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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‘Abdur-Rahmān ibn Samurah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not swear by Tawāghi (idols) nor by your fathers."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) forbids us from swearing by Tawāghi, the plural of Tāghiyah, and these are the idols that the polytheists used to worship apart from Allah and they were the cause of their wrongdoing and Kufr (disbelief). He (may Allah's peace and blessings be upon him) also forbids us from swearing by our fathers. It was a common practice among the Arabs in Jāhiliyyah to swear by their fathers out of pride and exaltation.
Abu Hurayrah (may Allah be pleased with him) reported: We were sitting around the Messenger of Allah (may Allah's peace and blessings be upon him), and among us were Abu Bakr and ‘Umar, along with a group of people. The Messenger of Allah (may Allah's peace and blessings be upon him) stood up and left. When he delayed returning, we feared that he would be taken away from us. We felt terrified and got up, and I was the first to feel terrified. I went out searching for the Messenger of Allah (may Allah's peace and blessings be upon him) until I came upon an orchard belonging to the Ansār, from Banu An-Najjār. I looked around for an entrance but could not find one. Then I noticed a streamlet entering the orchard through a well outside the orchard. I crouched down and entered upon the Messenger of Allah (may Allah's peace and blessings be upon him). He said: "Abu Hurayrah." I said: Yes, O Messenger of Allah. He said: "What is the matter with you?" I said: You were among us, then you left and delayed in returning. We feared that you would be taken away from us, and we felt terrified. I was the first to feel terrified, so I came to this orchard. I crouched down as a fox would crouch down, and those people are behind me. So he said: "O Abu Hurayrah," and gave me his two sandals, saying: "Take these two sandals of mine and go. Whoever you meet beyond this orchard who bears witness that there is no god but Allah, with full certainty in his heart, give him the glad tidings of Paradise." The first one I met was ‘Umar. He said: What are these sandals, O Abu Hurayrah? I said: These are the sandals of the Messenger of Allah (may Allah's peace and blessings be upon him). He sent me with them to give glad tidings of Paradise to anyone I meet who bears witness that there is no god but Allah, with full certainty in his heart. ‘Umar struck me on my chest with his hand, causing me to fall on my backside. He said: Go back, O Abu Hurayrah. I returned to the Messenger of Allah (may Allah's peace and blessings be upon him), and I was about to weep, and ‘Umar was following close behind me. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "What is the matter, O Abu Hurayrah?" I said: I met ‘Umar and told him about what you sent me with. He struck me on my chest with such a strike that it caused me to fall on my back, and he told me to go back.The Messenger of Allah (may Allah's peace and blessings be upon him) said: "O ‘Umar, what caused you to do that?" ‘Umar said: O Messenger of Allah, may my father and mother be sacrificed for you! Did you send Abu Hurayrah with your sandals to give glad tidings of Paradise to anyone who bears witness that there is no god but Allah, with full certainty in his heart? He said: "Yes." ‘Umar said: Then do not do that, for I fear that people may rely on this. Let them continue to work. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Then let them."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) was sitting with a group of his Companions, including Abu Bakr and ‘Umar. Then he (may Allah's peace and blessings be upon him) stood up and delayed returning. They feared that he might have encountered harm from an enemy, either by capturing or some other misfortune. The Companions (may Allah be pleased with them) stood up terrified, and the first to act was Abu Hurayrah (may Allah be pleased with him). He went to a garden belonging to Banu An-Najjār and started looking around, hoping to find an open gate, but he found none. However, he found a small opening in the wall through which water flowed. He squeezed his body through the opening and entered, where he found the Prophet (may Allah's peace and blessings be upon him), who said to him: