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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Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "He who weeps out of fear of Allah, will not enter the Hell till the milk returns into the udder; and the dust raised while fighting in the path of Allah and the smoke of Hell will not come together."
Narrated by At-Termedhy - An-Nasaa’i - Narrated by Ahmad
The Messenger of Allah (may Allah's peace and blessings be upon him) stated that the person who weeps out of fear of Allah will not enter the Hellfire, because fear of Allah usually arises from obedience to Him and refraining from sins. He used the metaphor "until milk returns into the udders" to indicate impossibility. Similarly, the dust raised when someone is fighting for the sake of Allah will prevent him from being exposed to the smoke of the Hellfire, as they (that dust and that smoke) are two opposites, just as the worldly life and the Hereafter are two opposites.
Anas (may Allah be pleased with him) narrated that the Prophet (may Allah's peace and blessings be upon him) said: "No one who has entered Paradise would love to return to the life of this world even if he would be given all that the world contains, except for the martyr. He will wish to return to the world and be killed ten more times on account of the honor that he will find." In another narration: "... on account of the merit of martyrdom that he will find."
Narrated by Bukhari & Muslim
No one would desire to depart from Paradise after entering it and to return back to the life of this world even if he were given the whole earth with everything that it contains of treasures, luxuries, pleasures, huge palaces, and beautiful gardens, with the exception of the martyr. The martyr would love to return to this world ten more times so that each time he would fight in the cause of Allah and be martyred ten times instead of just once on account of the great honor and reward and bountiful blessings that are bestowed on him as a martyr after his death.
Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (may Allah's peace and blessings be upon him) was asked: "O Messenger of Allah, what is equivalent to Jihad in the cause of Allah?” He answered: “You can not do it.” The question was repeated twice or thrice to which he gave the same answer. Then he said: “The example of a Mujāhid in the cause of Allah is like a person who keeps fasting, praying and reciting the verses of Allah unfailingly until the Mujāhid returns.” In the version narrated by Al-Bukhāri: A man said: "O Messenger of Allah, show me a deed that equals Jihad.” The Prophet replied: "I do not find one." Then he said: "When the Mujāhid goes out for Jihad, can you enter your place of prayer and pray incessantly and fast without breaking your fast?" The man replied: "Who can do that!"
Narrated by Bukhari - Narrated by Bukhari & Muslim
In both narrations of this Hadīth, the Companions asked the Prophet (may Allah's peace and blessings be upon him) about the deeds that would yield the same reward of going out for Jihad in the cause of Allah. He replied: “You cannot bear it.” He meant that they could not do the deeds that would equal Jihad. When they repeated the question twice or thrice, he kept telling them that they are unable to do it. Then, he clarified to them that the only thing that would equal the reward of Jihad is that they keep performing prayers day and night and reciting the Qur'an continually, which is undoubtedly beyond the ability of humans. In the version narrated by Al-Bukhāri, a man from the Companions of the Prophet (may Allah's peace and blessings be upon him) asked him to guide him to a deed that would equal the prestigious status of Jihad and the grand reward it entails, to which the Prophet replied: “I do not find one.” He meant that he could not find any deed that had the same merit of Jihad. Another Hadīth narrated by Al-Bukhāri and Muslim confirms this meaning: “Verily, setting out in the early morning or evening for the sake of Allah is better than this whole world with all its pleasures.” Then, the Prophet (may Allah's peace and blessings be upon him) asked the man the following question: When the Mujāhid goes out for Jihad, can you go into your place of prayer and remain therein pray incessantly along with fasting without breaking your fast? If you can do this, then this is the only thing that is equivalent to Jihad (in reward). At that point, the man said: “Who can do that?” He meant that it is undoubtedly beyond the human ability to keep praying without stopping and fasting without eating.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever is pleased with Allah as their Lord, with Islam as their religion, and with Muhammad as their Messenger, Paradise is guaranteed for him." Abu Sa‘īd was full of wonder at that, so he said: "O Messenger of Allah, repeat that to me." He did so and then said: "There is something else by means of which Allah shall raise the slave a hundred degrees in Paradise; the distance between each two degrees is like that between the heavens and earth." He said: "O Messenger of Allah, what is it?" He said: "Jihad in the cause of Allah, Jihad in the cause of Allah."
