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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‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: 'I donated a horse for Jihad. The man who had the horse neglected it, so I wanted to buy it back, thinking that he would sell it for a cheap price. I asked the Prophet about this, and he said: "Do not buy it back and do not take back your charity, even if he gives it to you for one dirham, for the one who takes back his gift is like the one who takes back his vomit."
Narrated by Bukhari & Muslim
‘Umar ibn al-Khattāb (may Allah be pleased with him) helped a man to fight in the cause of Allah by giving him a horse. However, the man did not look after the horse and did not care for it properly; he exhausted the horse until it grew weak and emaciated. So ‘Umar wanted to buy the horse back from the man, thinking that it would be cheap due to its miserable condition. As he was unsure about buying it back, he consulted the Prophet (may Allah's peace and blessings be upon him) first to clear his doubts. The Prophet (may Allah's peace and blessings be upon him) forbade him from buying it back, even for a meager price, as he had given the horse for Allah's sake. One should not follow up on donations or feel attached to them. The person who received the donation may feel obliged to sell it back to the donor for a low price. In this case, the donor will receive back part of his charity at no price. Also, when charity is given, it takes with it one's bad deeds, so one should not take them back and should not look back. Buying back one's charity is like retracting one's charity, despite the price paid.
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The one who takes back the gift he has given to someone is like one who eats his vomit." In another wording: "The one who takes back the charity that he gave is like a dog that vomits then eats its vomit."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) drew an analogy to show how repulsive and disgusting it is that a person takes back the gift he has already given to someone. The one who does so is like a dog that vomits then it comes back to its vomit and eats it. This is an indication of the hideousness of such behavior and the meanness of the person who does it.
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported that when the Messenger of Allah (may Allah's peace and blessings be upon him) came to Madīnah, they used to pay one, two or three years in advance for fruits, so he said: "Whoever pays in advance for anything, let him pay for a specified measure and a specified weight, to be delivered on a specified period of time."
Narrated by Bukhari & Muslim
When the Prophet (may Allah's peace and blessings be upon him) migrated to Madīnah, he found its residents, who were farmers, paying in advance the price of the fruits to be delivered within one, two, or three years. These terms are examples for the delivery periods, and they could be more or less. The Prophet (may Allah's peace and blessings be upon him) approved this transaction and did not consider it a sort of sale in which the seller sells what he does not own, which normally involves uncertainty. This is because paying for something in advance is mainly connected to the debts, not the merchandise. Nevertheless, the Prophet (may Allah's peace and blessings be upon him) ordained for them the rulings that govern such a transaction and keep them away from conflict and dispute that may arise from the long period of time after which delivery should be made. He said that whoever pays in advance for something, let him specify the measure and weight of that thing, and set a specific term for delivery. As long as the measure and term of delivery are known, there will be no chance for conflict or disagreement to take place, and each the parties involved can receive their rights peacefully.
Rāfi‘ ibn Khadīj (may Allah be pleased with him) reported that we were the wealthiest farmers among the Ansār, and we used to lease out the land (saying): "The produce of this (part of land) would be ours and (the produce) of that would be theirs." But it so happened that at times this (land) gave harvest, but the other one produced nothing. So he forbade this. However, so far as the payment in silver is concerned, he did not forbid it.
Narrated by Bukhari & Muslim
This Hadīth clarifies the valid and invalid sharecropping. Rāfi‘ ibn Khadīj mentioned that his people owned most of the farms and gardens in Madīnah. They used to sharecrop them in a way that was commonly practiced in the pre-Islamic era. They would give the land to be cultivated in return for receiving the produce of one side of the land and leaving the produce of the other side for the farmer. Sometimes one side would bring forth produce and the other would not. The Prophet (may Allah's peace and blessings be upon him) forbade them from this transaction, due to the great uncertainty and danger it involves. The compensation must be known, and there must also be a sort of equality in profits and losses. If the compensation is part of the produce, then it is sharecropping and partnership in cultivation that should be built upon justice and equality in its profits and losses. Justice could be achieved by assigning a specified proportion/percentage of the produce for each of the parties, such as the fourth or the half, or the like. This form of transaction is permissible whether the payment is given in gold or silver (which is leasing) or in proportion of the land produce (which is sharecropping). This is supported by the Hadīth, which reads: "If the compensation is something known and guaranteed, then there is no objection to it."
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: "Do not sell gold for gold except like for like, and do not sell less amount for greater amount or vice versa. Do not sell silver for silver except like for like, and do not sell less amount for greater amount or vice versa. Do not sell gold or silver that is not present at the moment of exchange for gold or silver that is present." Another wording reads: "... except hand to hand." A third wording reads: "... except if it is equal in weight, equivalent in value, and of the same quality.”
