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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Anas (may Allah be pleased with him) reported The supplication that the Prophet (may Allah's peace and blessings be upon him) recited most was: "Allāhumma rabbana ātina fi ad-dunya hasanah wa fi al-ākhirati hasanah wa qina ‘adhāb an-nār (O Allah our Lord, give us in this world that which is good and in the Hereafter that which is good and protect us from the torment of the Fire)."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) used to frequently recite concise supplications that were comprehensive in meaning including the following supplication: "Allāhumma rabbana ātina fi ad-dunya hasanah wa fi al-ākhirati hasanah wa qina ‘adhāb an-nār (O Allah our Lord, give us in this world that which is good and in the Hereafter that which is good and protect us from the torment of the Fire)." This supplication includes the good things in this world like a blissful, extensive, and lawful sustenance; a righteous wife; a child who is a source of joy, relief, beneficial knowledge, good deeds, and similar favorable and permissible demands. As for the good things in the Hereafter, they include safety from punishments in the grave, the standing, and the Fire, besides attaining the pleasure of Allah, winning eternal bliss, and being close to the Most Merciful Lord.
Shaddād ibn Aws (may Allah be pleased with him) reported from the Prophet (may Allah's peace and blessings be upon him): "The best way of seeking Allah's forgiveness is to say: 'Allāhumma anta rabbi la ilāha illa ant khalaqtani wa ana ‘abduk wa ana ‘ala ‘ahdika wa wa‘dika mastata‘t a‘ūdhu bika min sharri ma sana‘t abū’u laka bini‘matika ‘alayya wa abū’u bidhanbi faghfir li fa innahu la yaghfiru adh-dhunūba illa ant (O Allah, You are my Lord. You created me, and I am Your slave. I will remain faithful to Your covenant and promise as much as possible. I seek refuge with You from the evil of what I have done. I acknowledge Your favor upon me, and I admit my sin. So, forgive me. Indeed, none can forgive sins but You).'" He (may Allah's peace and blessings be upon him) added: "And whoever says this during the day while being certain of its meaning, then he dies before the evening, he will be from the people of Paradise, and whoever says it at night while being certain of its meaning then he dies before the morning, he will be from the people of Paradise."
Narrated by Bukhari
The Prophet (may Allah's peace and blessings be upon him) informs that seeking forgiveness has certain wordings, the greatest of which is to say: "Allāhumma anta rabbi la ilāha illa ant khalaqtani wa ana ‘abduk wa ana ‘ala ‘ahdika wa wa‘dika mastata‘t a‘ūdhu bika min sharri ma sana‘t abū’u laka bini‘matika ‘alayya wa abū’u bidhanbi faghfir li fa innahu la yaghfiru adh-dhunūba illa ant (O Allah, You are my Lord. You created me, and I am Your slave. I will remain faithful to Your covenant and promise as much as possible. I seek refuge with You from the evil of what I have done. I acknowledge Your favor upon me, and I admit my sin. So, forgive me. Indeed, none can forgive sins but You)." Here, the slave first acknowledges the oneness of Allah and that Allah is his Creator and God, with no partner. He states that he adheres to his covenant with Allah Almighty, to believe in Him and obey Him as much as he can because no matter what the slave offers of worship, he cannot carry out all of Allah's commands or show sufficient gratitude for the blessings He has bestowed upon him. The slave, then, seeks refuge with Allah and holds fast to Him, as He is the One with Whom refuge is sought against the evil he committed. He willingly admits and acknowledges the favor of Allah upon him, and again admits and acknowledges his sins and misdeeds. After imploring Allah, he supplicates his Lord to forgive him by concealing his sins and protecting him from dire consequences through His pardon, favor, and mercy, as none can forgive sins but Allah Almighty. Then, the Prophet (may Allah's peace and blessings be upon him) stated that this supplication is from the morning and evening Adhkār (regular supplications), and whoever recites it with certainty while recalling its meanings and believing in them at the beginning of his day, from sunrise till the sun's decline, i.e., at daytime, and he dies, he will enter Paradise. And whoever recites it at night, from sunset till the break of dawn, and dies before the morning, he will enter Paradise.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "No people sit in a gathering in which they do not remember Allah and do not invoke blessings upon their Prophet, except that it will be a source of regret for them. If He wills, He will punish them, and if He wills, He will forgive them."
The Prophet (may Allah's peace and blessings be upon him) warned against neglecting the remembrance of Allah, stating that no group of people sit in a gathering where they do not remember Allah Almighty and do not invoke blessings upon His Messenger (may Allah's peace and blessings be upon him), except that such a gathering will be a source of regret, remorse, loss, and deficiency for them on the Day of Judgment. If Allah wills, He will punish them for their past sins and future shortcomings, and if He wills, He will forgive them out of His grace and mercy.
‘Ā’ishah (may Allah be pleased with her) reported: Whenever the Messenger of Allah (may Allah’s peace and blessings be upon him) went to his bed, he would blow into his hands, recite the Mu‘awwidhāt (Sūrat al-Ikhlās, Sūrat al-Falaq, and Sūrat An-Nās), and then pass his hands over his body. In another narration: “Whenever the Prophet (may Allah's peace and blessings be upon him) went to his bed every night, he would join his hands together, blow into them, and recite in them Sūrat al-Ikhlās, Sūrat al-Falaq, and Sūrat An-Nās. He would then pass his hands over as much of his body as he could reach, beginning from his head, face, and the front of his body. He would do this three times.”
