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 Messenger of Allah (may Allah's peace and blessings be upon him) said: "This world is a prison for the believer and a paradise for the unbeliever."
Narrated by Muslim
A believer is a prisoner in this world, given the eternal bliss that Allah has prepared for one on the Day of Resurrection. As for the unbelievers, their paradise is their worldly life, given the eternal punishment that Allah has prepared for them on the Day of Resurrection.
Sahl ibn Sa‘d As-Sā‘idi (may Allah be pleased with him) reported that a man passed by the Prophet (may Allah's peace and blessings be upon him) so he said to a man who was sitting with him: "What do you say about this man?" He replied: "He is one of the noblest of people. By Allah, if he proposes marriage his proposal deserves to be accepted, and if he intercedes his intercession deserves to be accepted." The Messenger of Allah (may Allah's peace and blessings be upon him) remained silent. Then another man passed by. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "What do you think about this man?" He replied: "O Messenger of Allah, this is one of the poor Muslims. If he proposes marriage he does not deserve to get married, and if he intercedes his intercession does not deserve to be accepted, and if he speaks he does not deserve to be listened to." The Messenger of Allah, peace be upon him, said: "This one (the second) is better than an earthful of the other (the first).”
Narrated by Bukhari
Meaning: Two men passed by the Prophet (may Allah's peace and blessings be upon him). One of them was from the noblest of the people, who had influence among them. He would be accepted if he proposed in marriage, and would be listened to if he spoke. The other man was the opposite; from the weak Muslims who had no status among the people. If he proposed in marriage, he would not be accepted; if he interceded, his intercession would be rejected; and if he spoke, he would not be listened to. The Prophet (may Allah's peace and blessings be upon him) said: “This one (the second) is better than an earthful of the other (the first).” He means that he is better in the sight of Allah, the Almighty, than an earthful of the other man who had a noble status and influence among his people because Allah, the Exalted, does not look at a person’s status, influence, lineage, wealth, appearance, clothes, mounts (the vehicle they ride), or his houses. Allah looks at their hearts and their deeds. Another Hadīth reads: “Verily, Allah does not look at your appearances or your wealth, but He looks at your hearts and your deeds.” If the heart is of a person sound with respect to what is between himself and Allah, the Almighty, turns to Him, becomes mindful of Him, is diligent to the rights of Allah, shows humility to Him, strives to do what pleases Him, then this indeed is the person who is noble in the sight of Allah. He is the one who holds a high status with Allah. He is the one who, if he were to take an oath in the name of Allah, Allah would fulfill his oath.
Thawbān (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Who can guarantee for me that he will never ask people for something, and I will guarantee Paradise for him?" So I said: "I do." Since then, Thawabān (may Allah be pleased with him) never asked anyone for anything.
Narrated by Ibn Majah - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
The Hadīth means that whoever commits himself before the Prophet (may Allah's peace and blessings be upon him) not to ask people for their money or seek their help to fulfill his duties, whether much or little, he will guarantee for him Paradise. That is because refraining from asking people entails reliance on Allah, and is proof of one's strong hope and trust in Allah, the Almighty. So this person's reward is that Allah, the Exalted, admits him to Paradise. After Thawbān (may Allah be pleased with him) had heard this Hadīth, he committed himself before the Prophet (may Allah's peace and blessings be upon him) that he would not ask people for anything. It is reported from him, as in the narration of Ibn Mājah, "that his whip would fall down while he was riding, yet he would not ask anyone to hand it to him, rather he would get down and pick it himself. He did this in fulfillment of the promise that he committed himself to before the Messenger of Allah (may Allah's peace and blessings be upon him)."
‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) passed by us while we were repairing a hut that we owned. He said: "What is this?" We replied: "It has become weak, so we are repairing it." He said: "I foresee that the matter (meaning death) is swifter/sooner than that."
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud
Meaning: The Prophet (may Allah's peace and blessings be upon him) passed by ‘Amr ibn al-‘Ās while he was repairing the damaged parts of his home, or working on it to reinforce it. In a narration by Abu Dawūd: “while I was plastering a wall of mine”. He said: "I foresee that the matter (meaning death) is swifter/sooner than that." He means that death is nearer to you than repairing your house for fear that it would collapse before you die, and perhaps you would die before it collapses. Hence, mending your deeds takes priority over mending your house. Someone’s appointed term in this world is too short for him to indulge in maintaining it and exerting effort in that respect. The Hadīth calls for abstinence from focusing on the worldly life and forgetting the life Hereafter, while people have gone against in all parts of the world. Al-Taybi (may Allah have mercy upon him) said: “It means that our state in this world that resembles the wayfarer or the rider resting in the shade of a tree is too short to allow you to engage in building.” Apparently repairing the building in this case was not necessary (meaning it wasn’t in such a dangerous state that it may harm someone) but he was only motivated by the hope to reinforce it or by his preference to decorate it. He clarified to him that it is more important to preoccupy himself with matters of the Hereafter than with what would not be of any benefit to him in the Hereafter.
‘Ubaydullāh ibn Mihsan al-Ansāri al-Khatmi (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever among you wakes up in the morning secure in his dwelling, healthy in his body, and he has his food for the day, then it is as if the whole world has been given to him."
