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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Buraydah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) once heard a man saying: "O Allah, I ask You by virtue of my testimony that You are Allah, there is no God but You, the One, the Eternal Refuge, Who did not beget, and was not begotten, and to Whom no one is equal." Thereupon, he: "Verily, he has asked Allah by His Name by which He gives when asked, and by which He answers when supplicated."
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud
This great supplication which the Prophet (may Allah's peace and blessings be upon him) heard a Bedouin supplicate and implore Allah with, includes the Greatest Name of Allah. It indicates that Allah is One, Unique, the Eternal Refuge, upon Whom all people depend in fulfilling their needs. He is The One Who does not beget, because He has no equivalent and is Free of need to anyone. He was not begotten, and there is none like Him in terms of His Essence, Attributes and Actions. These great meanings are the foundation of Islamic monotheism, and are all combined in this great supplication. This is what makes it the greatest type of supplication. There is no servant who supplicates Allah with this supplication, except that Allah will give him what he asks for.
‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "O Allah, just as You made my external form beautiful, make my character beautiful as well."
Narrated by Ahmad
Man is obliged to ask Allah, the Exalted, just as He has perfected his outward appearance and beautified it, to also perfect his inner character by granting him noble manners that complete his humanity and cleanse his inner self.
Juwayriyah, Mother of the Believers, (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) went out from her house in the early morning when he prayed the Morning prayer, while she was in her prayer place. Then he returned after offering the Forenoon prayer while she was still sitting. He said: "Are you still in the state I left you in?" She said: Yes. The Prophet (may Allah's peace and blessings be upon him) said: "I said four words three times after I had left you; if they were to be weighed against what you have been saying since morning, they would outweigh them: Subhānallāh wa bihamdih, ‘adada khalqih, wa rida nafsih, a zinata ‘arshih, wa midāda kalimātih (Glory be to Allah and all praise is due to Him by the number of His creation, by His own pleasure, by the weight of His Throne, and by the ink of His words.)."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) left the house of his wife Juwayriyah, Mother of the Believers, (may Allah be pleased with her) early in the morning after performing the Fajr prayer, while she was sitting in her place of prayer. He returned after the sun had passed its zenith, during the time of Duha, and she was still sitting in the same spot. He then said: Are you still in the state I left you in? She replied: Yes. The Prophet (may Allah's peace and blessings be upon him) said: I said four words after I had left you, and I repeated them three times. If they were to be weighed in terms of reward against all that you have been saying during the time you have been sitting here, they would outweigh them. (Glory be to Allah) and may He be Exalted above all imperfections (and all praise is due to Him). For to Him belongs the beautiful praise for having guided to that (by the number of His creation) whom none can count but Allah, (by His own pleasure) as much as pleases Him with those of His slaves with whom Allah is pleased—something that cannot be encompassed, (by the weight of His Throne), which is the greatest and heaviest of the whole creation, (and by the ink of His words) and the words of Allah are countless and endless. This encompasses and includes the three aspects, as the ink of His words, exalted is He, is limitless in its extent, description, and number. However, the intent here is to emphasize the great abundance. First, a countable measure is mentioned—the number of His creations. Then, it progresses to something even greater, expressed as "His own pleasure." Next is the weight of the greatest creation, the Throne. The first relates to number and quantity, the second to description and quality, and the third to greatness and weight.
Zayd ibn Arqam (may Allah be pleased with him) reported: I only say to you what the Messenger of Allah (may Allah's peace and blessings be upon him) used to say. He used to say: "Allāhumma inni a‘ūdhu bika min al-‘ajzi wal-kasal, wal-jubni wal-bukhl, wal-harami wa ‘adhāb al-qabr. Allāhumma āti nafsi taqwāha, wa zakkiha anta khayru man zakkāha, anta waliyyuha wa mawlāha. Allāhumma inni a‘ūdhu bika min ‘ilmin la yanfa‘, wa min qalbin la yakhsha‘, wa min nafsin la tashba‘, wa min da‘watin la yustajābu laha" (O Allah, I seek refuge with You from inability, indolence, cowardice, miserliness, decrepitude, and torment of the grave. O Allah, grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Protector and its Guardian. O Allah, I seek refuge with You from knowledge that is not beneficial, from a heart that does not fear, from a soul that is not satisfied, and from a supplication that is not answered).
