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: "When any one of you goes to his bed, let him dust off his bed with the end of his lower garment, for indeed he does not know what came unto it after he had left it. Then one should say: 'In Your Name, O my Lord, I place my side (on the bed), and by You I will lift it. If You take my soul, then have mercy on it, and if You send it, then protect it as You protect Your righteous slaves.'"
Narrated by Bukhari & Muslim
This Hadīth talks about the Dhikrs at the time of sleep. It is the moment when one submits his soul to his Lord, a moment in which he possesses neither might nor power. So he leaves it in the hand of its Creator to protect it and return it, as he entrusts his affairs completely to Allah, the Exalted. Scholars stated that the wisdom behind the Dhikr and supplication at the time of sleeping and waking up is to make both the conclusion and commencement of one's deeds an act of obedience. In this blessed Hadīth, the Prophet (may Allah's peace and blessings be upon him) explains to us the actions and statements which the slave should perform as an act of the Sunnah at the time of sleeping. The Prophet (may Allah's peace and blessings be upon him) instructed us on the action to be done in that situation when he said: “When any one of you goes to his bed, let him dust off,” and this is because the Arabs used to leave their beds as they were, and it was possible that some harmful insects would enter the bed after one had left it, or it became polluted with dust or the like. So, the Prophet (may Allah's peace and blessings be upon him) ordered that the bed should be dusted off before sleeping. Then he referred to the dusting and cleaning tool saying: “Then let him dust off his bed with the end of his lower garment”, i.e. the end of the under clothes, because it is easier in dusting, and to prevent the external part of the clothes from getting dirty, in addition to the fact that this is a better way for concealing one's private parts. Then the Prophet (may Allah's peace and blessings be upon him) explains the reason for this dusting and cleaning: “for indeed he does not know what came unto it after he had left it”, and this indicates the keenness of the Shariah on ensuring the wellness of the body, because the body is the element on which religion is established. This way the explanation of the practical Sunnah, along with its reason, are concluded. Second: The verbal Sunnah: Then the Prophet (may Allah's peace and blessings be upon him) said: "Then one should say: 'In Your Name, O my Lord’”, i.e. in the name of Allah the Most High, the Magnificent, I place this dormant body on the bed. This indicates that it is recommended for a person to remember his Lord at all times. Then he said: “I place my side (on the bed), and by You I will lift it”, i.e. I will not place this body or lift it except accompanied by Your remembrance. Then he said: "If You take my soul, then have mercy on it,” as an allusion to death. His statement, may Allah’s peace and blessings be upon him: “And if You send it,” as an allusion to life. His statement: “Then protect it as You protect Your righteous slaves”, i.e. protect me and my soul with whatever You protect Your slaves with. It is a general protection from all sins, grave offenses and evils. As he said: “Be mindful of Allah, and Allah will protect you.” This is a general protection, and that is why he made it specific to the righteous. Because the Exalted Lord's protection is attained by righteousness only. Therefore, there is no share for the excessively negligent person concerning Allah’s protection, a special protection that Allah, Exalted, grants His allies and loved ones. However, it is possible that part of the general protection could reach such a negligent person.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Seek refuge with Allah from arduous afflictions, degrading misery, preordained evils, and from the gloating of enemies." In another narration, Sufyān said: "I suspect that I added one of them."
Narrated by Bukhari & Muslim
This Hadīth belongs to the category of "jawāmi‘ al-kalim": the most succinct statements of a few words that imply extensive and comprehensive meanings with great significance in implementation. The Prophet (may Allah's peace and blessings be upon him) sought refuge with Allah from four things. If a person is safe from these four, then he will be safe in this world and the next, and this, indeed, is the ultimate and obvious success. The four things he sought refuge from are: "Jahd al-balā’": intense afflictions and the hardships that accompany them. If trials become severe a person may not be safe from getting angry, annoyed and irritated with what Allah decreed upon him, thus he may lose the reward of the life of this world as well as in the Hereafter. "Dark ash-shaqā’": falling into utter misery. This is general, including primarily misery in the Hereafter since it is ultimate and eternal misery that will never be followed by happiness, or misery the life of this world wherein a person's state changes for the worse with time. One day may make him happy and another may make him miserable. "Sou’ al-qadā’": the preordained evils; i.e. what Allah has decreed upon the servant that the servant perceives to be bad for him. It is general regarding all the affairs in the life of this world such as wealth, children, health, wife, etc., as well as the affairs of the Hereafter. It is important to note here that the preordained evil is considered to be evil from the person's viewpoint. In reality everything that Allah preordains and decrees is good and devoid of any evil whatsoever, as in the statement of the Prophet (may Allah's peace and blessings be upon him) addressing Allah, the Almighty: "Evil cannot be ascribed to you." Another interpretation suggests that "sou’ al-qadā’" can mean bad judgment, i.e. that the person seeks refuge with Allah from making a bad harmful judgment and ruling. "Shamātat al-a‘dā’": rejoicing and gloating of a person's enemies at his misfortune, a cause of immense grief. The enemies of the Muslim are, in fact, the non-believers who rejoice and celebrate when Muslims dispute with each other, fight each other and humiliate themselves in whatever manner. The inclusion of the enemies of Islam as the interpretation of this Hadīth is a takes precedence over a Muslim's personal enemies (over some worldly affairs), nevertheless this meaning can be included in a secondary way. It is necessary that the Muslim who makes this supplication intends the enemies of Islam primarily then his enemies from among the Muslims secondarily (and only in a just and rightful manner). We ask Allah to make peace among the Muslims.