Narrated by Muslim - Narrated by Bukhari & Muslim
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) prohibited usury with its two kinds: Fadl (usury of surplus or excess) and Nasī'ah (usury of deferred payment). He prohibited selling gold for gold, whether it is minted or not, except if it is equivalent in weight and exchanged on the spot during the sale transaction, as it is not permissible to sell one that is physically present for another that is not. He also prohibited selling silver for silver, whether it is minted or not, except if it is equivalent in weight and exchanged on the spot during the sale contract. It is not permissible for one to be more than the other, nor for one of the parties involved in the transaction to depart before the exchange is made.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: “No one should prevent his neighbor from inserting a wooden peg into his wall.” Abu Hurayrah then said: “Why do I see you averse to that? By Allah, I will spread it [forcefully] among you.”
Narrated by Bukhari & Muslim
Neighbors have rights that must be fulfilled. The Prophet (may Allah's peace and blessings be upon him) encouraged Muslims to maintain good relations with their neighbors. In this respect, he said that Jibrīl kept reminding him of the neighbor's right until he thought that the neighbor would be assigned a share of the inheritance, due to the significance of the neighbor's right and his entitlement to kind treatment. Hence, there should be a good and healthy relationship between neighbors where the rights of neighborhood are observed and harmful words and acts are avoided. A sign of being kind to one's neighbor and of observing his rights is to be willing to benefit him in a way that does not inflict much harm on oneself. For example, when a neighbor wishes, for his own convenience, to fix a wooden bar into the wall of his neighbor, the latter should allow him to do so on two conditions: there is a need for that; and there is no negative impact on him. The ruler may even force one to allow his neighbor's insertion of wood into his wall. If the owner of the wall is harmed or there is no need for the insertion of wood, then a negative impact should not be eliminated by something similar. The principle is that no harm is to be inflicted on a Muslim. Since Abu Hurayrah (may Allah be pleased with him) recognized the wise purpose of that confirmed act of Sunnah, he condemned people for not acting on it. He even threatened to force them to act upon it in fulfillment of the rights of neighbors which Allah, the Almighty, has enjoined. Finally, Muslim scholars have unanimously agreed on forbidding the insertion of wood into the neighbor’s wall, if this would harm the neighbor, except with his permission. Indeed, the Prophet (may Allah's peace and blessings be upon him) said: “There should be neither harm nor malice.”
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "He who sets free a Muslim slave, Allah will deliver from the fire of Hell every part of his body in return for every part of the slave's body, even his private parts."
Narrated by Bukhari & Muslim
This Hadīth states the virtue of manumitting Muslim slaves; whoever frees a slave, it is as if he has freed his own entire body from the Hellfire. Freeing Muslim slaves empowers Muslims by ridding them of the humiliation of slavery.
Abu Qatādah (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Beware of excessive swearing (by Allah) in sale transactions, for it sells (the goods) then erases (the blessing)."
Narrated by Muslim
Beware of swearing too much when buying and selling, even if you are truthful, because excessive swearing most likely leads to lying. For example, a person should not say: "By Allah, I bought it for one-hundred," even if he is saying the truth. If he said: "By Allah, I bought it for one hundred," while he bought it for eighty, then this is even worse, because he is lying and, at the same time, swearing in a sale, which was forbidden by the Prophet (may Allah's peace and blessings be upon him). He informed us that though swearing oaths in buying and selling is a means for selling goods, Allah, the Almighty, then removes the blessing from the sale transaction because it is based on disobedience to the Messenger of Allah, and disobedience to him amounts to disobedience to Allah, the Almighty.
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, if one of you insists on fulfilling an oath by which he may harm his family that is more sinful in the sight of Allah, the Almighty, than breaking the oath and paying the (oath-breaking) expiation that Allah imposed.”
Narrated by Bukhari & Muslim
The meaning of this Hadīth is that if a Muslim took an oath concerning his family, whereby they will be harmed if he does not break the oath and breaking it would not constitute disobedience to Allah, the Almighty, yet he still insists on fulfilling the oath, fulfilling the oath would be a greater sin than breaking it and paying the legislated expiation for breaking the oath. In other words, he should pay the expiation for breaking his oath instead of insisting on fulfilling it, as long as breaking it does not involve disobedience to Allah. In fact insisting on fulfilling the oath is a greater sin, because it causes harm to his family, and Allah has made the matter flexible for him. Another report reported by Al-Bukhāri and Muslim reads: “If you take an oath to do something and then you find that something else is better, you should do what is better and expiate for breaking your oath."
