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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‘Abdullāh ibn ‘Amr ibn al-‘ās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "He does not belong to us who does not show mercy to our young and honor our old."
Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
A Muslim is not compliant with the Sunnah of the Prophet (may Allah's peace and blessings be upon him) if he is not merciful to the younger members of the community by treating them with compassion and jolliness. The same is true if he does not treat the older members of the community with due respect and veneration. The expression "he does not belong to us" is intended as a warning and threat, not that such conduct actually takes the person out of the fold of Islam.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "A man set out to visit a brother (in faith) in another town, so Allah sent an angel to wait for him on his way. When he met the angel, the latter said: 'Where are you going?' He said: 'I am going to visit my brother in this town.' The angel said: 'Are you returning a favor?' He said: 'No, only that I love him for the sake of Allah, the Exalted.' Thereupon the angel said: 'I am a messenger from Allah to you to tell you that Allah loves you as you love him for His sake.'"
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) recounts that a man from the past nations set out to visit a brother in faith in another town. Allah, the Exalted, sent an angel to watch over him and protect him on the way. The angel asked him where he was going. The man said that he was going to visit a brother in religion in that town. So the angel asked if that was his slave, son, dependent, or someone whom he benefits from or whom he owes a favor. The man replied in the negative, saying that he only loved that person for the sake of Allah and wished to gain the pleasure of Allah by visiting him. Thereupon, the angel told him that he was a messenger from Allah to tell him that Allah loves him just as he loves his brother for the sake of Allah.
Abu Hurayra (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "The needy is not the one who can be turned away with a date-fruit or two, or a morsel or two. But, the needy is the one who abstains from begging."
Narrated by Bukhari & Muslim
This Hadīth clarifies the true meaning of poverty and informs that a praiseworthy needy who deserves charity more, is the one who abstains from begging. The Prophet (may Allah's peace and blessings be upon him) did not consider the one who goes around and begs a real needy, because he takes what suffices him and may receive Zakah, ending his poverty. However, the need of someone who does not beg continues because he does not receive things through begging and asking people.
Ibn ‘Abbās and ‘Imrān ibn al-Husayn (may Allah be pleased with both of them) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I looked into Paradise and found that the majority of its people are the poor, and I looked into the Fire and found that the majority of its people are women.”
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) relates that he had a look into Paradise and found that the majority of its people are the poor, because they do not have the means to commit transgression, so they are submissive and humble. One thoughtful and deep look into the verses of the Qur'an would reveal that those who deny the messengers are the prestigious and wealthy people, as opposed to the weak who follow the messengers, and hence they constituted the majority of the people of Paradise. The Hadīth by no means implies that each single poor individual is better than each single wealthy person. It rather denotes that the poor, in general, are more in Paradise than the wealthy. It is not poverty that caused them to enter Paradise, despite the fact that it made their reckoning easier. Instead, it was their righteousness along with poverty. The poor is not at all better than the wealthy if he is not righteous in the first place. Furthermore, the Prophet (may Allah's peace and blessings be upon him) relates that he also saw Hellfire and found that the majority of its inhabitants are women, because they have some bad habits that dominate their demeanor like being ungrateful to their husbands besides the fact that they curse a lot. Therefore, it is imperative that they preserve their religion to be saved from Hellfire.
Abu Mūsa (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The guidance and knowledge with which Allah has sent me are like abundant rain that fell on some ground. A part of it was good, absorbing the water, so it brought forth abundant herbage and pasture; and there were some bare patches in it that retained the water by which Allah gave benefit to people who drank, watered, and grew plants. But some of it fell on another flat portion that could not retain the water or produce herbage. That is like the one who becomes versed in Allah's religion and receives benefit from the message entrusted to me by Allah, so he knows for himself and teaches others; and it is like the one who does not show regard to that and does not accept Allah's guidance with which I have been sent."
Agreed upon
The Prophet (may Allah's peace and blessings be upon him), expressing amazement, likened the one who benefits from what he brought—of guidance and the path that leads to the ultimate goal—and from religious knowledge to a land upon which abundant rain falls. This land, in turn, is of three types: The first type: a pure and fertile land that absorbs the rainwater, causing abundant vegetation—both fresh and dry—to grow, from which people benefit. The second type: land that holds water but does not grow vegetation. It retains the water, allowing people to benefit from it—drinking from it, watering their animals, and irrigating their crops. And the third type: a flat, smooth land that neither retains water nor grows any vegetation. It neither benefits itself from the rainwater, nor does it benefit others. Likewise are those who hear what the Prophet (may Allah's peace and blessings be upon him) was sent with—of knowledge and guidance. The first type: the scholar who understands the religion of Allah, acts upon his knowledge, and teaches it to others. He is like the fertile land that absorbs the water, benefiting itself and causing the growth of the plantation, and thereby benefiting others. The second type: the one who memorizes and preserves knowledge but does not have a deep understanding or the ability to derive rulings. He collects knowledge and spends his time doing so, but he either does not act upon its supererogatory aspects or does not comprehend what he has gathered. He is like a tool for others— benefiting them—and is similar to land that holds water, from which people benefit. The third type: the one who hears knowledge but neither preserves it, nor acts upon it, nor conveys it to others. He is like a barren or smooth land that has no vegetation, neither absorbing water nor allowing others to benefit from it.
