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) sent some cavalry towards Najd. They captured a man from the tribe of Banu Hanīfah called Thumāmah ibn Uthāl, and tied him to one of the pillars of the mosque. Then the Messenger of Allah (may Allah's peace and blessings be upon him) went to him and said: "What do you think, Thumāmah?" He replied, "I have a good thought, O Muhammad! If you kill, you will kill someone with blood; if you do a favor, you will do a favor to a grateful person; and if you want money, then ask and you will be given whatever you wish." The Messenger of Allah (may Allah's peace and blessings be upon him) left him until the next day, and then said to him: "What do you think, Thumāmah? He said: "As I told you before: if you do a favor, you will do a favor to a grateful person; if you kill, you will kill a person with blood; and if you want money, then ask and you will be given whatever you wish." The Messenger of Allah (may Allah's peace and blessings be upon him) left him again until the following day and then said to him: "What do you think, Thumāmah?" He said: "I think what I have told you before: if you do a favor , you will do a favor to a grateful person; if you kill, you will kill a person with blood; and if you want money, then ask and you will be given whatever you wish." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Release Thumāmah." Thereupon, he went to a place of water near the mosque, took a bath, and then entered the mosque and said: "I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and Messenger. O Muhammad, by Allah! There was no face on the surface of the earth more hateful to me than yours; but now your face has become the most beloved of all faces to me. By Allah, there was no religion more hateful to me than yours; but now it is the most beloved religion to me. By Allah, there was no city more hateful to me than yours; but now it is the most beloved city to me. Your cavalry arrested me when I was intending to perform ‘Umrah. And now what do you think?" The Prophet (may Allah's peace and blessings be upon him) gave him glad tidings and ordered him to go and perform ‘Umrah. So, when he went to Mecca, someone said to him: "Have you apostatized?" Thumāmah replied: "No, by Allah! I have embraced Islam along with the Messenger of Allah. Behold, by Allah, no single grain of wheat will come to you from Yamāmah unless the Messenger of Allah gives his permission for it."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) sent horsemen to Najd, led by Muhammad ibn Maslamah, on 10 Muharram, 6 A.H., to fight the tribes of Banu Bakr, which included Banu Hanīfah. They raided them, defeated them, and took Thumāmah as a captive and brought him to Madīnah. They fastened him to one of the pillars of the Prophet's mosque. The Prophet (may Allah's peace and blessings be upon him) asked him: "What do you think?" In other words, what do you think I will do to you? He said: "I have a good thought." This means that: I only think about you in a good way, or I do not expect anything from you but good, regardless of what you will do to me. Thumāmah's statement, "If you kill, you will kill a person with blood," means that If you kill me, there are people who will take revenge for my blood because I am the leader of my tribe. Another interpretation is: If you kill me, this will be fair, and you have done to me what I deserve, because I have shed blood; Thus, if you kill me, you will be killing me in retribution, and this will not be an act of injustice at all. "If you do a favor, you will do a favor to a grateful person," means: If you do a favor to me by forgiving me, indeed forgiveness is an attribute of the noble people, and your favor will not go unpaid for, for you will be doing a favor to a noble person who recognizes and appreciates favors and never forgets them. "If you want money" means if you want me to ransom myself with money, then ask me whatever wealth you want, and you will be given what you ask for. After this dialogue, the Prophet (may Allah's peace and blessings be upon him) left him until the following day, on which he asked him again, about what he thought, and he replied, "what I have told you before..." This means that the Prophet left him fastened to the pillar until the next day, and then asked Thumāmah the same question to which he gave the same answer. Then, he left him until the third day, on which the Prophet asked the same question and Thumāmah gave the same answer. Then, the Prophet (may Allah's peace and blessings be upon him) gave his instructions to release Thumāmah, i.e. to untie him and set him free. Thumāmah then went to a place of water near the mosque, took a bath, and then entered the mosque and said: "I bear