Narrated by Muslim
This Hadīth means that whoever believes in Allah as their Lord, in Islam as their religion, and in Muhammad as their Messenger, Paradise will be due to him. A narration of Ahmad reads: "O Abu Sa‘īd, there are three things, whoever says them will be admitted into Paradise." I said: "O Messenger of Allah, what are they?" He said: "Whoever is pleased with Allah as their Lord, with Islam as their religion, and with Muhammad as their Messenger." On hearing such words from the Prophet (may Allah's peace and blessings be upon him) Abu Sa‘īd al-Khudri (may Allah be pleased with him) expressed his wonder and asked the Prophet (may Allah's peace and blessings be upon him) to repeat that to him once more, which he did. Then he said that there was something else, an act of righteousness and obedience, by means of which Allah would raise the slave a hundred degrees in Paradise, and that the distance between each two degrees is like that between the heavens and earth. So the Prophet (may Allah's peace and blessings be upon him) started by mentioning the reward of such a deed and did not mention the deed itself from the beginning in order to arouse the curiosity of Abu Sa‘īd (may Allah be pleased with him) so he would ask about it, and it would have a stronger effect on him that way. He asked: "O Messenger of Allah, what is it?" The Prophet (may Allah's peace and blessings be upon him) answered: "Jihad in the cause of Allah, Jihad in the cause of Allah." The Mujāhid beside being from the dwellers of Paradise, has a rank that is superior to the rank of those who were pleased with Allah as their Lord, with Islam as their religion, and with Muhammad as their Messenger, but who did not strive for the sake of Allah, the Almighty. This is a favor and honor that Allah, the Almighty, has conferred upon those who strive for His sake. They sacrifice themselves for His sake, and that is why He will honor them and grant them the best abodes and the highest degrees for, indeed, one reaps what he sows.
‘Amr ibn ‘Abasah (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever shoots an arrow in the cause of Allah will receive the same reward of freeing a slave."
Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
Whoever shoots an arrow at the enemies of Allah the Exalted, he will have the reward of the one who freed a slave in the cause of Allah, whether his arrow hit the enemy or not, as in the narration of An-Nasā'i: "Whoever shoots an arrow in the cause of Allah, the Exalted, whether it hit the enemy or not..." If his arrow does hit the enemy, then he would attain a (higher) degree in Paradise as mentioned in the narration of Abu Dawūd: "Whoever hits the enemy with an arrow in the cause of Allah, the Exalted, will attain a degree," and the narration of Ahmad adds: "in Paradise".
Mu‘ādh (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Paradise is guaranteed for any Muslim who fights in the cause of Allah for the length of time between two milkings of a she-camel. Anyone is wounded or injured in the cause of Allah, it will come on the Day of Judgment bleeding the most it ever bled, but its color will be like saffron and its fragrance will be like musk."
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi
Paradise will be guaranteed for any Muslim who fights in the cause of Allah, even if only for a short while, such as the time duration between two consecutive turns of milking. This period is as short as it allows the she-camel to be milked, then left so that her calf can feed, and then returned to be milked another time. Anyone is injured in the cause of Allah, the Almighty, such as the injury from falling from his horse or from a sword, etc., even if it is a minor injury, he will come on the Day of Judgment with his wound bleeding profusely, except that the blood color will be that of saffron and the loveliest scent of musk will be released from it.
‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: "On the Day (of the battle) of Khaybar, some of the Companions of the Prophet (may Allah's peace and blessings be upon him) came and remarked: So-and-so is a martyr and so-and-so is a martyr. When they came to a man and said: So-and-so is a martyr, the Prophet (may Allah's peace and blessings be upon him) said: "Nay, I saw him in the Fire because of a mantle – or a cloak – that he had taken without right (from the war spoils)."
