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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‘Ali ibn Abi Tālib (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) used to say at the end of prayer, between the Tashahhud and Taslīm: "O Allah, forgive my past and future sins, my secret and open sins, my transgression, and that of which You have better knowledge than I. Indeed, You are the One Who puts forward, and You are the One Who puts back. There is no god but You."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) used to say at the end of prayer, between the Tashahhud and Taslīm: "O Allah, Forgive my past and future sins, my secret and open sins, my transgression." He went to great lengths in asking his Lord for forgiveness by mentioning various types of sins. "And that of which You have better knowledge than I", meaning: my sins whose number and gravity are unknown to me. "Indeed, You are the One Who puts forward", meaning: you bring some slaves close to You by enabling them to obey and worship You. "And You are the One Who puts back", meaning: You make some of them lag behind through failure to act in a way pleasing to You. Or You put whomever You will at the ranks of perfection and keep whomever You will away from high ranks and deep into the lowest ones. "There is no god but You." There is no one worthy of being worshiped except You.
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: "How can I be at ease when the one with the trumpet has put his lips to the trumpet waiting to hear the order to blow it?" This very much distressed the Companions, so he said to them: "Say: {Sufficient for us is Allah, and (He is) the best Disposer of affairs}."
Narrated by At-Termedhy - Narrated by Ahmad
The Messenger of Allah (may Allah's peace and blessings be upon him) said: How could I be happy when the angel entrusted with the task of blowing the trumpet (and thus initiating the events of the Day of Judgment) has placed his lips on it, listening and waiting for the divine command to blow it. His words seemed to distress his Companions, so he told them to seek comfort by saying: {Sufficient is Allah for us, and He is the Best Disposer of our affairs.} [Sūrat Āl-‘Imrān: 173]
Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported: The sun eclipsed during the time of the Messenger of Allah (may Allah's peace and blessings be upon him). He stood in great anxiety fearing that it might be the Doomsday, till he came to the mosque. He stood up to pray with prolonged standing and prostration such as I never saw him doing in prayer; and then he said: "These are the signs which Allah sends, not on account of the death of anyone or life of any one, but Allah sends them to frighten His servants thereby. So when you see any such thing, hasten to remember Him, supplicate Him, and beg pardon from Him."
Narrated by Bukhari & Muslim
When the sunlight vanished, or partially disappeared, during the Prophet's lifetime, he stood up in panic, as his complete knowledge of his Lord made him constantly fearful and watchful, given the misguidance and transgression of most people on earth or the possible imminence of Doomsday. So, he entered the mosque and led people in the Eclipse Prayer, prolonging the standing and prostration in a way not seen before, a sign of repentance and pursuit of forgiveness from Allah, the Almighty. Having finished his earnest supplication, the Prophet turned to people, exhorting them and explaining that Allah sends these signs to His servants as a lesson, a reminder, and a means of intimidation, so that they may hasten to remember their Lord, invoke Him, and engage in prayer.
Abu Hurayrah (may Allah be pleased with him) reported: Whenever the Prophet (may Allah's peace and blessings be upon him) lifted his head from bowing in the last Rakʿah, he used to say: "O Allah, save ʿAyyāsh ibn Abu Rabīʿah. O Allah, save Salamah ibn Hishām. O Allah, save Al-Walīd ibn al-Walīd. O Allah, save the oppressed believers. O Allah, be hard on [the tribe of] Mudar. O Allah, afflict them with years of famine and drought like the years of Yūsuf!" The Prophet (may Allah's peace and blessings be upon him) further said: "[The tribe of] Ghifār, Allah forgave them. [The tribe of] Aslam, Allah had peace with them." Ibn Abu Az-Zinād, reporting from his father, said: "All that was in the Fajr Prayer.”