witness that there is no god but Allah...," i.e. he embraced Islam and uttered the two testimonies of faith. This is the version narrated by Al-Bukhāri and Muslim, and It relates that Thumāmah took a bath on his own without being requested by the Prophet to do so. Thereafter, Thumāmah expressed his feelings towards the Prophet, towards his great religion, and towards his beloved city, Madīnah. He said that there was no face which he disliked more than that of the Prophet. Yet, after he embraced Islam, the Prophet's face became the most beloved face to him, as hatred turned into intense and unmatched love. "By Allah, there was no religion more hateful to me than yours; but now it is the most beloved religion to me." Indeed, this is what happens when the sweetness of faith touches the heart. "By Allah, there was no city more hateful to me than yours; but now it is the most beloved city to me." This is because his love for the Prophet has led him to love the Prophet's city. Then, he said that Muslims captured him when he was intending to perform ‘Umrah, and asked the Prophet's permission to perform ‘Umrah. The Prophet (may Allah's peace and blessings be upon him) gave him glad tidings, i.e. gave him the good news that all his sins were forgiven and that he would obtain the good of both this world and the next. The Prophet then ordered him to go and perform ‘Umrah. When he came to Mecca, someone said to him, "Have you apostatized?" i.e. have deserted your religion and converted to another one. Thumāmah replied, "No, by Allah, but I have embraced Islam along with Muhammad the Messenger of Allah." In other words, in fact I have deserted a false religion and converted to the true one. "Behold, by Allah, no single grain of wheat shall come to you from Yamāmah unless the Messenger of Allah gives his permission for it," i.e. until the Prophet (may Allah's peace and blessings be upon him) gives me the permission to send it to you. Then, he left to Yamāmah, the countryside of Mecca, and stopped sending them wheat until the people of Quraysh got exhausted. They wrote to the Prophet (may Allah's peace and blessings be upon him) asking him by kinship ties to intercede with Thumāmah on their behalf, which he did.
Hakīm ibn Hizām (may Allah be pleased with him) reported the Prophet (may Allah's peace and blessings be upon him) said: "The prescribed corporal punishments are not to be carried out in mosques; nor should retribution be carried out in them."
Narrated by Abu Daoud
The great Companion Hakīm ibn Hizām (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) forbade the implementation of all prescribed corporal punishments in mosques. This includes the prescribed punishments that are related to Allah or to the human beings, because this represents a violation of the sanctity of mosques, and it is possible that they get dirty from wounds or ritual impurities. Moreover, mosques are built for the sole purpose of prayer and remembering Allah, not for the implementation of the prescribed corporal punishments. The Hadīth is evidence on the prohibition of carrying out corporal punishments and retaliation inside mosques. This is because it is established in the fundamentals of Fiqh that forbidding doing something implies its prohibition by default, unless there is a factor that impedes the default meaning and makes it imply otherwise - which is not the case here.
‘Ā'ishah (may Allah be pleased with her) reported that there was a black slave girl owned by an Arab tribe, and they set her free, but she remained with them. The slave girl said: "Once, one of their girls (of that tribe) came out wearing a red leather scarf decorated with precious stones. It fell from her or she placed it somewhere. A kite passed by that place, saw it lying there and thought it a piece of meat; so it flew away with it. People looked for it but did not find it. So they accused me of stealing it, and started searching me even my private part." The slave girl added: "By Allah! While I was standing (in that state) with those people, the same kite passed by them and dropped the red scarf, and it fell in front of them. I told them, "This is what you accused me of and I was innocent; and here it is." ‘Ā'ishah added: "That slave girl came to the Messenger of Allah (may Allah's peace and blessings be upon him) and embraced Islam." She had a tent or a small room with a low roof in the mosque. She used to visit me, and every time she came, she would say the following: "The day of the scarf was one of the wonders of our Lord, for He rescued me from the disbelievers' town. ‘Ā'ishah added: "Once, I asked her, "What is the matter with you? Every time you sit with me, you say these words." Then ‘Ā'ishah said: "so she told me the whole story."