Narrated by Muslim
‘Umar ibn al-Khattāb (may Allah be pleased with him) reported that on the Day of the battle of Khaybar, some of the Companions of the Prophet (may Allah's peace and blessings be upon him) came saying: So-and-so is a martyr and so-and-so is a martyr. When they came to a man about whom they said: So-and-so is a martyr, the Prophet (may Allah's peace and blessings be upon him) remarked: Nay. I saw him in the Fire because of a cloak (from the war spoils) that he had concealed for himself. Thus, he was punished for it in Hellfire and this great attribute of martyrdom in the cause of Allah was negated from him.
‘Abdullāh ibn Zayd ibn ‘Āsim (may Allah be pleased with him) reported: When Allah gave war booty to His Messenger (may Allah's peace and blessings be upon him) on the Day of Hunayn, he distributed the booty among the people, and among those whose hearts had been recently reconciled to Islam. He did not give anything to the Ansār. It seemed that they felt uneasy that they did not receive a share like the others. Upon this, the Messenger of Allah (may Allah's peace and blessings be upon him) addressed them saying: "O people of the Ansār, did I not find you in a state of misguidance then Allah guided you aright through me? Were you not in a state of disunity then Allah brought you together through me? Were you not in a state of poverty then Allah made you wealthy through me?" Every time he said something, they replied: "Allah and His Messenger are the most benevolent." Then he asked: "Why do you not answer me?" They said: "Allah and His Messenger are the most benevolent." He said: "If you wish, you may say 'you came to us in such-and-such a state.' Would you not be satisfied that the people go away with goats and camels and you go away with the Messenger of Allah to your homes? Were it not for Hijrah, I would have been a man from the Ansār. If the people were to tread a valley or a mountain pass, I would tread the valley and mountain pass of the Ansār. The Ansār are like Shi‘ār (inner garments), while other people are like Dithār (outer garments). No doubt, you will see people favored over you after me (in getting worldly benefits). So be patient until you meet me at the Basin)."
Narrated by Bukhari & Muslim
When Allah, the Almighty, bestowed upon His Prophet (may Allah's peace and blessings be upon him) a large amount of war booty in the battle of Hunayn, and after he ended the blockade he had imposed on Taif, he returned to get the booty; the majority of which was in the form of cattle. He had more than 40,000 camels and 120 sheep. So, he gave some people who had recently accepted Islam to attract their hearts and make them firm upon Islam. Some of the Ansār disapproved of this, but the nobles amongst them understood that this action on part of the Prophet was correct. The ones who disapproved said: "The Messenger of Allah is giving the booty to people whose blood is dripping from our swords (i.e. whom we had just fought), and he is not giving us anything." When the Prophet was informed of this statement, he ordered that they be assembled under a large canopy and he addressed them, saying: "What is this statement that has reached me from you?" He admonished them and acknowledged the support they offered to him and to the religion of Islam which he came with. After speaking to them, they were appeased and realized the great reward that Allah had granted them, represented in their companionship of Allah's Messenger and their return home with him accompanying them, in addition to what Allah has prepared for them in the Hereafter because of their support and the efforts they exerted in His Cause. The Prophet (may Allah's peace and blessings be upon him) also ordered them to show patience when they see other people favored over them after his death.
Jābir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "War is deception."
Narrated by Bukhari & Muslim
This Hadīth indicates the permissibility of using ploys and deception in the course of war with the disbelievers; as this would cause harm to the disbelievers and avert losses for Muslims. This is not frowned upon in the Shariah; on the contrary, it is something recommended and desirable. Ibn al-Munayyr (may Allah have mercy upon him) said: "The good war, which attains its complete objective, is the one involving deception, not confrontation, for confrontation involves danger, while deception achieves victory without risk." Treachery and violation of agreements between Muslims and their enemies do not fall under the permissible deception, however. Allah, the Almighty, says: {If you [have reason to] fear from a people betrayal, throw [their treaty] back to them, [putting you] on equal terms. Indeed, Allah does not like traitors} [Sūrat al-Anfāl: 58]. In other words, if you have an agreement with some people and you want to revoke it, you should notify them before going to war against them, so that both of you should become on an equal footing.