Narrated by Bukhari & Muslim
This Hadīth mentions how the Prophet (may Allah's peace and blessings be upon him) used to supplicate for some of his Companions that they would be saved from torture. They were prisoners with the disbelievers in Makkah. ʿAyyāsh ibn Rabīʿah was a maternal brother of Abu Jahl, who detained him in Makkah. Salamah ibn Hishām was also a brother of Abu Jahl. He reverted to Islam at an early stage. He was, therefore, persecuted and prevented from migrating. Al-Walīd ibn al-Walīd was the brother of Khālid ibn al-Walīd. He was imprisoned in Makkah, but managed to escape. Then the Prophet (may Allah's peace and blessings be upon him) invoked Allah to send severe punishment on the Makkan disbelievers, who were from the tribe of Mudar. He supplicated Allah to afflict them with a great famine that would last seven years or more, like the famine that occurred at the time of Yūsuf (peace be upon him). “Being hard” could mean “treading on with the feet.” That could be an attribute of Allah, as this Hadīth suggests. However, we have not found any scholar or any of the righteous predecessors who considered this interpretation to be an attribute of Allah. So in this Hadīth, "being hard" effectively means severe punishment. It is ascribed to Allah, because it is His action and predetermination. The statement about Ghifār has two possible meanings. It could be a supplication of the Prophet (may Allah's peace and blessings be upon him) for Ghifār so that Allah would forgive them, or he was just saying that Allah has already forgiven them. Similarly for Aslam, it is possible that the Prophet (may Allah's peace and blessings be upon him) was praying for their peacefulness, thereby not indicating a possible war with them. Otherwise, he was telling that Allah has had peace on them and thus has forbidden fighting them. These two tribes were specifically mentioned, because the tribe of Ghifār accepted Islam very early, and the tribe of Aslam had peace with the Prophet (may Allah's peace and blessings be upon him). Ibn Abu Az-Zinād, reporting from his father, said that the Prophet (may Allah's peace and blessings be upon him) made that supplication during the Fajr Prayer.
Ibn ‘Abbās (may Allah be pleased with him) reported: I stayed overnight in the house of my aunt Maymūnah. The Prophet (may Allah's peace and blessings be upon him) got up in the night and went to answer the call of nature, then he washed his face and hands, then he slept. Then he got up again and opened the water skin, then he performed ablution from a hanging water skin, not using much water, yet he washed all the parts properly and then offered the prayer. I got up and straightened my back in order that the Prophet might not feel that I was watching him, and then I performed the ablution, and when he got up to offer the prayer, I stood on his left. He caught hold of my ear and brought me over to his right side. He offered thirteen Rak‘ahs in all and then laid down and slept till he started snoring as he used to do when he slept. In the meantime Bilāl informed the Prophet of the approaching time for the (Fajr) prayer, and the Prophet offered the prayer without performing new ablution. He used to say in his invocation: "O Allah, place light in my heart, light in my sight, light in my hearing, light on my right, light on my left, light above me, light below me, light in front of me, light behind me, make light for me!"
Narrated by Bukhari & Muslim
Ibn ‘Abbās (may Allah be pleased with him) informs us in this Hadīth that he spent the night in the house of his aunt Maymūnah (may Allah be pleased with her), the Prophet's wife. During the night, the Prophet relieved himself, then he washed his face and hands to get refreshed and clean oneself, and slept again. Then he woke up, went to the water skin, and loosened the straps that tie its mouth and keep the water inside it. Then he made ablution for prayer moderately without neglecting any parts of ablution or excessively washing them. This means he washed the parts of ablution less than three times each, showing that this is permissible although the Sunnah is to wash them thrice. The Prophet (may Allah's peace and blessings be upon him) did what is required only in his ablution by making sure that every part of ablution was washed properly. Then he performed the night prayer. Ibn ‘Abbās said that he was watching the Prophet (may Allah's peace and blessings be upon him) in what he was doing, but he stretched his body to give the impression that he was asleep and not watching what the Prophet (may Allah's peace and blessings be upon him) was doing. Ibn ‘Abbās (may Allah be pleased with him) pretended he was asleep, because people, when they are alone, could perhaps do things that they do not like others to see. Another reason is that Ibn ‘Abbāss was afraid that the Prophet might leave off some of his actions