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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‘Ā’ishah (may Allah be pleased with her) reported that she asked the Messenger of Allah (may Allah's peace and blessings be upon him) about the plague. He told her that it was a torment that Allah would send upon whom He willed. Then Allah made it a mercy for the believers, so anyone in an area afflicted with plague who stays therein patiently hoping for Allah's reward and believing that nothing will befall him except what Allah has foreordained for him will get a reward similar to that of a martyr.
Narrated by Bukhari
‘Ā'ishah asked the Prophet (may Allah’s peace and blessings be upon him) about the plague, and he informed her that the plague was a torment that Allah, the Exalted, sends upon those He willed of His slaves. Whether it is plague itself or any similar epidemic, such as cholera, this plague is a torment that Allah sends down. However, the plague is mercy for the believer if it broke out where he resides and he stayed there, patiently seeking Allah’s reward and knowing that nothing would harm him except what Allah had decreed for him. If he does so, Allah gives him the reward of a martyr. Therefore, in a Sahīh Hadīth reported by ‘Abdur-Rahmān ibn ‘Awf (may Allah be pleased with him), the Prophet (may Allah’s peace and blessings be upon him) said: "If you know that a plague is in a land, do not go there; and if it occurs in a land where you are, do not run from it." So if the plague occurs in a place, one must not go to that place, because going there means exposing oneself to destruction. However, if the plague occurs in a place where one is already in, then he must not leave the place. Escaping will not save a person from his destiny; there is no escape from the decree of Allah except to the decree of Allah. Why the martyr's reward? It is because life is so precious, and the outbreak of a plague urges a person to run for his life. So, if he stays with patience, seeking reward from Allah, and believing that nothing will befall him except what Allah had decreed for him, and then he dies of the plague, he will get the same reward of a martyr as a favor from Allah in return for his patience and good expectation of Allah.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "When one of you arrives at a gathering, let him greet with peace. When he wants to leave, let him greet with peace, for the first is not more deserving than the last."
Narrated by Abu Dāwūd, At-Tirmidhi, and An-Nasā’i in Al-Kubra and by Ahmad
The Prophet (may Allah's peace and blessings be upon him) guided whoever comes to a gathering, where people are sitting, to greet the people with peace. Likewise, if he wants to leave, he should bid farewell to the people with peace as well, for the greeting upon arrival is not more deserving than the greeting upon departure.
Jābir ibn Samurah (may Allah be pleased with him) reported: When we went to the Prophet (may Allah's peace and blessings be upon him) one would sit wherever there was room.
Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
This Hadīth shows the politeness of the Companions of the Prophet (may Allah's peace and blessings be upon him). They would sit in the Prophet's gathering wherever they could find a place, whether close to or far from the front. This is how one should behave when he enters upon a group sitting together. He should not proceed forward unless someone gives him his place or there is room for him in the front. That a person makes his way through a group that is sitting, as if he impels them to give way to him so that he sits in the front, is behavior that goes against the practice of the Prophet (may Allah's peace and blessings be upon him) and his Companions. Moreover, it indicates the person's arrogance and conceit.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever visits a sick person or a brother of his for Allah's sake, a caller calls out: 'May you be glad, may your footsteps be blessed, and may you dwell a home in Paradise!'"
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Ahmad
Anyone who goes to visit a sick person or visits one of his brothers for the sake of Allah, an angel calls out from the heavens and says: "You have been purified of your sins and been made glad for the abundant reward that Allah has for you, and have owned a palace in Paradise to live in."
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Take no companion except a believer and let no one eat your food except an Allah-fearing person.’"
Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
This Hadīth urges Muslims to associate with good people. This requires refraining from accompanying the disbelievers and the hypocrites, because their companionship affects one's religiousness. The 'believer' in this Hadīth refers to any number of believers. The necessity of seeking the company of the righteous was confirmed even more by “and let no one eat your food except an Allah-fearing person,” meaning: a pious person who puts his energy in worshiping Allah. Therefore only faithful and righteous people should be invited to eat.
Hudhayfah (may Allah be pleased with him) reported: When we attended a meal with the Messenger of Allah (may Allah's peace and blessings be upon him), we would not extend our hands until the Messenger of Allah (may Allah's peace and blessings be upon him) would start and extend his hand. Once we attended a meal with him, and a little girl came in rushing as if she was being pushed forward. She was about to put her hand into the food when the Messenger of Allah (may Allah's peace and blessings be upon him) caught her hand. Then a Bedouin came in rushing as if he was being pushed forward. He (may Allah's peace and blessings be upon him) caught his hand too. Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, the devil can eat from any food upon which the Name of Allah is not mentioned. He (the devil) brought this little girl to be able to eat, but I caught her hand. Then he brought this Bedouin to be able to eat, but I caught his hand too. By the One in Whose Hand my soul is, his hand is in my grasp along with her hand."
