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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‘Ali (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "There are three (people) whose actions are not recorded by the Pen: a sleeping person till he awakes, a boy till he reaches puberty, and a person with an unsound mind till he regains his sanity."
Narrated by Abu Daoud & At-Termedhy & Ahmad & Ibn Majah & An-Nasa'i in Major Sunan
The Prophet (may Allah's peace and blessings be upon him) informed that accountability is binding on all the children of Adam except for these three: A child till he grows up and reaches puberty. An insane and crazy person till his mind is restored. A sleeping person till he wakes up. Accountability has been lifted from them, and their sinful actions are not recorded against them. However, goodness is recorded for a young boy, but not for the insane or sleeping person, because they are in the category of those who are not capable of valid worship due to the loss of consciousness.
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: While the people were performing the Fajr prayer in Qubā' Mosque, someone came saying: "Tonight, (a portion of the) Qur'an was revealed to the Prophet (may Allah's peace and blessings be upon him), and he was ordered to face the Qiblah, so face it." Their faces were turned toward the Levant, so they turned towards the Ka‘bah.
Narrated by Bukhari & Muslim
One of the Companions went out to Qubā' Mosque in the outskirts of Madīnah, and he found that the people there had not received the news of the abrogation of the prayer direction, and were still praying toward the first Qiblah. So, he informed them that the prayer direction was changed toward the Ka‘bah, and that Qur'anic verses relating to that matter had been revealed to the Prophet (may Allah's peace and blessings be upon him), alluding to the verse where Allah, the Exalted, says: {We have certainly seen the turning of your face toward the heaven, and We will surely turn you to a Qiblah with which you will be pleased. So turn your face toward the Sacred Mosque. And wherever you [believers] are, turn your faces toward it [in prayer]. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do} [Al-Baqarah: 144]. He also informed them that the Prophet (may Allah's peace and blessings be upon him) was then facing the direction of the Ka‘bah. Thanks to their quick and sound understanding, they turned from the direction of Bayt al-Maqdis in Jerusalem – their first Qiblah – to their second Qiblah, which was the honorable Ka‘bah.
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered the House along with Usāma ibn Zayd, Bilāl, and ‘Uthmān ibn Talha. They closed the door from within, and, as they opened it, I was the first to get into it and meet Bilāl. I asked him: “Has the Messenger of Allah prayed in it?” He said: “Yes, he prayed between the two Yemeni Pillars.”
Narrated by Bukhari & Muslim
When Allah, Blessed and Exalted, enabled His Prophet to conquer Makkah and purify His Sacred House from idols, statues, and images, the Prophet (may Allah's peace and blessings be upon him) entered the Honorable Ka‘bah, with two of his servants, Bilāl and Usāma, and the Ka‘bah’s caretaker ‘Uthmān ibn Talha (may Allah be pleased with all of them) and closed the door of the Ka‘bah upon themselves, so that the people would not gather in large numbers when the Prophet went in it, in order to see how he worships Allah, thus they would distract him from the very purpose for which he came to this place; that is to communicate privately with his Lord and thank Him for His favors. When they stayed for long, they opened the door. ‘Abdullāh ibn ‘Umar was keen to follow the footsteps of the Prophet and adhere to his Sunnah. Therefore, he was the first to enter when the door was opened, and he asked Bilāl if the Prophet (may Allah's peace and blessings be upon him) had prayed inside the Ka‘bah and the latter replied in the affirmative, adding that the Prophet (may Allah's peace and blessings be upon him) offered prayer between the two Yemeni Pillars. The honorable Ka‘bah had six pillars at the time. The Prophet (may Allah's peace and blessings be upon him) stood with three of the pillars behind him, two of them on his right side, and one on his left. The wall was three cubits away from him. He offered two Rak‘ahs and made supplication in all four corners of the Ka‘bah.
Jābir ibn ‘Abdullāh al-Ansāri (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to offer the Zhuhr prayer at the time of intense heat, and the ‘Asr prayer at the time when the sun was clear, and the Maghrib prayer when its time was due, and as for the ‘Ishā' prayer, he would sometimes hasten to offer it when he saw them already gathered, and at other times he would delay it when they had not gathered yet. As for the Fajr prayer, the Prophet (may Allah's peace and blessings be upon him) used to offer it at the time when darkness at the end of the night mixed with the faint light of the morning.
Narrated by Bukhari & Muslim
This Hadīth clarifies the best time to offer the five daily prayers. The Zhuhr prayer: when the sun passes its zenith; this is the beginning of its time. However, if it is too hot in a way that affects the people praying, then it is better to delay the prayer until the temperature is not as severely hot, as proven by other evidence. The ‘Asr prayer: when the sun is still white and clear, when the shadow of everything is equal to it, after the shadow of the zenith. The Maghrib prayer: when the sun sets. The ‘Ishā' prayer: It depends on people. If they attend the congregational prayer at the beginning of its time, when the afterglow disappears, then they should pray. If they do not show up, then they should delay it to the time close to the first half of the night, which is the best time to offer it, as long as there is no hardship involved. As for the Fajr prayer: its time is when light starts to mix with darkness.
‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to offer the Fajr prayer while some women from among the believers, wrapped in their garments, would attend the prayer with him. Then they would return to their homes, and no one would recognize them because of the darkness.
Narrated by Bukhari & Muslim
‘Ā’ishah (may Allah be pleased with her) mentions that the female Companions used to cover themselves with their garments and attend the Fajr prayer with the Prophet (may Allah's peace and blessings be upon him). They would then return to their homes after the prayer at the time when the darkness of the night mixed with the faint light of the morning, and the one looking at them would not recognize them because of the remaining darkness.
‘Ā’ishah (may Allah be pleased with her) reported: I used to sleep in front of the Messenger of Allah (may Allah's peace and blessings be upon him) with my legs in his prayer direction. When he wanted to prostrate, he would prod me so that I withdraw my feet, and when he stood up, I would stretch them. In those days, houses had no lamps.
Narrated by Bukhari & Muslim
‘Ā’ishah (may Allah be pleased with her) said that she used to sleep in front of the Prophet (may Allah's peace and blessings be upon him) when he was praying at night. Due to the narrowness of their home, she would stretch her legs between him and his place of prostration. As long as the Prophet stood praying, ‘Ā'ishah would stretch her feet. When he wanted to prostrate, he would prod her to withdraw her feet. If she had been able to see him sitting down to prostrate, she would have withdrawn her feet by herself, and there would have been no need for poking. However, there were no lights at their home at that time, thus she was not able to see the Prophet and save him the trouble of having to prod her.
‘Abdullāh ibn ‘Amr (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The time for the Zhuhr prayer starts when the sun has passed its zenith and a man's shadow is equal in length to his height, until the time for the ‘Asr prayer comes. The time for the ‘Asr lasts until the sun turns yellow. The time for the Maghrib prayer lasts so long as the dusk is not gone. The time for the ‘Ishā' prayer lasts until midnight. The time for the Fajr prayer lasts from the break of dawn so long as the sun has not risen. When the sun rises, stop praying, for it rises between two horns of a devil."
Narrated by Muslim
This Hadīth tells us about the prayer times: First: The time for the Zhuhr prayer starts when the sun passes the highest part of the sky and starts to descend towards the west. That is when we can see the shadow of a straight object increase and fall towards the east, and one's shadow becomes almost equal in length to his height until the time for the ‘Asr prayer comes. Second: The time for the ‘Asr starts from the point when one's shadow is equal to his height in length and lasts until the sun turns yellow. This indicates the preferred time for offering the ‘Asr. However, the Prophet (may Allah's peace and blessings be upon him) said: "Whoever prays one Rak‘ah of the ‘Asr before the sun sets has prayed it in time.'' [Al-Bukhāri and Muslim] Also: "The time for the ‘Asr lasts until the sun sets." A narration of Muslim reads: "...until the sun turns yellow and its first horn has fallen." Third: The time for the Maghrib lasts so long as the dusk has not gone. Dusk is the soft glowing light from the sky when the sun is below the horizon. So if the twilight has partially gone, then the ‘Ishā' time has not yet come. Similarly, if the sun has set partially, then the Maghrib time has not yet come. Fourth: The time for the ‘Ishā' starts when the twilight has completely faded until midnight, which is the preferred time for offering the ‘Ishā'. However, the time of necessity extends until pre-dawn. Fifth: The time for the Fajr starts from pre-dawn (true dawn) and lasts so long as the sun has not yet started to rise. When the sun starts to rise, one must not pray, because it rises between the two horns of the devil. The devil waits for the time when the sun starts to rise and stands up to be facing those who prostrate for the sun. Their prostration for the sun turns into worship of the devil. Hence, the Prophet (may Allah's peace and blessings be upon him) prohibited the Muslims to pray at that time to differentiate between those who worship Allah and those who worship the devil.
Rāfi‘ ibn Khadīj al-Anṣāri al-Awsi (may Allah be pleased with him) reported: We used to pray the Maghrib prayer with the Prophet (may Allah's peace and blessings be upon him) and when one of us left he could still see where his arrow landed.
Narrated by Bukhari & Muslim
This Hadīth clarifies that the Prophet (may Allah's peace and blessings be upon him) would often perform the Maghrib prayer at the beginning of its time period and clarifies that this is a part of the Sunnah. Evidence for this is that they would finish the prayer while there was still light enough for them to see where the arrows that they had shot landed.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger (may Allah's peace and blessings be upon him) said: "Whoever catches one Rak‘ah before sunrise, he has caught the Fajr prayer, and whoever catches one Rak‘ah of the ‘Asr prayer before sunset, he has caught the ‘Asr prayer."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) informs his nation about the final time of the Fajr and the ‘Asr prayers. He stated that whoever catches one Rak‘ah, meaning: he prays one Rak‘ah and raises up from the Rukū‘ in the Fajr prayer before the sun rises, then he has performed the morning prayer in its due time. Similarly, whoever catches one Rak‘ah of the ‘Asr prayer before the sun sets, then he has performed the ‘Asr prayer at its due time, because one Rak‘ah of the prayer has been performed within the prescribed time.