Abu ’Umāmah al-Bāhili (may Allah be pleased with him) reported: Two men were mentioned to the Messenger of Allah (may Allah's peace and blessings be upon him): one of them was a devout worshipper and the other a scholar. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The superiority of the scholar over the worshiper is like my superiority over the lowest among you." Then, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, Allah, His angels, the inhabitants of the heavens and the earth, even the ant in its hole, and even the fish, invoke blessings upon one who teaches people goodness."
Narrated by At-Tirmidhi
Two men were mentioned to the Messenger of Allah (may Allah's peace and blessings be upon him): one of them a devout worshipper and the other a scholar, and he was asked which of them is better? He (may Allah's peace and blessings be upon him) said: The superiority of the scholar who possesses religious knowledge, acts upon it, and teaches it, over the devout worshipper who is devoted to worship while only knowing what is obligatory for him of knowledge, is like his superiority and honor (may Allah's peace and blessings be upon him) over the least of his Companions. Then the Prophet (may Allah's peace and blessings be upon him) explained the reason for this superiority: that Allah Almighty, those who bear the Throne from His angels, the inhabitants of the heavens from among all the angels, and the inhabitants of the earth from among humans, jinn, and all animals, even the ant in its hole deep in the earth, and the fish in the sea—thus including the creatures of both land and sea—all of them supplicate for good for the one who teaches people the religious knowledge that leads to their salvation and success.
Abu Ad-Dardā’ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever follows a path in pursuit of knowledge, Allah will facilitate for him a path to Paradise. Indeed, the angels lower their wings for the seeker of knowledge, out of pleasure at what he does. Verily, the inhabitants of the heavens and the earth, even the fish in the water, ask forgiveness from Allah for the knowledgeable. The superiority of a scholar over a devout worshiper is like the superiority of the moon over the rest of the stars. Indeed, the scholars are the inheritors of the prophets, who bequeath neither dinar nor dirham, only knowledge. So whoever acquires it has actually taken abundant wealth."
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi
The Hadīth sheds light on some merits of the pursuit of knowledge, as follows: 1. If a person treads a path in pursuit of knowledge or even if he seeks knowledge while at home, Allah, the Almighty, will reward him by facilitating a path leading him to Paradise. The pursuit of knowledge includes a tangible path, where a man actually walks (to gain knowledge), and an intangible one, like attending the classes of scholars and reading books. Thus, he is considered to be following a path of knowledge, even though he is actually sitting. 2. The inhabitants of the heavens and the earth, even the fish and animals, invoke the forgiveness of Allah, the Almighty, for the scholars. 3. The angels, honored by Allah, the Almighty, lay down their wings for the seeker of knowledge out of pleasure at what he does and in humility and reverence towards knowledge and the knowledgeable. 4. The scholars are the inheritors of the prophets. They take knowledge, application, the call to Allah, the Almighty, and guiding people to His religion from them. 5. The superiority of a scholar over a devout worshiper is like the superiority of the moon over the rest of the stars. Indeed, the light and virtue of worship are limited to the worshiper; it does not reach others, just like the light of the stars. By contrast, the light and virtue of knowledge transcend the scholar and reach others, enlightening them. The Prophet (may Allah's peace and blessings be upon him) highlighted that the prophets did not bequeath worldly fortunes, but the best legacy they leave behind is knowledge. Whoever acquires it has indeed taken a great fortune. In fact, this is the true beneficial inheritance. Let no one think that a scholar does not engage in worship or that a worshiper lacks knowledge. But, the knowledge of the former prevails over his deeds, whereas the deeds of the latter override his knowledge. Hence, the scholars are considered as the inheritors of the prophets, who gained both merits – knowledge and action – and were marked by perfection and the pursuit of improvement. This is the course to be taken by those who truly know their Lord and walk in the path leading to Him.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "People are precious metals, like the metals gold and silver. The best of them in the pre-Islamic period are the best of them in Islam, if they understand. Souls are conscripted soldiers, whichever of them come together, they unite and whichever of them disregard each other, they diverge." Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: ''You find people like metal; the best of them in the pre-Islamic era are the best of them in Islam, if they understand. And you find the best of people in this matter are those who detest it most. And you find the most evil of people are the two-faced; the ones who come to these with one face and to those with another.''