Narrated by Muslim
Hudhayfah (may Allah be pleased with him) reported that whenever they were present with the Prophet (may Allah's peace and blessings be upon him) at a meal, they would not stretch their hands to the food until the Messenger of Allah (may Allah's peace and blessings be upon him) began and placed his hand first. He said: On one occasion, we were with him at a meal when a young girl came rushing as though she were being pushed, and she went to place her hand in the food. The Messenger of Allah (may Allah's peace and blessings be upon him) took hold of her hand. Then a Bedouin came as if he too were being pushed, and he (may Allah's peace and blessings be upon him) took hold of his hand before it touched the food. Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: Indeed, the devil can eat food when a person begins eating without mentioning Allah's name. He brought this girl to make the food permissible (for himself) through her, so I caught her hand. Then he brought this Bedouin to make it permissible through him, so I caught his hand. By the One in Whose Hand my soul is, the devil's hand is in my hand together with hers. Then he mentioned Allah's name and ate.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When the end of time draws near, the dream of a believer can hardly be false, and the dream of a believer is one part from forty-six parts of prophet-hood." In another narration, the Prophet (may Allah's peace and blessings be upon him) said: "Those of you who have the most truthful dreams are those who are the most truthful in speech."
Narrated by Bukhari & Muslim
The dreams of believer at the end of time are true. It may be a dream about something that is happening in real life, or something that is going to happen, and then it happens exactly as in the dream. So, such a dream is considered like prophetic revelation in the truthfulness of its content or indication. "The dream of a believer is one part from forty-six parts of prophet-hood", i.e. from the parts of prophetic knowledge, considering that it includes information about the unseen. Prophet-hood is gone but its knowledge remains. The number forty six was specified because the age of the Prophet (may Allah's peace and blessings be upon him) in the soundest narrations was sixty-three at the time of his death. His prophetic mission lasted for twenty-three years, as he was sent with the message of Islam at the age of forty. For six months before the start of his mission, he used to see good dreams (visions), which would come true as clear as daylight. Then he saw the angel (Jibrīl) while awake. So, the ratio of the period of revelation received in dreams (six months) to the duration of his prophet-hood (twenty-three years) is one half to twenty three, which is equal to one part to forty six parts. His statement: "Those of you who have the most truthful dreams are those who are the most truthful in speech", means that if the person is truthful in his speech and close to Allah, then his dreams are mostly closest to being true. This is why he specifically mentioned the righteous in the narration of Al-Bukhāri: "A good dream comes from a righteous man." As for the one who is not truthful in his speech and commits sins openly and secretly, then his dreams are mostly the result of the devil manipulating his mind. Ibn al-Qayyim (may Allah have mercy upon him) said: "Whoever wishes to have truthful dreams, then he should be truthful and eat from lawful earnings while observing Allah's commands and prohibitions, and let him go to sleep in a state of purification and face the Qiblah and say Dhikr until he falls asleep. If he does so, his dreams will hardly ever be false.”
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: "When the son of Adam gets up in the morning, all of his body organs humble themselves before the tongue, and say: 'Fear Allah concerning us! For indeed, we are only as you are (our condition depends upon yours); if you are upright, we shall be upright, and if you are crooked, we shall be crooked.’"
Narrated by At-Termedhy
Meaning of the Hadīth: All body organs submit and humble themselves before the tongue, i.e. they are subordinate to the tongue. That is why when one gets up in the morning, they say: “Fear Allah concerning us! For indeed, we are only as you are…” The tongue is the most dangerous organ. If it is upright, all other organs will be upright and the rest of one's deeds will be good. However, if the tongue is crooked, all of the organs will be crooked and the rest of one's deeds will be evil. Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "A slave’s faith will not be upright unless his heart is upright, and his heart will not be upright unless his tongue is upright." This chapter includes many Hadīths that indicate the danger of the tongue. It is either a source of happiness or a reason for punishment. If one subjugates it to the obedience of Allah, then it will be a source of happiness for him in this world and the Hereafter. However, if he lets it loose in that which does not please Allah, the Exalted, it will be a reason for regret in this world and the Hereafter.
‘Imrān ibn Husayn (may Allah be pleased with him) reported: A man came to the Prophet (may Allah's peace and blessings be upon him) and said: As-salāmu ‘alaykum (peace be upon you). He responded to him and then sat down. The Prophet (may Allah's peace and blessings be upon him) said: "Ten." Then another came and said: As-salāmu ‘alaykum wa rahmatullāh (may the peace and mercy of Allah be upon you). He responded to him and so he sat down. He said: "Twenty." Then another came and said: As-salāmu ‘alaykum wa rahmatullāh wa barakātuh (may the peace, mercy, and blessings of Allah be upon you). He responded to him and so he sat down. He said: "Thirty."
Narrated by Abu Dāwūd, At-Tirmidhi, Ahmad, and Ad-Dārimī
A man came to the Prophet (may Allah's peace and blessings be upon him) and said: (Peace be upon you). The Prophet (may Allah's peace and blessings be upon him) responded to him and then he sat down. The Prophet (may Allah's peace and blessings be upon him) said: Ten good deeds have been written for him. Then another came and said: (May the peace and mercy of Allah be upon you). The Prophet (may Allah's peace and blessings be upon him) responded to him, and so he sat down. The Prophet (may Allah's peace and blessings be upon him) said: Twenty good deeds have been written for him. Then another came and said: (May the peace, mercy, and blessings of Allah be upon you). The Prophet (may Allah's peace and blessings be upon him) responded to him, and so he sat down. The Prophet (may Allah's peace and blessings be upon him) said: Thirty good deeds have been written for him, i.e., ten good deeds are counted for each word.