Are you Abu Hurayrah? He said: Yes. He said: What is the matter with you? Abu Hurayrah said: You were among us, then you left and delayed returning, so we feared that you would be taken away from us. We became terrified, and I was the first to act. I came to this orchard and crouched down just as a fox crouches, and those people are behind me. The Prophet (may Allah's peace and blessings be upon him) gave him his sandals as a sign and proof of his truthfulness and said to him: Take these two sandals of mine and go. Whoever you meet beyond this orchard who bears witness that there is no god but Allah and that no deity is truly worthy of worship except Allah, with full certainty in his heart—whoever has these qualities is among the people of Paradise. The first person he met was ‘Umar, who asked him: What are these two sandals, O Abu Hurayrah? He replied: These are the sandals of the Messenger of Allah (may Allah's peace and blessings be upon him). He sent me with them to give the glad tidings of Paradise to anyone I meet who bears witness that there is no god but Allah, with full certainty in his heart. ‘Umar struck Abu Hurayrah on his chest, causing him to fall on his back, and he said: Go back, O Abu Hurayrah. So, I returned to the Prophet (may Allah's peace and blessings be upon him), alarmed, with my face changed and on the verge of weeping. ‘Umar followed behind me, walking after me. He (may Allah's peace and blessings be upon him) said: What is the matter, O Abu Hurayrah? I said: I met ‘Umar and told him about what you sent me with, so he struck me such a strike that caused me to fall on my back and said: Go back. He (may Allah's peace and blessings be upon him) said: O ‘Umar, what caused you to do that? ‘Umar said: O Messenger of Allah, may my father and mother be sacrificed for you! Did you send Abu Hurayrah with your sandals to give glad tidings of Paradise to anyone who bears witness that there is no god but Allah, with full certainty in his heart? He said: Yes. He said: Then do not do that, for I fear that people may rely only on saying this without acting upon it. Let them continue to work. He (may Allah's peace and blessings be upon him) said: Then let them.
Abu Hurayrah (may Allah be pleased with him) reported that they (the Companions) asked the Messenger of Allah: "Will we see our Lord on the Day of Judgment?" He said: "Do you find any difficulty in seeing the sun at noon when there are no clouds?" They said: 'No.' He again said: "Do you find any difficulty in seeing the moon during the fourteenth night when there are no clouds?" They said: 'No.' Thereupon, he said: "By the One in Whose Hand my life is! You will not face any difficulty in seeing your Lord, only as much as you find difficulty in seeing one of them (the sun and moon). Then Allah will meet a slave (on the Day of Judgment) and say: 'O so-and-so, did I not honor you and give you authority and provide you with a spouse and subdue for you horses and camels and afford you an opportunity to rule over your subjects?' He will say: 'Yes.' Allah will say to him: 'Did you not think that you would meet Me?' And he will say: 'No.' Thereupon, He (Allah) will say: 'Well, We forget you as you had forgotten Me.' Then the second person will be brought to meet Allah, and He will say: 'O so-and-so, did I not honor you and give you authority and provide you with a spouse and subdue for you horses and camels and afford you an opportunity to rule over your subjects?' He will say: 'Yes, my Lord.' And He will say: 'Did you not think that you would be meeting Me?' And he will say: 'No.' And then He will say: 'Well, I forget you today as you had forgotten Me.' Then the third one will be brought, and He will say to him as He said before. And he (the third person) will say: 'O my Lord, I believed in You, Your Book, and Your Messenger, and I observed the prayer and fasted and gave charity.' He will speak in good terms like this as he will be able to do so. And He will say: 'Then stay in your place.' It will be said to him: 'Now We will send forth our witnesses to you.' The man will think 'who will bear witness against me?' Then his mouth will be sealed, and his thighs, flesh, and bones will be told to speak. So they will give account of his deeds. This will be done so that he should not be able to make any excuse for himself. That is the hypocrite, who will incur Allah's displeasure."