Al-Bukhari and Muslim with its two versions
The Messenger of Allah (may Allah's peace and blessings be upon him) likened people to metal, thereby indicating many things. He implied that people are different in character, morals, and mental qualities. This is understood from his reference to the differences between metals. He also indicates that people are different in accepting reform. Some of them are easy, some need patience, and some are impervious to it. Furthermore, the reference to metal shows that people are different in respect to being noble and ignoble, just as metals differ in quality. Some are expensive like gold and silver; others are cheap like iron and tin. Likewise, the reference to metal indicates endurance. The metals of the Arabs are their origin and lineage. The Prophet (may Allah's peace and blessings be upon him) says: “The best of them in the pre-Islamic period are the best of them in Islam, if they understand.'' This means that the noblest of people, in terms of their origin, lineage, and essence were the best in the pre-Islamic period, as long as they understood. For example, the Banu Hāshim were the best of the Quraysh before Islam, as far as their origins and lineage were concerned, and this is stated in an authentic Hadīth. The same Banu Hāshim were the best in Islam if they learned and understood the religion of Allah. If they did not do so, even though they had the best Arabic backgrounds, they were not the noblest in the sight of Allah nor were they the best of humans. This is proof that a person's lineage is a source of honor for him, as long as he understands the religion. There is no doubt that lineage has an effective role here; therefore, the Banu Hāshim were the best and the noblest of people. Consequently, the Messenger of Allah (may Allah's peace and blessings be upon him) was the noblest of all human beings: {Allah is most knowing of where [i.e., with whom] He places His message} [Sūrat al-An‘ām: 124]. If this tribe had not been the noblest of all humans, the Prophet (may Allah's peace and blessings be upon him) would not have been sent from them. The first Hadīth concludes with the Prophet's saying: “Souls are conscripted soldiers, whichever of them come together, they unite and whichever of them disregard each other, they diverge.'' This could be referring to the concept of uniting in good and evil, as a good person inclines to his like and an evil person inclines to his equivalent. Therefore, souls unite in response to their innate motives, good or evil. If they unite, they recognize each other, if they diverge, they overlook each other. This could also be a reference to the beginning of creation in the unseen world. It is reported that the souls were created before the bodies, so they would meet and unite. When the souls reside in their bodies, they recognize each other because of their primordial uniting. So their uniting and divergence is attuned to this primeval correspondence and, as such, the good ones incline to the good ones and the evil ones to the evil ones. Ibn ‘Abd As-Salām says: ''The recognition and denial here mean uniting and diverging on attributes. For if a person has different attributes to you, you disavow him. In regard to the unknown, one denies it, due to lack of knowledge. So the simile is used metaphorically to indicate the unknown as deniable and the concordant as recognized.'' The second Hadīth concludes with the Prophet's saying: “And you find the best of people in this matter are those who detest it most. And you find the most evil of people are the two-faced; the ones who come to these with one face and to those with another.'' Here, the best people in dealing with rulings are those who are not eager for leadership. Therefore, if they are in a position of authority, they will be guided, as opposed to those who long for it. Finally, the most evil of people are those who are two-faced. They approach some people with one face and others with another, as the hypocrites do: {And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord?" Then will you not reason?} [Sūrat al-Baqarah: 67] Unfortunately, this is a rampant attitude; it is a type of hypocrisy. A two-faced person would flatter you with praise and might even exaggerate, but behind your back he insults, defames, and slanders you. This is a major sin that is typical of the most evil of people.