Narrated by Bukhari
‘Ā’ishah, the Mother of the Believers, and the wife of our Prophet (may Allah's peace and blessings be upon him) in this world and in the Hereafter, related to us this noble act of Sunnah. She told us that every night, when the Prophet (may Allah's peace and blessings be upon him) went to bed, he would blow into his hands mildly, short of spitting, and recite into them Sūrat al-Ikhlās, Sūrat al-Falaq, and Sūrat An-Nās. As the Hadīth does not clearly indicate which should be done first, one may blow first and then recite, or recite first and then blow. Then, he would pass his hands over as much of his body as he could reach, beginning from his head, face, and the front of his body. He would do all this three times.
Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: ''Praise be to Allah Who gave us food and drink, provided for us sufficiently, and gave us shelter, for how many there are who have no one to provide for them or to give them shelter.''
Narrated by Muslim
When the Prophet (may Allah's peace and blessings be upon him) went to bed, he would say this Dhikr in which he would thank Allah for providing him with food and drink. Were it not for Allah, the Almighty,, one would not have access to food and drink, so praise is due to Allah for that. Also, the Prophet would thank Allah for facilitating matters for him, securing him provisions, as well as giving him a place to shelter him, given that many people have no means of sustenance or shelter. So, it is recommended to say this Dhikr when going to bed.
‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) liked comprehensive supplications and would leave aside anything else.
Narrated by Abu Daoud & Ahmad
The Prophet (may Allah's peace and blessings be upon him) preferred supplications that encompassed the good of this world and the Hereafter, with few words but deep meanings, containing praise of Allah Almighty and noble purposes, and he would leave aside anything else.
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "There are three supplications that will undoubtedly be answered: the supplication of the oppressed, the supplication of the traveler, and the supplication of a parent against his child."
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
There are three types of supplications that Allah will answer without a doubt. They are the supplication of one who has been wronged, even if the person who has been wronged is a disbeliever and was oppressed. If he supplicates to Allah, Allah will answer his supplication. The second is the supplication of a traveler, if he supplicates to Allah, the Exalted, during his journey. The third one is the supplication of a parent – a father or mother – whether for or against their child.
‘Ali (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said to me: "Say: O Allah, guide me and make me adhere to the straight path, and when asking for Huda (guidance), think of your being guided to the right path, and Sadād (adherence to the straight path) is the straightness of the arrow."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) commanded ‘Ali ibn Abi Tālib (may Allah be pleased with him) to supplicate and ask Allah, saying: (O Allah, guide me), direct me, lead me, (and make me adhere to the straight path), grant me success, and make me upright in all my affairs. Huda (guidance): It means knowing the truth in detail and as a whole and being guided to follow it outwardly and inwardly. Sadād (adherence to the straight path): It means guidance and uprightness in all affairs following what is right in conformity with the truth, namely the straight path in terms of words, deeds, and beliefs. Given that intangible ideas become clear when expressed in a tangible form, remember when reciting this supplication that: (Huda: your being guided to the right path). So, when asking for guidance, recall in your heart a guidance like that given to the traveler, who does not deviate from the route so as not to lose his way and remain safe and reach his destination without delay. (And Sadād is the straightness of the arrow) as you notice how quickly the arrow reaches and hits the goal when you shoot it. When the archer shoots something, he aims the arrow at the target. Similarly, when asking Allah Almighty for Sadād, you should intend straightness like that of the arrow, and by this, you will be asking for ultimate guidance and the highest degree of straightness. So, recall this meaning in your heart when asking Allah for Sadād similar to what you use when shooting.
’Ubayy ibn Ka‘b (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not curse the wind. If you see what you dislike, then say: Allāhumma inna nas’aluka min khayri hādhihi ar-rīh wa khayri ma fīha wa khayri ma ’umirat bih, wa na’ūdhu bika min sharri hādhihi ar-rīh wa sharri ma fīha wa sharri ma ’umirat bih (O Allah, we ask you for the good of this wind, the good that is in it, and the good that it has been commanded to bring; and we seek refuge with You from the evil of this wind, the evil that is in it, and the evil it has been commanded to bring)."
Narrated by At-Termedhy
The Prophet (may Allah's peace and blessings be upon him) forbade insulting or cursing the wind, for it is commanded by its Creator. It comes with both mercy and punishment, and cursing it is equivalent to cursing Allah, its Creator, and being displeased with His decree. The Prophet (may Allah's peace and blessings be upon him) then guided us to turn to Allah, its Creator, by asking Him for the good of the wind, the good that is within it, and the good for which it has been sent, such as bringing rain or transferring pollen and similar benefits. He also taught us to seek refuge in Allah from its evil, the evil within it, and the evil for which it has been sent, such as destroying crops, trees, livestock, demolishing buildings, etc. Asking Allah in this way affirms servitude to Him.