Narrated by Bukhari
This noble Hadīth clarifies why a slave girl embraced Islam. She was accused by an Arab tribe of stealing a leather scarf of theirs, even though it was a bird that took it away because of its red color, as it takes a always things in red color. So they searched her and stripped her clothes in search of it. However, during the search, the bird came and threw the scarf in their amidst; they became certain of her innocence. Then she went to the Prophet (may Allah's peace and blessings be upon him) and embraced Islam. She had a small tent in the mosque. She would make mention of this incident every time she sat with ‘Ā'ishah, and read these lines of poetry: "The day of the scarf was one of the wonders of our Lord, for He rescued me from the disbelievers' town." In other words, what happened on that day was from the strange things that Allah had decreed. Allah saved and rescued me from the lands of disbelief after this incident.
Abu Bakrah Nufay‘ ibn al-Hārith Ath-Thaqafi (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) granted the traveler a concession to wipe over his leather socks with a wet hand for three days and nights when he had put his leather socks on in a state of purity, and the resident for a day and night.
Narrated by Ibn Majah - Narrated by Ad-Daraqutny
It was reported from Abu Bakrah (may Allah be pleased with him) that the Prophet (may Allah's peace and blessings be upon him) "granted the traveler a concession" to wipe over his leather socks. "For three days and nights" and "the resident for a day and a night" this is evidence that the time allowed for the traveler is three days and nights and for the resident a day and night. This timing was mentioned in other Hadīth that were reported by more than ten Companions. The time for the traveler is longer, because he is more entitled to the concession than the resident, due to the hardship of traveling. The time of wiping starts from a wipe after Hadath (minor ritual impurity). "When he puts his leather socks on in a state of purity", meaning: after the traveler or the resident have performed ablution from minor ritual impurity. The Khuff (leather socks) mentioned here are a type of footwear made from leather that cover the heels, as opposed to the Jawrab, which is something that is wrapped around the feet from any material; hair, wool, cotton or leather, thin or thick, and that comes up above the heels, and is worn in cold weather. The meaning of this sentence in the Hadīth: wearing his leather socks after his completion of ablution, means that it is a condition that the leather socks should be put on while in a state of ritual purity, even if there is a break in time between the ablution and the putting on of the leather socks. So, anyone who has purified himself can wipe over his leather socks by passing his wet hand just over the top of his leather socks, not inside them or underneath them, according to what was mentioned.
Jābir (may Allah be pleased with him) reported: We set out on a journey. One of our people was hit by a stone that injured his head. He then had a wet dream. He asked his fellow travelers: "Do you find a concession for me to perform Tayammum?" They said: "We do not find any concession for you since water is available to you." He, thus, took a bath and died (as a result). When we came to the Prophet (may Allah's peace and blessings be upon him) the incident was reported to him. He said: "They killed him, may Allah kill them! Why had they not asked when they did not know? The cure for ignorance is inquiry. It would have been enough for him to perform Tayammum and to press – or bind – a cloth over his wound then wipe with wet hands over it and wash the rest of his body."
Narrated by Abu Daoud
Jābir (may Allah be pleased with him) reported that they went on a journey, and one of them was seriously injured in his head by a rock. Then that man had a wet dream and asked his companions if it was acceptable for him to make Tayammum instead of bathing with water. They replied: "We do not find any concession for you since water is available to you", meaning that Tayammum is not sufficient in this case because of the presence of water, and the concession for making Tayammum is applicable when water is not available. So, the man bathed and his wound became worse because of the water, and he eventually died. When they arrived at Madīnah, they informed the Prophet (may Allah's peace and blessings be upon him) about his story and he was upset and rebuked them saying: "They killed him, may Allah kill them!" The Prophet made supplication against them because they caused his death based upon the wrong Fatwa they gave him. "Why had they not asked when they did not know?", meaning that it was obligatory on them to ask and not to be hasty in giving a Fatwa, because of what this type of action entails of harming others, and this was exactly what happened. "The cure for ignorance is inquiry", meaning why had they not asked when they did not know, because the cure for ignorance is to ask questions. If someone is ignorant of a Shariah ruling, the cure for this ignorance and lack of knowledge is to ask, and not to give a Fatwa that leads to harming people or to their death. Then the Prophet (may Allah's peace and blessings be upon him) clarified the Shariah ruling regarding this issue saying: 'It was enough for him to perform Tayammum and to press – or bind – a bandage over his wound then wipe with wet hands over it and wash the rest of his body." That was what he had to do, and it is in accordance with the principles of Shariah. As for obliging him to take a bath despite what it may lead to of harm to his body or his death or the delay in healing, then this is contrary to the principles of the Islamic Shariah. Accordingly, a concession is given to the one who is injured or has a serious cut or wound to wash the rest of his body with water and wipe with wet hands over the bandage, and this is sufficient. As for Tayammum while wearing a bandage or cast, it is not permissible, because making it obligatory to purify one organ in two different manners of purification is against the principles of Shariah. The command in this Hadīth is understood –and Allah knows best– to mean that the bandage is in excess of what is needed and difficult to remove, or will harm the person if removed. For this reason, Tayammum was made permissible for the excess bandage. Another way to understand the Hadīth is that the organs of ablution were injured, hence, it was difficult to make the water reach them, so Tayammum was required instead of washing the organ.
Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) spat on the leg of ‘Amr ibn Mu‘ādh when his leg was cut off, so he was healed.
Narrated by Ibn Hebban
When the leg of ‘Amr ibn Mu‘ādh,(may Allah be pleased with him) was cut off, the Prophet (may Allah's peace and blessings be upon him) spat his pure saliva on it, so ‘Amr was recovered and healed by Allah's permission. This was an evident miracle of the Prophet (may Allah's peace and blessings be upon him).
Yazīd ibn al-Aswad (may Allah be pleased with him) reported that he once performed the Fajr prayer with the Prophet (may Allah's peace and blessings be upon him) and he then mentioned the Hadīth. He said: "(After the prayer) the people got up hurriedly and took the Prophet’s hand and rubbed their faces with it. I too took his hand and rubbed my face with it. It was cooler than ice and smelled better than musk."
Narrated by Ahmad
Yazīd ibn al-Aswad (may Allah be pleased with him) once performed the Fajr prayer with the Prophet (may Allah’s peace and blessings be upon him). After the prayer, he saw the people heading hurriedly towards the Messenger of Allah (may Allah’s peace and blessings be upon him) to take his hand and rub their faces with it, seeking its blessing. Yazīd, may Allah be pleased with him, also took the hand of the Prophet (may Allah's peace and blessings be upon him) and rubbed his face with it. According to his description, the hand of the Prophet was cooler than ice and smelled better than musk.
Anas ibn Mālik (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) once came to our house and had a siesta. While sleeping, there was perspiration upon his body. My mother brought a bottle and kept collecting the sweat in it. This awakened the Prophet (may Allah's peace and blessings be upon him) who asked her: "What are you doing, O Umm Sulaym?" She answered: "This is your sweat, we mix it with our perfume, as it is from the best perfumes."
Narrated by Muslim
Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) once entered their house in the afternoon and had a siesta there. While sleeping, the mother of Anas (may Allah be pleased with her) brought a glass bottle and collected the sweat of the Prophet (may Allah's peace and blessings be upon him) in it. The Prophet (may Allah's peace and blessings be upon him) got up and asked her about the purpose of collecting his sweat. Thereupon, she answered that she mixes his sweat with her perfume, as it is among the best perfumes.
Al-Ja‘d reported that he heard As-Sā’ib ibn Yazīd say: "My maternal aunt took me to the Prophet (may Allah's peace and blessings be upon him) and said: 'O Messenger of Allah, my nephew is ailing.' So he wiped over my head and invoked blessings upon me. Then he performed ablution and I drank from the water of his ablution. After that, I stood behind his back and looked at the seal of prophet-hood between his two shoulder blades, and it resembled the egg of a pigeon."
Narrated by Bukhari & Muslim
In this Hadīth, As-Sā’ib ibn Yazīd explains that his maternal aunt took him to the Prophet (may Allah's peace and blessings be upon him) and told him that he was ailing. So the Prophet (may Allah's peace and blessings be upon him) wiped over his head and invoked blessings upon him. Then he performed ablution, and As-Sā’ib drank from the water dripping from his blessed organs during ablution. Later, As-Sā’ib stood behind the back of the Prophet (may Allah's peace and blessings be upon him) and looked at the seal of prophet-hood between his two shoulder blades, which resembled a pigeon's egg.