due to the former's observation. It was the habit of the Prophet (may Allah's peace and blessings be upon him) that sometimes he would abandon or leave off an action lest it becomes obligatory upon his Ummah. Therefore, Ibn ‘Abbās wanted to conceal himself so that he could learn every specific detail about the Prophet (may Allah's peace and blessings be upon him) from the time he wakes up at night until the call for Fajr prayer is made. This shows Ibn ‘Abbās’ eagerness to acquire knowledge. Then he said: "I made ablution”, or according to another narration: "I made ablution similar to the way the Prophet did", or according to the narration of Al-Bukhāri: "I stood up and did exactly what the Prophet did." “When Ibn ‘Abbās saw the Prophet (may Allah’s peace and blessings be upon him) stood up and prayed, he made ablution and joined the Prophet in prayer, but he stood on the Prophet's left side." The Prophet (may Allah's peace and blessings be upon him) grabbed Ibn ‘Abbās by his ear and turned him from the left side to the right side. In another narration, Ibn ‘Abbās said: "The Prophet (may Allah's peace and blessings be upon him) placed his right hand on my head, then grabbed my right ear and twisted it by his hand." The Prophet (may Allah's peace and blessings be upon him) placed his hand on his head first, so that he would be able to hold his ear, or that because the hand fell on him only, or to allow the blessings of his hands to descend upon his head so that Ibn ‘Abbās could understand all of the Prophet’s actions during that session and elsewhere. The Prophet (may Allah's peace and blessings be upon him) twisted the ear to either remind him that he was doing something against the Sunnah, draw his attention more to maintain these actions, remove any drowsiness left in his eyes, move him from the left to the right side, comfort him during the darkness of the night (as mentioned in the narration of Al-Bukhāri), wake him up, or show affection towards him as Ibn ‘Abbās’ conditions and young age would require it. The Prophet (may Allah's peace and blessings be upon him) moved Ibn ‘Abbās from the left side to the right side, which is the proper position of the Muslim who is praying alone with the Imām. The Prophet (may Allah's peace and blessings be upon him) prayed that night thirteen Rak‘ahs, including the Witr, making Salam between every two Rak‘āhs as mentioned in the narration of Al-Bukhāri. Another narration in Al-Bukhāri and Muslim reads: "Then he prayed two Rak‘ahs, then two more, then two more, then two more, then two more, then two more, then he prayed Witr." As he prayed two Rak‘ahs six times with one Rak‘ah Witr separately, the total number of Rak‘ahs performed that night would be thirteen. Then the Prophet (may Allah's peace and blessings be upon him) laid down and slept until he started breathing aloud, and this was a sleeping habit for him. Bilāl, later, informed him that time for Fajr prayer was due. He performed the voluntary prayer for Fajr first, then went to the mosque and prayed Fajr in congregation. The Prophet (may Allah's peace and blessings be upon him) prayed with the previous ablution and did not make a new ablution. This is considered one of the specific rulings that are unique for the Prophet (may Allah's peace and blessings be upon him) that is his sleeping does not nullify his ablution. This is because his eyes sleep, but his heart doesn’t sleep. Unlike the rest of people, if something occurred to nullify the Prophet's ablution, he would feel it. For this reason, ‘Ā'ishah (may Allah be pleased with her) once said to him: "Will you sleep before you pray Witr?" He replied: "O ‘Ā'ishah, my eyes sleep but my heart does not sleep." Some of the supplications that the Prophet made on that night were: "O Allah, place light in my heart, light in my sight, light in my hearing, light on my right, light on my left, light above me, light below me, light in front of me, light behind me, make light for me!" He asked that light be engulfing his organs and all his sides, which is translated into clarification and illumination of the truth and guidance to it. Therefore, he asked for light in all parts of his body as well as his behaviors, life changes, situations, and entirety from the six directions so that he will never be misguided in any way.
Ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) used to say: "O Allah, I ask You for guidance, piety, abstinence, and sufficiency."
Narrated by Muslim
This is one of the most comprehensive and useful invocations. It includes asking for religious and worldly benefits. 'Guidance' means beneficial knowledge; 'piety' means righteous deeds and avoiding divine and prophetic prohibitions; 'abstinence' means not harming people, and avoiding immoralities; 'sufficiency' means being satisfied with Allah and with divine provisions, and developing content in the heart.
Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to say: "O Allah, to You I have submitted, and in You I have believed, in You I have put my trust, to You I have turned in repentance, and for You I have argued. O Allah, I seek refuge with Your power, there is no god but You, that You lead me astray. You are the Ever Living, the One who never dies, whereas the human beings and jinn will all die."
Narrated by Bukhari & Muslim
Ibn ‘Abbās (may Allah be pleased with him) reported that Allah's Messenger (may Allah's peace and blessings be upon him) used to say: "O Allah, to You I have submitted", meaning: the outward submission to Allah, not to anyone else. "In You I have believed", meaning: inward belief. "In You I have put my trust", meaning: I have submitted all of my affairs to You, as I am capable of neither benefit nor harm. "To You I have turned in repentance", meaning: I abandoned sins or heedlessness and returned to Your obedience or Your remembrance. "And for You I have argued", meaning: by Your support I have fought against Your enemies. "O Allah, I seek refuge with Your Power", meaning: for indeed all might and power belong to Allah. "There is no god but You", meaning: You are the only One who deserves to be worshiped, supplicated, and sought for refuge. "That You lead me astray", meaning: I seek refuge in You not to misguide me after You have guided me to adhere to Your Judgment and decree inwardly and outwardly, to return in repentance to You, to oppose Your enemies, to seek refuge in You, and to resort to Your power and assistance in all situations. "You are the Ever Living, the One who never dies, whereas the human beings and jinn will all die.”
Abu ‘Abdullāh Jābir ibn ‘Abdullāh al-Ansāri (may Allah be pleased with him) reported: We were with the Prophet (may Allah's peace and blessings be upon him) on an expedition, and he said: "In Madīnah, there are people who are with you whenever you cover a distance or cross a valley. They have been detained by illness.'' Another narration reads: ''They have shared the reward with you." Anas (may Allah be pleased with him) said: ''When we returned from the battle of Tabūk with the Prophet (may Allah's peace and blessings be upon him) he said: 'There are people whom we left behind in Madīnah who accompany us in spirit in every pass and valley we cross. They have been detained by a valid excuse.'''
Narrated by Bukhari - Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) talks about some men who could not participate in Jihad because they were sick or had other valid excuses. He stresses that whenever the Muslim fighters travel a distance or cross a valley or a defile, those who are detained get reward for such actions as well.
Abu Hurayrah (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "The first to be judged on the Day of Judgment is a man who was martyred. He will be brought and Allah will remind him of His favor [upon him], which he will recognize. Allah will say: 'What did you do as a token of gratitude for that favor?' He will say: 'I fought for Your sake until I was martyred.' Allah will say: 'You have lied. You fought so it would be said that you were brave, and it was said.' It will be commanded that he be dragged on his face until he is thrown in the Fire. A man who acquired knowledge, taught it, and recited the Qur'an. He will be brought and Allah will remind him of His favor [upon him], which he will recognize. Allah will say: 'What did you do as a token of gratitude for that favor?' He will say: 'I acquired knowledge and taught it, and I recited the Qur'an for Your sake.' Allah will say: 'You have lied. You learned so it would be said that you were a scholar, and you recited the Qur'an so it would be said that you were a reciter, and that was said.' It will be commanded that he be dragged on his face until he is thrown in the Fire. A man for whom Allah expanded his resources and gave him from all types of wealth. He will be brought and Allah will remind him of His favor [upon him], which he will recognize. Allah will say: 'What did you do as a token of gratitude for that favor?' He will say: 'I left no path wherein You love to spend except that I spent therein for Your sake.' Allah will say: 'You have lied. You did that so it would be said that you were generous, and that was said.' It will be commanded that he be dragged on his face until he is thrown in the Fire."
Narrated by Muslim
Three types of people will be the first to be judged on the Day of Judgment: an ostentatious fighter, an ostentatious learner, and an ostentatious charity-giver. Allah, the Almighty, will bring them and remind them of His favor upon them, which they will acknowledge. When asked about what they did with such a divine favor, they will say, respectively, that they fought, learned and taught, and gave charity for Allah's sake. The fact is that they did such things to show off, without intending them for Allah's sake. Therefore, they will be dragged on their faces and thrown in Hellfire.