‘Ā'ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) used to say the following supplications: “O Allah, verily I seek refuge in You from the trial of the Fire, the torment of the Fire, and from the evil of affluence and poverty.”
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud
The noble Prophet (may Allah's peace and blessings be upon him) sought refuge in Allah from four things. The Prophet (may Allah's peace and blessings be upon him) said: “O Allah, verily I seek refuge in You from the trial of the Fire", which means a trial that leads to Hellfire, so that there would be no repetition in the supplication. Trial of the Fire could also mean the question that keepers of the Fire ask to reproach the inmates of Hell. This question was referred to in the verse in which Allah, the Almighty, says: {Every time a company is thrown into it, its keepers ask them: "Did there not come to you a warner?"} [Sūrat al-Mulk: 8] “Torment of the Fire”, means I seek refuge in You that I become one of the inhabitants of the Fire. These are the disbelievers who will be tormented in the Fire. The monotheists, however, will be disciplined and refined by the Fire, not tormented by it. “Torment in the grave”, the grave is the transitory abode where one is placed after death. The word 'grave' is particularly used because this is what commonly happens to people when they die; otherwise, any place where one’s body rests after death is considered one's grave. “Trial of the grave”, refers to the confusion one experiences in answering the two angels. "From the evil trial of affluence", refers to arrogance, tyranny, gaining wealth unlawfully, spending it in disobedience, and boasting of wealth and fame. “From the evil trial of poverty”, refers to envy towards the wealthy, coveting their wealth, and self-abasement by doing what brings disgrace to one's dignity and saps one's religion. Trial of poverty also includes lack of contentment with what Allah portioned for man and other things that could lead to an undesirable end. The Prophet (may Allah's peace and blessings be upon him) sought refuge from the trial of affluence because it motivates man to collect money from unlawful channels and withhold what is required to be spent and given away. What is meant by the trial of poverty is the poverty in which man cannot show patience or religious prudence. This kind of poverty will cause man to behave improperly, not caring what ill-gotten money he gains.
Abu Hurayrah (may Allah be pleased with him) reported that a man said: "O Messenger of Allah, I want to set out on a journey, so advise me." He said: "Fear Allah and say 'Allah is the Greatest' upon every elevated place." When the man turned away, he (the Prophet) said: "O Allah, make the distance short for him and make the journey easy for him.”
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Ahmad
A man intended to travel so he asked the Messenger of Allah (may Allah's peace and blessings be upon him) to advise him. The Prophet (may Allah's peace and blessings be upon him) advised him to adhere to God-consciousness and to say "Allah is the Greatest " upon every high place. When the man turned away, the Prophet (may Allah's peace and blessings be upon him) asked Allah to grant him the required energy and the good mount that would make him reach his destination easily, and to facilitate his journey by removing harms away from him.
Talhah Ibn ‘Ubaydulllāh (may Allah be pleased with him) reported: On sighting the new moon, the Prophet (may Allah's peace and blessings be upon him) would say: "O Allah, let this new moon appear on us with security and faith, and with safety and Islam. (O moon) Your Lord and my Lord is Allah. May this new moon be a carrier of guidance and good!"
Ibn Abi Shaybah - Narrated by At-Termedhy - Narrated by Ahmad - Ad-Daarimi
Talhah Ibn ‘Ubaydulllāh (may Allah be pleased with him) reported that whenever the Prophet (may Allah's peace and blessings be upon him) saw the crescent moon on the first, second, or third night of the lunar month, he would say this noble supplication that contains a request to Allah, the Exalted, to let the new moon be accompanied with security against all religious and worldly fears, with persistent and stable faith, and avoidance from deviation. It also contains a request to Allah, the Almighty, to provide safety and Islam. The mentioning of security and safety draws attention to the importance of removing any harm, while mentioning faith and Islam draws attention to the importance of bringing benefits. The Prophet (may Allah's peace and blessings be upon him) ends the supplication saying to the moon that the Lord of them both, the Prophet and the moon, is Allah, the Exalted. This draws attention to the fact that Allah, the Almighty, is far exalted beyond having associates in managing the affairs of His creation. Finally, the Prophet (may Allah's peace and blessings be upon him) supplicates to Allah, the Almighty, to make this crescent moon a carrier of guidance and good.