Narrated by Muslim
One of the supplications of the Prophet (may Allah's peace and blessings be upon him) was: "O Allah, I seek refuge with You" and turn to You alone "from inability", meaning the inability to act effectively, "indolence", meaning the lack of will to act. The incapable cannot act, and the lazy does not want to. "Cowardice", which is refraining from doing what ought to be done, "miserliness", which is withholding what must be given, "decrepitude", which leads to the weakening of the body, "and torment of the grave", and from the causes that lead to it. "O Allah, grant me the sense of piety” and guide my soul to obey You and avoid disobedience, "and purify my soul" and cleanse it from vices and lowly traits. "You are the best to purify it" and no one can purify it except You. "You are its Protector", its helper, caretaker, "and its "Guardian", the One Who manages its affairs, its Lord, Owner, and Bestower of blessings. "O Allah, I seek refuge with You from knowledge that is not beneficial," such as astrology, sorcery, magic, or any knowledge that brings no benefit in the Hereafter, or knowledge that is not acted upon. "From a heart that does not fear" You, that neither submits nor finds peace and stillness in Your remembrance. "From a soul that is not satisfied", always greedy and discontent with what Allah has lawfully provided. "And from a supplication" that is rejected and "not answered".
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) used to say: "O Allah, I seek refuge in You from hunger, for it is an evil bed-fellow, and I seek refuge in You from treachery, for it is an evil hidden trait."
Narrated by Ibn Majah - An-Nasaa’i - Narrated by Abu Daoud
The Prophet (may Allah's peace and blessings be upon him) sought refuge with Allah from hunger, which is indeed an evil companion because it prevents one's heart and body from feeling comfortable. He also sought refuge from betraying the trust of people and the trust of Allah, for, indeed, it is an evil trait that is hidden in a person's heart.
‘Ali (may Allah be pleased with him) reported that a Mukātab (a slave who buys himself from his owner) came to him and said: Indeed, I have been unable to fulfill my Mukātabah (manumission) contract, so help me. He said: Shall I not teach you words that the Messenger of Allah (may Allah's peace and blessings be upon him) taught me? If you were burdened with a debt like the mountain of Sīr, Allah would pay it off on your behalf. He said: "Say: Allāhumma ikfini bihalālika ‘an harāmik waghnini bifadlika ‘amman siwāk (O Allah, suffice me with what You have made lawful against what You have made unlawful, and make me with Your bounty in no need of anyone besides You).".
Narrated by At-Tirmidhi
A man who was a slave came to the Commander of the Believers, ‘Ali ibn Abi Tālib (may Allah be pleased with him). He had entered into a contract with his master to buy himself and become free but did not have the money to fulfill the agreement. He said: Indeed, I have been unable to pay off what I owe, so help me settle it—either with money or by teaching and instruction. The Commander of the Believers said to him: Shall I not teach you words that the Messenger of Allah (may Allah's peace and blessings be upon him) taught me? Even if you had a debt as great as a mountain called Sīr, which belonged to the Tribe of Tayyi’, it would be repaid by Allah on your behalf, freeing you from its humiliation. He said: Say: (O Allah, suffice me), turn me away, and keep me distant (with what You have made lawful) so that I am content with it (against) falling into (what You have made unlawful). (And make me) and provide for me (with Your bounty) and generosity (in no need of anyone besides You) from among Your creation.
Anas ibn Mālik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to say: "O Allah, I seek refuge with You from incapacity, laziness, cowardice, senility, and miserliness. And I seek refuge with You from the torment of the grave. And I seek refuge with You from the trials of life and death." Another narration adds: "... and from the burden of heavy debt and the tyranny of men."
