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
All
Ka‘b ibn Mālik (may Allah be pleased with him) reported: Whenever the Messenger (may Allah's peace and blessings be upon him) intended to carry out a battle, he would use an equivocation to conceal his real destination till it was the battle of Tabūk which the Messenger carried out in very hot weather. As he was going to face a very long journey through a wasteland and was to meet and attack a large number of enemies. So, he made the situation clear to the Muslims so that they might prepare themselves accordingly and get ready to conquer their enemy. The Prophet (may Allah's peace and blessings be upon him) informed them of the destination he was heading for.
Narrated by Bukhari & Muslim
As related in this Hadīth, whenever the Prophet (may Allah's peace and blessings be upon him) set out for a battle, he would ask about a certain route other than the intended one so as to deceive the enemy and prevent spies from reporting their news. He wanted to reach the enemy while they were unprepared for the confrontation. An exception was the battle of Tabūk. As it would entail a long and arduous journey, he did not conceal the destination. And Allah, the Almighty, granted Muslims victory over the disbelievers.
‘Imrān ibn Husayn reported: The Prophet (may Allah's peace and blessings be upon him) obtained the freedom of two Muslim men in captivity in exchange for a man from the polytheists.
Narrated by At-Termedhy - Narrated by Ahmad
In this Hadīth, ‘Imrān ibn Husayn (may Allah be pleased with him) says that the Prophet (may Allah's peace and blessings be upon him) gave the polytheists a man from them and took two Muslim men from them instead. The Muslim jurists say that if the Muslims take prisoners of war, the Imām has four choices regarding them. These choices should be based upon the ruler's keenness to realize the best interest of Muslims. They are: killing them, enslaving them, setting them free for nothing, or setting them free for money or in exchange for Muslims imprisoned by the disbelievers.
Habīb ibn Maslamah al-Fihri reported: I witnessed the Messenger of Allah (may Allah's peace and blessings be upon him) give a quarter (of the war spoils) as extra booty on the way out to a battle and a third on the way back.
Narrated by Abu Daoud - Narrated by Ahmad
It is permissible, according to this Hadīth, to assign extra spoils to an army detachment, in addition to the shares they receive, in appreciation of their effort in Jihad. If the detachment makes an incursion at the beginning of the journey to Jihad, they shall be given a quarter of the booty they gain. If they make an incursion after the return of the Jihad fighters, they shall be given a third of the booty they gain and they share the rest of the booty (three-quarters or two-thirds) with the rest of the army. They receive more after Jihad than before, because the soldiers are weak then and the detachment has less support than if they make an incursion before Jihad is launched. Also, they deserve more because they are fighting at a time when they have an intense desire to going home and see their families.
Ibn ‘Umar (may Allah be pleased with him) reported: During our military expeditions, we used to get honey and grapes (as spoils) and eat them without bringing them (to the Prophet or the one in charge of distributing the spoils).
Narrated by Bukhari
According to this Hadīth, eating from the fruits and food seized by the fighters in the land of war without obtaining the permission of the ruler or leader is permissible and blameless, since they need food to nourish themselves. Forbidding this is detrimental to the army soldiers and their riding animals, because it is very difficult for them to transport food and fodder from the Muslim lands. Therefore, rulings of stealing from the war booty before it has been shared out do not apply to such little eatables.
Ruwayfi‘ ibn Thābit (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever believes in Allah and the Last Day should not ride a mount belonging to the spoils of Muslims and then returns it when it becomes skinny out of exhaustion. Whoever believes in Allah and the Last Day should not wear a garment belonging to the spoils of the Muslims and then returns it when it is worn out."
Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi
This Hadīth states that it is impermissible for any of the Muslim Mujāhids to wear a garment from the spoils of war until that garment is worn out and then returns it. Likewise, it is impermissible for a Muslim Mujāhid to ride a mount belonging to the spoils of war until he emaciates it and then returns it to the spoils. This behavior is forbidden because it harms the other fighters entitled to a share in the spoils. Nevertheless, it is not sinful to ride a mount without emaciating it, or wear a garment without damaging it. For example, one may use a mount to return home or to distance himself from the enemy and then return it, or to wear a garment to conceal his ‘Awrah or to keep himself warm and then return it. Rather, in such a case, he must return them to the spoils of war after using them for those purposes in order to be absolved of liability in this world and in the Hereafter.
‘Abdur-Rahmān ibn Ghanm reported: We were stationed at the frontiers of the city of Qinnasrīn with Shurahbīl ibn As-Simt. When he conquered it, he seized sheep and cows there. He distributed some of them among us, and deposited the rest of them in the spoils of war. I met Mu‘ādh ibn Jabal and mentioned that to him. Mu‘ādh said: "We went to the battle of Khaybar along with the Messenger of Allah (may Allah's peace and blessings be upon him) and got spoils there. The Messenger of Allah divided them among us and placed the rest of them with the booty."
Narrated by Abu Daoud
‘Abdur-Rahmān ibn Ghanm says that he was stationed at the frontiers in the army of Shurahbīl ibn As-Simt in the city of Qinnasrīn, Syria. Once the city had been conquered, ‘Abdur-Rahmān seized cows and sheep as booty. He divided some of them among the fighters and kept the rest to be divided among the rest of the army. He also says that he met Mu‘ādh,(may Allah be pleased with him) and asked him about that, so he told him that the Prophet (may Allah's peace and blessings be upon him) did the same when Allah, the Almighty, granted him victory in Khaybar. This is called Tanfīl, which means giving more to those who did well.
‘Uqbah ibn ‘Āmir (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "Lands will be laid open for you, and Allah will spare you the fight. So, let none of you fail to play with his arrows.”
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) informs his Companions that lands will be opened for them without fighting, so none of them should fail to learn how to shoot arrows, because it is the most appropriate thing that Muslims can play with, so long as doing this does not entail neglecting a due right. This is because shooting arrows is one of the things that aid them in fighting in the cause of Allah, which is one of the most excellent objectives and most sublime goals. The Prophet (may Allah's peace and blessings be upon him) used the expression 'play' because souls are naturally disposed to like it, so this was taken into account. However, the greater aim for learning archery is to prepare oneself for fighting in the cause of Allah, the Exalted, not to merely play with arrows.
Abu Umāmah (may Allah be pleased with him) reported: A man said: "O Messenger of Allah, allow me to travel." The Prophet (may Allah's peace and blessings be upon him) said: "The tourism of my Ummah is Jihad in the path of Allah, the Exalted."
Narrated by Abu Daoud
This Hadīth explains that acts of worship are restricted to matters that have textual evidence. A Muslim is only allowed to perform acts of worship in the way that the pure Shariah has dictated. The Messenger of Allah (may Allah’s peace and blessings be upon him) explained to the man who asked him to be allowed to travel for the sake of worship - which is a habit of the Christians – that the tourism of the Muslims is to spread Islam across the world and to perform Jihad in the path of Allah to elevate His religion.
‘Ali ibn Abi Tālib (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) prohibited the fixed term marriage on the Day of Khaybar and eating the flesh of domestic donkeys.
Narrated by Bukhari & Muslim
The objective of marriage in Islam is to establish a continuous relationship based on affection and to build a family. Islam has prohibited some forms of marriages that contradict this objective. For this reason, the Prophet (may Allah's peace and blessings be upon him) prohibited Mut‘ah (fixed term) marriage at the time of the battle of Khaybar. This form of marriage, in which a man marries a women for a certain period of time, was made permissible at the beginning of Islam because there was a necessity for it. Similarly, the Prophet (may Allah's peace and blessings be upon him) prohibited consumption of domestic donkeys that are possessed and taken care of by other people, unlike the wild donkeys.
