah's peace and blessings be upon him) commented that it was affirmed. Then they passed by another funeral procession and testified to the evil of the deceased. Thereupon, the Prophet (may Allah's peace and blessings be upon him) commented that it was affirmed. ‘Umar ibn al-Khattāb (may Allah be pleased with him) asked about the meaning of "it has been affirmed", as mentioned in both comments. The Prophet (may Allah's peace and blessings be upon him) explained that Paradise has been affirmed for the one regarding whom you attested to his good nature, righteousness, and uprightness and that Hell is affirmed for the one regarding whom you attested to his evil. It could be that this man was known to be a hypocrite or something like that. Then, the Prophet (may Allah's peace and blessings be upon him) informed that if people of truthfulness, virtue, and righteousness testify that someone deserves Paradise or deserves Hell, then this will be the case in reality.
’Umm ‘Atiyyah (may Allah be pleased with her) reported: One of the daughters of the Prophet (ﷺ) passed away, so the Prophet (ﷺ) went out and said: "Wash her three times, or five times, or more if you find that necessary. Wash her with water and Sidr (ground lote leaves), add camphor—or a pinch of camphor—to water in the last time, and let me know when you finish." She said: When we finished, we told him, so he gave us his lower garment and said: "Let it be the first thing you shroud her in." She said: We plaited her hair into three braids.
Agreed upon
Zaynab, the daughter of the Prophet (ﷺ), passed away. The Prophet (ﷺ) entered upon the women who were to wash her and said to them: Wash her with water and lote leaves an odd number of times—three, or five, or more if needed—and in the final wash, add some camphor. When you finish, inform me. When they finished washing her, they informed him. He then gave his lower garment to the women who washed her and said: Wrap her in it, and make it the garment closest to her body. Then her hair was braided into three plaits.
Al-Barā’ ibn ‘Āzib (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) commanded us with seven and forbade us from seven: He commanded us to visit the sick, to follow the funeral, to say Tashmīt to the sneezer, to fulfill the oath, or the one making an oath, to support the oppressed, to respond to the inviter, and to spread the greeting of peace. He forbade us from rings—or from wearing rings—of gold, from drinking in silver, from Mayāthir, from Qassiy, and from wearing silk, Istabraq, and Dībāj.
Agreed upon
The Prophet (may Allah's peace and blessings be upon him) commanded the Muslims with seven qualities and forbade them from seven. The ones he commanded them with are: First: visiting the sick. Second: following funerals, participating in the prayer over the deceased, burying them, and supplicating for them. Third: supplicating for the one who sneezes and praises Allah by saying to him: May Allah have mercy upon you. Fourth: fulfilling the oath of the one who swears and believing him, meaning that if someone takes an oath about something and you are able to make it true, you should do so, so that he does not need to expiate his oath. Fifth: supporting the oppressed person by assisting him and preventing any harm inflicted upon him by the oppressor, to the best of your ability. Sixth: responding to the invitation for a meal, such as a wedding feast, ‘Aqīqah (animal sacrificed after the birth of a new baby), or other similar occasions. Seventh: spreading the greeting of peace, offering it, and responding to it. The ones he forbade them from are: First: wearing gold rings and taking it as an adornment. Second: drinking in silver vessels. Third: sitting on Mayāthir, which are rugs made of silk placed on the saddle of a horse or a camel's saddle. Fourth: wearing a garment made of linen mixed with silk, which is called "Qassiy". Fifth: wearing silk. Sixth: wearing Istabraq, which is thick silk. Seventh: wearing Dībāj, which is the best and most precious type of silk.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Hasten with the funeral, for if it is righteous, you will be taking it forward to what is good; and if it is otherwise, you will be laying evil off your necks."
Agreed upon
The Prophet (may Allah's peace and blessings be upon him) commanded hastening in preparing the funeral, performing the prayer over it, and burying it. If the deceased is righteous, it is good that you are sending him to the bliss of the grave. If otherwise, it is evil that you are removing from your shoulders.