Ubayy ibn Ka‘b (may Allah be pleased with him) reported: When one-third of the night had passed, the Messenger of Allah (may Allah's peace and blessings be upon him) would get up and call out: 'O people, remember Allah. The Rājifah has come (the first blowing of the Horn which will shake the whole universe and thus cause all life to cease), followed by the Rādifah (the second blowing of the Horn which will restore life and thus mark the Resurrection Day). Death has approached with all that it comprises. Death has approached with all that it comprises." I said: "O Messenger of Allah, I frequently invoke Allah's peace and blessings upon you. How much of my supplication should I devote to you?" He said: "As much as you wish." I said: 'A quarter?' He said: "As much as you wish, and if it is more, then it will be better for you." I said: "Then, one half?" He said: "As much as you wish, and if it is more, then it will be better for you." I said: "Then, two- thirds?" He said: "As much as you wish, and if it is more, then it will be better for you." I said: "Shall I devote all my supplication to invoke Allah's peace and blessings upon you?" He said: "Then, you will be relieved of your worries and your sins will be forgiven."
Narrated by At-Termedhy - Narrated by Ahmad
It is mentioned in the beginning of the Hadīth that when the Prophet (may Allah's peace and blessings be upon him) got up after one third of the night had passed, he would say to his followers: "O people, mention Allah," to wake them up from the state of heedlessness, and to encourage them to do the things that will earn them Allah's pleasure and His complete mercy. He reminds them to mention Allah with their tongues and their hearts so that the fruits of Allah's remembrance would lead them to do more good deeds and shun bad deeds. The Hadīth also indicates that the person may have a supplication that he asks for himself, and he may make one third of his supplication for the Prophet by sending peace and blessings upon him. He may also dedicate half of his supplication to the Prophet or even all of it, by invoking Allah's peace and blessings upon him instead of supplicating for himself. It was stated in an authentic Hadīth reported by Abu Hurayrah (may Allah be pleased with him) that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever sends Salāh upon me one time, then Allah will send Salāh upon him ten times." [Muslim 1/306, no. 408] The reward for his Salāh upon the Prophet is sufficient for him, and it is for this reason that he said: ''Then you will be relieved of your worries and your sins will be forgiven." In other words, when you supplicated for yourself, you asked for the removal of harm that causes worries and entails sin. If you send Salāh upon me instead of making this supplication for yourself, then you will be granted what you asked for. Another possible meaning of this Hadīth is dedicating part of his supplication to the Prophet, as if he meant that whenever he supplicated for himself, he invoked Allah's peace and blessings upon the Prophet, so both would go together in compliance with all texts.
Jābir (may Allah be pleased with him) reported: When we ascended (a high land), we used to say Takbīr, and when we descended, we used to say Tasbīh. Ibn ‘Umar (may Allah be pleased with him) reported: When the Prophet (may Allah's peace and blessings be upon him) and his armies, ascended hills, they would say Takbīr, and when they descended, they would say Tasbīh.
Narrated by Bukhari - Narrated by Abu Daoud
The reason for making Takbīr when going up a high place is that people love to be superior and in a higher position due to the feeling of pride and greatness resulted. Therefore, one should belittle oneself by saying "Allah Akbar", meaning Allah is the Greatest. One upon ascending heights needs to remind oneself of Allah's Grandeur and that He is Greater than anything. By doing so, Allah, the Almighty, will appreciate his action and is thankful for his humility and gives him more out of His grace. The reason for making Tasbīh when going down is that low places make one feel constrained, and saying "Subhān Allāh" is a means of relief from constraint and distress. This is what happened in the story of the Prophet Yunus (peace be upon him) who was saved from distress when he made Tasbīh in darkness. Also, going down implies inferiority and humiliation, so the person exalts Allah, Glorified and Exalted, above inferiority and lowness by saying "Subhān Allāh". Indeed, Allah is Above everything. Similarly, one should say Takbīr when the plane takes off and say Tasbīh when it lands. In this case, there will be no difference if ascent and descent occur in the air or on the land. Allah is the Giver of Success!