Usayr ibn ‘Amr (another said Ibn Jābir) reported: Whenever reinforcements from the people of Yemen came to ‘Umar ibn al-Khattāb (may Allah be pleased with him) he would ask them: "Is Uways ibn ‘Āmir amongst you?" This continued till he met Uways (may Allah be pleased with him) and said to him: "Are you Uways ibn ‘Āmir?" He said: ‘Yes.’ ‘Umar asked: "Are you from the Qarn branch of the tribe of Murād?" He said: ‘Yes.’ He further asked: "Did you suffer from leprosy and then you were cured but for the spot of a dirham?" He said: ‘Yes.’ Then, he asked: "Is your mother still alive?" He said: ‘Yes.’ ‘Umar said: "I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: 'There would come to you Uways ibn ‘Āmir with reinforcements from the people of Yemen. He would be from Qarn, of Murād. He had been suffering from leprosy from which he was cured but for the spot of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah, Allah would fulfill his oath. If it is possible for you, ask him to ask forgiveness for you.' So, ask forgiveness for me." He asked forgiveness for him. ‘Umar asked: "Where do you intend to go?" He said: "To Kufah." He said: "Shall I write a letter for you to its governor." Uways said: "It is dearer to me to live amongst the poor people." The following year, a person from among the elite (of Kufah) performed Hajj and met ‘Umar, who asked him about Uways. The man replied: "I left him in an old house and with little means of sustenance." Thereupon, ‘Umar said: "I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: 'There would come to you Uways ibn ‘Āmir with reinforcements from the people of Yemen. He would be from Qarn, of Murād. He had been suffering from leprosy from which he was cured but for the spot of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah, Allah would fulfill his oath. If it is possible for you, ask him to ask forgiveness for you.'" So, the man went to Uways and asked him to ask forgiveness for him. Uways said to him: "You have just returned from a blessed journey; so, it is you who should ask forgiveness for me." Then, he asked: "Did you meet ‘Umar?" The man said: ‘Yes.’ Uways asked forgiveness for him. Hence, the people recognized the status of Uways, and so he quickly went away from that place. In another narration also reported by Usayr ibn Jābir: "A delegation from Kufah came to ‘Umar (may Allah be pleased with him). Among them was a man who used to mock Uways. ‘Umar asked: 'Is there anyone among you who is from Qarn?' This man stepped forward. Then, ‘Umar said: "The Messenger of Allah (may Allah’s peace and blessings be upon him) said: 'A man will come to you from Yemen named Uways. He will be leaving in Yemen none but his mother. He was suffering from leucoderma and supplicated Allah, the Exalted, Who cured him from it except for a space the size of a dinar or dirham. Whoever of you meets him should ask him to ask forgiveness for you.'" Another narration reported by him reads: "‘Umar (may Allah be pleased with him) said: 'I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: 'The best one among the Tābi‘is is a man called Uways. He has a mother and was suffering from leucoderma. So, ask him to ask forgiveness for you.'"
Narrated by Muslim
Whenever the groups of fighters from the people of Yemen came to ‘Umar ibn al-Khattāb as reinforcements to the Muslim armies in their battles, he would ask them: “Is there amongst you Uways ibn ‘Āmir.” He continued to do so till Uways (may Allah have mercy upon him) came to him. ‘Umar asked him: “Are you Uways ibn ‘Āmir?” He replied in the affirmative. ‘Umar further asked: “Are you from Qarn, of the Murād tribe?” Uways said: 'Yes.' ‘Umar asked: “Did you suffer from leprosy and were cured from it except for the spot of a dirham?” He replied in the affirmative. ‘Umar asked: “Is your mother still alive?” Uways replied: 'Yes.' Thereupon, ‘Umar said: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: ‘There would come to you Uways ibn ‘Āmir along with the groups of fighters from the people of Yemen, from the Qarn branch of the Murād tribe. He was suffering from leprosy and Allah cured him except for the size of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah that something should happen, Allah would fulfill his oath and make this thing happen. If it is possible for you, O ‘Umar, to make him ask forgiveness for you, do so.’” This should not, however, be understood to denote the superiority of Uways over ‘Umar, or that ‘Umar’s sins were not forgiven. Rather, there is a consensus that ‘Umar was superior to Uways, for the former is a Companion and the latter is a Tābi‘i. However, the Hadīth informs that Uways was a person whose supplication was readily answered by Allah, the Exalted, and that ‘Umar was instructed to seek more good and benefit from the supplication of those to whom it is hoped Allah will respond. This is similar to the Prophet’s command to us to supplicate for him, invoke the blessings of Allah upon him, and ask Allah to grant him the rank of Al-Wasīlah, even though the Prophet is the best among all the children of Adam. Then, ‘Umar asked him to seek forgiveness for him, which Uways did. After that, ‘Umar asked: “Where will you go?” Uways replied: “Kufa.” ‘Umar said: “Shall I write a letter for you to its governor ordering him to give you money from the Muslim treasury that will be sufficient for you?” Thereupon, Uways said: “It is dearer to me to be one of the ordinary and poor people.” The following year, a man from the elite people of Kufa made the journey of Hajj and met ‘Umar, who asked him about Uways. The man replied: “I left him living in a modest house and having little furniture.” Upon that, ‘Umar said: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: ‘There would come to you Uways ibn ‘Āmir along with the groups of fighters from the people of Yemen, from the Qarn branch of the Murād tribe. He was suffering from leprosy and Allah cured him except for the size of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah that something should happen, Allah would fulfill his oath and make this thing happen. If it is possible for you, O ‘Umar, to make him ask forgiveness for you, do so.’” This man went to Uways and said to him: “Ask forgiveness for me.” Uways said: “You have just returned back from a blessed journey. So, you ask forgiveness for me.” Then, Uways thought he might have met ‘Umar. So, he asked him: “Did you meet ‘Umar?” The man replied in the affirmative. Uways asked forgiveness for him. Consequently, people recognized his merit and took an interest in him. Therefore, he left Kufa and went to another place where no one knew him.