Narrated by Ibn Majah - Narrated by At-Termedhy
Whoever wakes up feeling that he is safe and healthy in his body, and he has his food for the day, then it is as though the whole world has been gathered from all its corners and given to him
‘Ā'ishah (may Allah be pleased with her) reported: Abu Bakr As-Siddīq (may Allah be pleased with him) had a slave who used to give him a portion of his daily income as the master's share. Abu Bakr used to eat the food bought with that share. Once he brought him some food and Abu Bakr ate from it. The slave then said: "Do you know what this is?" Abu Bakr said: "What is it?" The slave said: "I did some soothsaying for a man before I embraced Islam, and I was not good at soothsaying but I deceived him. He met me and rewarded me for my work. That is what you have eaten from." Upon hearing this, Abu Bakr inserted his hand (in his mouth) and vomited all that was in his stomach.
Narrated by Bukhari
This slave of Abu Bakr had an agreement with him to pay him a fixed levy everyday. One day, he offered him some food, and Abu Bakr ate from it. The slave then said to him, "Do you know what this is?" Abu Bakr said: "What is it?" He answered that it was a reward for soothsaying that he had done for a man before embracing Islam, and that he was not good at soothsaying but he deceived the man, who later met him and gave him a reward. The reward for soothsaying is unlawful, whether the soothsayer is good or bad at soothsaying. The Prophet (may Allah's peace and blessings be upon him) forbade the fee of soothsaying in a Hadīth reported by Abu Mas‘ūd al-Ansāri (may Allah be pleased with him). So when the slave said that, Abu Bakr inserted his hand in his mouth and vomited everything he had eaten, so that he would not nourish himself with unlawful food. That money was unlawful because it was paid in return for an unlawful act, as the fee for a prohibited act is also prohibited.
Sa‘d thought that he was worthier than those who were inferior to him. Hence, the Prophet (may Allah's peace and blessings be upon him) said: "Are you being granted victory and sustenance except by your weak ones?" Abu Ad-Dardā’ ‘Uwaymir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Help me seek the weak ones, for you are being granted victory and sustenance only because of your weak ones.”
Narrated by Bukhari - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
These two Hadīths indicate that the weak members of the community are a means for the community's victory and well-being, when treated kindly, with compassion and generosity. This is because Allah, the Almighty, says that when man spends anything for the sake of his Lord, He compensates him. Allah, the Almighty, says: {Whatever you spend [in His cause] – He will compensate it; and He is the best of providers.} [Sūrat Saba’: 39]
Abu Hurayrah (may Allah be pleased with him) said: "I have seen seventy of the people of the Suffah, none of them had a cloak over them. They had either a lower garment or a sheet which they tied around their necks. Some reached halfway up the shins and some reached the ankles; and each one of them would hold it with with his hand to avoid exposing his private parts."
Narrated by Bukhari
The people of Suffah were some of the Companions of the Prophet (may Allah's peace and blessings be upon him) who were poor emigrants who left their homes and wealth in Makkah and emigrated to Madīnah. They were more than seventy men. Suffah was a shaded area at the back of the Prophet's Mosque, where they would sleep. Abu Hurayrah (may Allah be pleased with him) describes their clothing that they used to wear in summer and winter alike, as he himself was one of them. He says: "none of them had a cloak (ridā’) over them". They had either a lower garment (izār) or a sheet (kisā’). If someone wanted to wear a ridā’, he had to wear a lower garment underneath it. The ridā’ is know today as a jacket or coat. Abu Hurayrah says that none of them had a ridā’; rather, each had one garment to cover himself from the shoulder downward. It resembled a short sheet that the man would tie around his neck because it was not large enough to be tailored and worn. Some of those sheets reached up to the middle of the shins, and others reached the ankles. Then Abu Hurayrah says that one of them would hold his sheet together with his hand while praying to avoid exposing his private parts while bowing or prostrating. This was the state of many Companions (may Allah be pleased with them). They lived in poverty and need, and were not prone to the world and its adornments. Even after wealth became abundant to them later on, they were not concerned with collecting it. They remained content and ascetic until they died.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "There were among the nations before you people who were inspired. If there is any of such among my followers, then it is ‘Umar."
Narrated by Bukhari & Muslim
Abu Hurayrah (may Allah be pleased with him) speaks of an extraordinary merit that belongs to ‘Umar ibn al-Khattāb (may Allah be pleased with him). The Prophet (may Allah's peace and blessings be upon him) said that there were in the previous nations people who were inspired to do what is correct. They would speak and their speech would be in accordance with the truth. That is an honor that Allah bestows upon His servants, that when they say something or give a religious opinion or pass a judgment, they find out afterwards that what they said or did was in compliance with the truth. ‘Umar (may Allah be pleased with him) was one of the most guided to the truth. The conditional clause "if there is among my followers people as such" does not indicate doubt, since the Ummah of Islam is the best and most perfect of nations. Rather, it indicates emphasis. If it is established that people who received divine inspiration existed in other nations, then they exist among the Muslims with greater reason. Verily, the stronger the person's belief in Allah is and the more obedient he is to Allah, the more Allah guides him to the truth in proportion to what he possesses of faith, knowledge, and good deeds. For example, he would do something that he believes to be true without knowing a proof from the Qur'an and the Sunnah. Then when he checks or inquires, he finds that he has indeed acted according to the Qur'an and the Sunnah. This is an extraordinary honor from Allah. ‘Umar was one of such people, as the Messenger of Allah (may Allah's peace and blessings be upon him) said about him: "If there are people as such among my followers, then it is ‘Umar.