Abu Sa‘īd al-Khudri and Abu Hurayrah (may Allah be pleased with both of them) reported that they directly heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: "Whoever says, 'there is no god but Allah, and Allah is Greatest,' his Lord affirms it, saying: 'There is no god but Me, and I am Greatest.' When one says, 'there is no god but Allah alone; He has no partner,' Allah says, 'there is no god but Me alone; I have no partner.' When one says: 'There is no god but Allah. To Him is the dominion and to Him is praise,' Allah says: 'There is no god but Me. To Me is the dominion, and to Me is praise.' When one says, 'there is no god but Allah, and there is no might nor power save with Allah,' Allah says: 'There is no god but Me, and there is no might nor power save with Me.' He (the Prophet) used to say: 'Anyone who says this in his illness then dies, the Fire will not consume him.'"
Narrated by Ibn Majah - Narrated by At-Termedhy
Abu Hurayrah and Abu Sa‘īd al-Khudri (may Allah be pleased with both of them) reported that the Prophet (may Allah's peace and blessings be upon him) said that Allah affirms what His slave says. If one says, "there is no god but Allah, and Allah is Greatest," Allah says: "Indeed, there is no god but Me, and I am Greatest." When one says, "Allah is Greatest, and there is no might nor power save with Allah," Allah would affirm it. So, if a person said this Dhikr (There is no god but Allah, and there is no might nor power save with Allah) then died, the Fire would not consume him, i.e. that would be a reason not to be burnt in Hellfire. Therefore, every Muslim should memorize this Dhikr and say it when he is ill, so that Allah would grant him a good end for his life, Allah, the Almighty, Willing.
Suhayl reported: Abu Sālih used to order us that if anyone of us wanted to sleep, he should lie on his right side, and then say: "O Allah, Lord of the heavens and Lord of the earth and Lord of the Magnificent Throne! Our Lord, and the Lord of everything, the Cleaver of grains and date seeds, the Revealer of the Torah, the Gospel, and the Criterion (the Qur'an), I seek refuge with You from the evil of everything that You have grasp of its forelock (You have full control over it). O Allah, You are the First, there is nothing before You, You are the Last and there is nothing after You, You are the Highest and there is nothing above You, and You are the Nearest and there is nothing nearer than You. Remove the burden of debt from us and relieve us of poverty." Abu Sālih used to narrate this from Abu Hurayrah, who narrated it from the Prophet (may Allah's peace and blessings be upon him).
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) used to order his Companions that if any of them wanted to sleep, he should lie on t his right side and then say: "O Allah, Lord of the heavens and Lord of the earth and Lord of the Magnificent Throne! Our Lord, and the Lord of everything", i.e. O Allah the Lord of the heavens and the earth, their Creator and their Owner and the One who raises the creation, the Lord, Owner and Creator of the Great and Magnificent Throne, the Creator of all human beings, their Owner and their Nurturer, and the Lord of everything. "The Cleaver of grains and date seeds", i.e. O Allah the One who splits them and brings forth from them plants and date palm trees. Grains and date seeds are mentioned in particular here because of their excellence, or because of their abundance in the land of the Arabs. "The Revealer of the Torah, the Gospel, and the Criterion", i.e. O Allah the One who revealed the Torah to Mūsa, the Gospel to ‘Īsa, and the Qur'an to Muhammad. "I seek refuge with You from the evil of everything that You have grasp of its forelock (You have full control over it)", i.e. I flee to You and seek refuge with You from the evil of all creatures, because all of them are under Your authority, Your power and control. "O Allah, You are the First, there is nothing before You, You are the Last and there is nothing after You, You are the Highest and there is nothing above You, and You are the Nearest and there is nothing nearer than You", the Prophet (may Allah's peace and blessings be upon him) clearly explained these four names of Allah. "The First" means that everything other than Him is created after being non-existent. This makes it obligatory for the slave to observe the favor of his Lord in every religious and worldly blessing. This is because the cause and the result are all from Allah, the Almighty. "The Last" means that Allah is the only One who will remain, and everything else will perish. He is also the Self-Sufficient to whom all creatures turn in worship, with hope and fear, and ask Him for whatever they need. "The Highest" indicates the greatness of His attributes, and that all things, including entities and attributes, are of no worth when compared to His greatness. It also indicates Allah's real superiority and elevation over all of His creatures. "The Nearest" indicates Allah's knowledge of all secrets, consciences, everything hidden and concealed, and subtle matters. It also indicates Allah's perfect closeness and nearness. There is no conflict between the Highest and the Nearest, because there is no one similar to Allah in His attributes. He is high in His nearness, and near in His elevation. "Remove the burden of debt from us and relieve us of poverty", i.e. the Prophet (may Allah's peace and blessings be upon him) asked Allah, Exalted, to relieve him of his debts and grant him sufficiency against poverty.