Narrated by Muslim
Some of the Companions (may Allah be pleased with them) asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Will we see our Lord on the Day of Judgment?" He said: "Do you find any difficulty in seeing the sun at noon when there are no clouds?" In other words: do you crowd with each other to the extent that you might harm one another in order to see the sun when it is high in the horizon and spreading its light all over the world, with no clouds screening it from you? They answered in the negative. The Prophet (may Allah's peace and blessings be upon him) again asked: "Do you have any difficulty in seeing the full moon when there are no clouds?" That is: do you crowd or struggle with one another in a way that might cause you harm in your attempt to see a full moon that is clearly seen in the sky without any cloud screening it? They said: 'No.' The Prophet (may Allah's peace and blessings be upon him) said: "By Allah, in Whose Hand my life is, You will not face any difficulty in seeing your Lord, only as much as you find difficulty in seeing one of them (the sun and moon)." This means that they will see their Lord so clearly and evidently that it involves no argument or doubt; that none would disagree or belie the other, just as no one argues over seeing the sun or the moon. The similitude made here applies to the unquestionable clarity of sighting Allah, not to the manner in which it takes place or the nature of the One Whom is seen. Indeed, He, the Exalted, is far above being likened to creatures. Then the Prophet (may Allah's peace and blessings be upon him) informed about one of the events of the Day of Judgment. That is, one of Allah's servant will stand before Him, the Exalted, and He will remind him of the favors that He bestowed upon him, one after the other: like favoring him; making him a chief among his people; granting him a wife from his own kind and allowing him to enjoy her; fostering love, compassion, affection, and intimacy between the both of them; subjugating horses and camels to him; and making him the chief of his people, who is entitled to a quarter of the war booty, while in the pre-Islamic time, kings would take the whole booty to themselves. The servant will affirm all of these favors. The Lord will ask him: "Did not you know that you were going to meet Me?" The servant will say: "No," and Allah will say: "So I will forget you as you had forgotten Me." In other words, Allah will exclude him from His mercy just as he abandoned His obedience during his life. The word 'forget' here means to leave something knowingly and deliberately. This is explained by Allah's saying: {Indeed, We have [accordingly] forgotten you. And taste the punishment of eternity} [Sūrat al-Ahqāf: 14]. Once again, Allah will meet another servant, and a similar conversation will take place. Furthermore, Allah will meet a third servant, who will say to Him: "I affirmed my faith in You, Your Book, and in Your Messenger, and I observed the prayer and fasted and gave charity, and he will praise himself as much as he can. Thereupon, Allah, the Almighty, will say to Him: "Hence, (as you have praised yourself in such a way) remain in your place so that we bring our witnesses to your deeds." The servant will think of who that witness would be. Thereafter, Allah will make a seal on his mouth, and his thighs, flesh, and bones will be ordered to speak. They will tell all about his deeds, which will render his excuses unacceptable, due to his numerous sins and the testimony of his own limbs against himself. This third servant is the hypocrite, whom Allah is angry with.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Allah has ninety-nine names – one hundred minus one – and no one memorizes them but that they will enter Paradise. He is One, and He loves odd numbers.”
Narrated by Bukhari & Muslim
Allah, the Almighty, has ninety-nine names, and no one memorizes them except that they will enter Paradise. To memorize them means to know them by heart. It is also said to mean believing in them, acting upon them, and showing obedience according to each name of them. This Hadīth establishes those names, yet it does not negate other, additional names. Rather, these names were specifically included because they are the most known and the clearest in meaning. This is similar to someone saying: “Zayd has one hundred dirhams which he has allocated for charity.” This does not mean that he has no other dirhams; rather, it denotes the amount of money that he has devoted to this purpose. This explanation is supported by a Hadīth which was reported by Ibn Mas‘ūd (may Allah be pleased with him) and in which the Prophet (may Allah's peace and blessings be upon him) said: “I ask You by every Name belonging to You which You have named Yourself with, revealed in Your Book, taught to any of Your creation, or preserved in the knowledge of the Unseen with You.” This Hadīth points out that Allah, the Almighty, has names that He did not reveal in His book and kept concealed from His creation. "He is One", meaning: Allah is One and has no partner. "And He loves odd numbers", meaning: He prefers odd numbers in many good deeds and acts of worship. For example, the obligatory prayers are five, the circumambulation of the Ka‘bah consists of seven rounds, the heavens are seven, the earths are seven, and many acts ought to be done three times.
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: "All of the earth is a mosque (prayer place) except the graveyard and the bathroom."
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi
All of the earth is a place (suitable) for prayer, except for the place where the dead are buried, and this includes all the area inside the fence of a cemetery; and the place where one bathes with hot water for treatment. An-Nawawi (may Allah have mercy upon him) said: "Prayer in the dwelling places of the devil is disliked by unanimous agreement, such as bars, nightclubs, places where excise taxes are levied, and similar places where sins are openly committed, as well as churches, synagogues, restrooms, etc."
Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) saw mucus in the prayer's direction. That was difficult for him to bear, and the feeling was even reflected in his face. Therefore, he stood up and scratched the mucus with his hand and said: "When one of you stands to pray, he is privately conversing with his Lord, or his Lord is between him and the prayer direction. So let no one of you spit in the direction of prayer, but only to his left or under his feet." Then he took a corner of his garment, spat into it, folded it up, and said: "Or he should do like this."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) saw mucus on the wall of the mosque toward the prayer direction. This was difficult for him to bear and he got noticeably upset. So he stood up and scraped the mucus off with his noble hand. In doing so, he was teaching his community to be humble toward Allah and to respect His house. The Prophet noted that when someone stands to pray, he communicates with Allah, mentions His name, and recites His revelation. So the appropriate thing to do is to be humble and to fully concentrate. Also, one has to remember the greatness of Allah and avoid inappropriate manners, including spitting in the direction of the prayer. If one needs to do so, he may spit in a handkerchief or so. In the prayer, one should feel that he is meeting Allah, the Most High, so one has to turn to Allah with complete devotion. Even though Allah is in the heavens above His throne, He is in front of the person praying, because He encompasses everything: {There is nothing like unto Him, and He is the All-Hearing, the All-Seeing} [Sūrat Ash-Shūra: 11]. This does not mean that Allah mixes with people or that He is in the place where one prays. Allah is close to those who pray to Him and those who supplicate to Him. His nearness befits His majesty; no human assimilation is at all contemplated. To make this point relevant, the sun is above us, but is also in front of us when it rises and when it sets.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, Allah has ninety-nine names, one-hundred minus one. Whoever memorizes them all will enter Paradise."
Narrated by Bukhari & Muslim
This Hadīth states that Allah, the Almighty, has ninety-nine names, and that whoever memorizes them all, believes in their meanings, and acts according to their implications, in matters other than those reserved exclusively for Allah, the Almighty, will enter Paradise. Making an oath by any of these names is permissible and binding. Consequently, one must offer expiation if he broke an oath sworn by one of the names of Allah, the Most Merciful and the Ever Merciful, or by one of His attributes such as His Face, Greatness, Grandeur, and Might.
Zayd ibn Khālid al-Juhani (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) led us in the Fajr prayer at Al-Hudaybiyah after rainfall during the night. At the conclusion of the prayer, he turned toward the people and said: "Do you know what your Lord has said?" They replied: "Allah and His Messenger know best." He said: "He has said: 'Some of My servants have entered the morning as believers in Me and some as disbelievers. He who says, 'We have had rainfall by the grace and mercy of Allah' believes in Me and disbelieves in the stars, and he who says, 'We have had rainfall by the rising of such and such star' disbelieves in Me and believes in the stars.'"
Agreed upon
The Prophet (may Allah's peace and blessings be upon him) offered the Fajr prayer in Al-Hudaybiyah, a village close to Makkah, after rainfall at night. After he made taslīm and finished the prayer, he turned towards the people and asked them: Do you know what your Almighty Lord has said? They replied: Allah and His Messenger know best. He said: Allah Almighty clarified that people fall under two categories upon rainfall: believers in Allah Almighty and disbelievers in Him. Those who say, "We have had rainfall out of Allah's bounty and mercy," ascribing the rainfall to Allah, are believers in Allah, the Creator, and the Disposer of the affairs of the universe, and they disbelieve in the stars. And those who say, "We have had rainfall due to such and such star," are disbelievers in Allah and believers in the stars. But this is minor disbelief, as they attribute rainfall to a star, while Allah did not make it a cause of rainfall, neither in terms of the Shariah nor in terms of destiny. But as for those who ascribe rainfall and other earthly occurrences to the rise and decline of the stars, believing that they are the actual doer, they have fallen into major disbelief.
Abu Hurayrah (may Allah be pleased with him) reported: Some of the Prophet's Companions came to him and said: "We find within ourselves thoughts that one of us would find too grave to talk about." He said: "Have you experienced that?" They said: 'Yes'. He said: "That is the clear faith."
Narrated by Muslim
A group of the Prophet's Companions came and asked him about thoughts that came to their minds, and they found it too grave to utter them due to their ugliness and repulsiveness. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: This which you experienced is the clear faith and certitude that prompts you to stave off what Satan throws into your hearts and to refrain from uttering it because you consider it to be too serious. As such, Satan could not dominate your hearts, unlike others whose hearts have been overcome by Satan, and he faces no pushback and resistance from them.