Narrated by Bukhari - Narrated by Bukhari & Muslim
This Hadīth is one of the comprehensively precise statements of the Prophet (may Allah's peace and blessings be upon him) as he sought refuge with Allah from a number of evils and obstacles that interrupt the servant's advance along the path to Allah. The Prophet (may Allah's peace and blessings be upon him) sought refuge from "incapacity and laziness" which are both hindrances to movement. Failing to perform an act may be caused by the person's lack of resolve or willingness to do the act; in other words, laziness. A lazy person is someone with the least resolve and desire to do something. However, in some cases the reason for not doing an act is that the person lacks the ability to do it, and this is what is meant by incapacity. "Cowardice and miserliness": these two characteristics prevent a person from performing his duties as well as doing righteous deeds. Cowardice weakens the heart, thus, the person does not enjoin what is good nor forbid what is evil because of the weakness of his heart and his attachment to people, apart from the Lord of the people. A coward person acts only according to people's desires and orders. He devotes his servitude to people rather than to Allah, the Almighty. Miserliness encourages people to withhold their wealth and refrain from spending it. So, a miserly person does not fulfill the right of Allah by paying the obligatory Zakah, nor does he give the people their rights that they have over him regarding his wealth. A miserly person is disliked by the people and by Allah. "Senility" means that a person reaches the most decrepit age, at which he starts to lose many of his senses and his body becomes weak. Therefore, he is unable to worship Allah the way he used to, and cannot bring benefit to his family. Then the Prophet (may Allah's peace and blessings be upon him) sought refuge from the punishment of the grave, which is true, and because it is true, he legislated for us seeking refuge from the punishment of the grave in every prayer (before Taslīm). Finally, the Prophet (may Allah's peace and blessings be upon him) sought refuge from the trials of life and death to include both worlds; the worldly life as well as the Hereafter. The trials of this life are its calamities and afflictions. The trials of the Hereafter include worrying about having a bad end of life and an evil destination, as well as the trial of being questioned by the two angels in the grave, and others. In another narration, the Prophet (may Allah's peace and blessings be upon him) said: "... and from the burden of heavy debt and the tyranny of men": both of them are forms of defeat and subjugation. Heavy debt is a stressful situation to the indebted person wherein he finds himself helpless. It is thus a from of defeat for the man, but for a rightful reason. "The tyranny of men" means their oppression and overpowering, which is also a form of defeat but without a rightful reason.
‘Abdullāh ibn Sarjis (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) traveled, he would seek refuge [in Allah] from the hardships of the journey, from having a change of heart, adverse conditions replacing good ones, the prayer of an oppressed person, and from seeing a misfortune occurring to his family and wealth.
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) used to seek refuge in Allah from the hardships of travel or that he would return from a journey sad due to a calamity that had befallen his family or wealth. He would likewise seek refuge in Allah from adverse conditions and would pray that Allah would save him from the supplications of the oppressed.
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) mounted his camel while setting out on a journey, he would say Takbīr three times and then say: "Glory be to the One who subdued this (ride) for us and we were not ourselves powerful enough to use it as a ride, and to our Lord we shall, indeed, return. O Allah, we ask You during this journey of ours for righteousness, piety, and such deeds that are pleasing to You. O Allah, make easy for us this journey of ours and make the distance short for us. O Allah, You are the Companion during the journey and the Guardian of the family and the property in our absence. O Allah, I seek refuge in You from the hardships of traveling, unhappiness connected with ghastly scenes, and the evil turns in property and family." On returning, he would recite this supplication, while adding these words: "We are those who return; those who repent; those who worship; and those who praise our Lord." In another narration: “Whenever the Prophet (may Allah's peace and blessings be upon him) returned from Hajj or ‘Umrah and ascended a height or hill, he would say Takbīr three times and say: there is no god but Allah, who has no partner; to Him belongs the sovereignty and due to Him is all praise; and He is omnipotent over all things. We are those who return; those who repent; those who worship; those who prostrate; and those who praise our Lord. Allah has fulfilled His promise, granted His slave victory, and vanquished the confederates alone." In a different wording: “Whenever he returned from battles, Hajj or ‘Umrah.”
Narrated by Muslim
Ibn ‘Umar (may Allah be pleased with him) informs us in this Hadīth that whenever the Prophet (may Allah's peace and blessings be upon him) prepared to travel and mounted his ride, he would proclaim the greatness of Allah and say this supplication, which involves a number of sublime meanings, one of which is declaring Allah, the Almighty, far exalted above any need or deficiency. It also expresses a person's appreciation for the favors of Allah. Moreover, the Hadīth asserts one's complete lack of might and power, and his admission that he will return to Allah, the Almighty. Then, it comprises invocation to Allah to bestow His favors and grace and to endow the supplicant with piety and guide him to those deeds that please Him and that He accepts. Also in the Hadīth, the supplicant relies on Allah, the Almighty, and leaves all affairs to Him. Allah, the Almighty, is also implored to preserve the supplicant and his relatives and to ease the hardship of traveling and provide refuge from its evil and harm, like returning and seeing anything unpleasant in his family, property, or children. In the other narration, Ibn ‘Umar (may Allah be pleased with him) relates that whenever the Prophet (may Allah's peace and blessings be upon him) returned from a trip, he would say the above-mentioned supplication and make this addition: We are those who return; those who repent; those who worship; and those who praise our Lord – grateful to Him for our safe return. Whenever the Prophet (may Allah's peace and blessings be upon him) stood on a high place, he would proclaim the greatness of Allah – thus standing humble before His majesty and power – and say: “there is no god but Allah, Who has no partner”, acknowledging the uniqueness and Oneness of Allah in His divinity, lordship, and names and attributes, and that He supports His close servants and allies and makes them victorious.
