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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Anas (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) came one day into the mosque and saw a rope stretched between two poles. He inquired: "What is this rope for?" He was told: "This is Zaynab's rope. When she feels tired (in voluntary prayer), she holds on to it for support." The Prophet (may Allah's peace and blessings be upon him) said: "Untie it. You should pray as long as you have the energy to do so. If you feel tired, then lie down."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) entered the mosque and saw a rope tied between two poles. He was surprised at that and asked why the rope was tied like that. The Companions (may Allah be pleased with him) answered that the rope belonged to Zaynab bint Jahsh (may Allah be pleased with her). She would pray lengthy voluntary prayers, and when she felt tired, she would continue to pray while holding on to the rope. He ordered them to remove the rope and instructed them to be moderate in worship without going to extremes and overburdening themselves so that they perform worship with energy and vitality.
‘Ā'ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) came in while a woman was sitting with her. He said: "Who is she?" ‘Ā'ishah replied: "She is so-and-so," and told him about her (excessive) praying. He said disapprovingly: "Do (good) deeds according to your capacity, for by Allah, Allah never grows weary (of giving rewards) unless you grow weary (of doing good deeds), and the best deed in His sight is that which is done regularly.”
Narrated by Bukhari & Muslim
A woman came to visit ‘Ā'ishah (may Allah be pleased with her) and mentioned to ‘Ā'ishah her abundant worship and prayer, so ‘Ā'ishah mentioned that to the Prophet (may Allah's peace and blessings be upon him). He expressed disapproval and forbade her from going to extremes in performing acts of worship, and instructed her not to overburden herself with things she could not handle. Then he informed her that Allah does not become tired of rewarding good deeds until one becomes tired of excessive worship and thus abandons it. One should thus only do what he will be able to continue doing regularly to continue receiving the reward of Allah for it.
Anas (may Allah be pleased with him) reported: Whenever we stopped somewhere (during a journey) for rest, we would not offer (voluntary) prayer until we have unloaded the luggage from the mounts' backs.
Narrated by Abu Daoud
Meaning of the Hadīth: Despite our eagerness to perform the prayer, we would not pray until after we have unloaded our luggage from the backs of the camels to let them rest.
Umm ‘Atiyyah reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) ordered us to bring out the young girls and the girls who stay home on the two Eid days, and ordered the menstruating women to distance themselves from the praying area of the Muslims. In another version of the Hadīth: “We have been ordered to come out on the Day of Eid, even bring out the virgin girls from their houses and the menstruating women; so they would say Takbīr along with them, invoke Allah along with them; hoping for the blessings of that day and its purification.”
Narrated by Bukhari & Muslim
The days of Eid al-Ad'ha and Eid al-Fitr are from the virtuous days of the year, on which the rituals of Islam become manifest, and Muslims brotherliness is demonstrated through their assembly and alignment on these days. Each country's people come together on a plain land manifesting their unity; solidarity and harmony; unanimously support Islam; raise the word of Allah (Islam); to establish the remembrance of Allah; and demonstrate its rituals. That is why the Messenger (may Allah's peace and blessings be upon him) ordered all of the women, even the young girls who remain in their homes and the menstruating women, to exit with the Muslims and attend this assembly, provided that they stay away from the area of worship; to attend the great day and supplication of Muslims. They will obtain thereupon some goodness and blessing of that day, and the mercy of Allah and His pleasure. Attending the two Eids' prayer is a communal obligation on the Muslims.
Ibn ‘Abbās (may Allah be pleased with him) reported: When the Prophet (may Allah's peace and blessings be upon him) offered voluntary prayer during the night, he would say: "O Allah, our Lord! All praise belongs to You. You are the Custodian of the heavens and the earth, all praise belongs to You. You are the Lord of the heavens and the earth and all what is in them, all praise belongs to You. You are the Light of the heavens and the earth and all that is in them. You are the Truth, Your speech is the Truth, Your promise is the Truth, Your meeting is the Truth, Paradise is true, Hell-fire is true, and the Hour is true. O Allah, to You I submit, in You I believe, upon You I rely, By Your help I contend with my foes, and to You I refer for judgment. So, forgive me the sins I committed in the past and those I may commit in the future, those I did secretly and those I did openly, and all that which You know of better than I do. There is no god but You.”
Narrated by Bukhari & Muslim
When the Prophet (may Allah's peace and blessings be upon him) would rise during the night to offer voluntary prayer, after making the initial Takbīr to start the prayer, he would say, “O Allah, our Lord! All praise belongs to You”, i.e. all praise is due to Allah, the Exalted, for He is the One who is praised for His attributes, His names, His blessings, His favors, His creation, His actions, His commands, and His judgment. He is the One who is praised in the beginning and at the end, externally and internally. Then he said: “You are the Custodian of the heavens and the earth”, i.e. You are the One who brought them into existence from nothingness, the One who takes care of them with what will benefit them and maintain them. You are the Creator, the Provider, the Owner, the Manager, the Giver of life, and the Giver of death. Then he said: “All praise belongs to You, You are the Lord of the heavens and the earth and all that is in them”, i.e. You are their Owner and the owner of all that is in them, the Disposer of their affairs according to Your will. You brought them into existence from nothingness, so the kingdom belongs to You. No one other than You shares the dominion or manages the affairs, Blessed and Exalted You are. Then he said: “All praise belongs to You, You are the Light of the heavens and the earth and all that is in them”, i.e. one of His attributes is that He is light, and He concealed Himself from His creation by light. He, may He be glorified, illuminates the heavens and the earth, and is the Guide of the inhabitants of the heavens and the earth. It is not right to deny the attribute of light from Allah, Exalted, nor to interpret it. Then he said: “You are the Truth”, and the Truth is one of His names and attributes. He is the Truth in His essence and attributes. His existence is imperative, His attributes and characteristics are perfect. His existence is one of His inseparable attributes, and nothing exists except by Him. Then he said: “Your speech is the Truth”, i.e. all that You say is true, right and just. Falsehood cannot approach it from before it or from behind it. There is no falsehood in its reports, judgment, legislation, nor in its promise or warning. Then he said: “Your promise is the Truth”, i.e. You do not break the promise, so whatever You have promised must occur just as You promised it, neither broken nor changed. Then he said: “Your meeting is the Truth”, i.e. it is inevitable that the slaves will meet You and You will reward them for their deeds. The meeting includes seeing Allah, Glorified and Exalted. Then he said: “Paradise is true and Hell-fire is true”, i.e. both of them are established and existing, as You informed us that both of them are prepared for their inhabitants. They are the permanent abode and the final destination of the slaves. Then he said: “The Hour is true”, i.e. the coming of the Day of Judgment is a truth concerning which there is no doubt. It is established and must take place. It is the end of this world and the beginning of the Hereafter. His statement: “O Allah, to You I submit” means I surrender to Your judgment, yield to it and accept it. His statement: "in You I believe” means I have believed in You and what You sent down, and I have acted upon it. "Upon You I rely” means I have depended on You and entrusted my affairs to You. “By your help I contend with my foes” means I have used the proofs You brought to refute and defeat the one who is obstinate (in rejecting the truth). "To You I refer for judgment” means I have made You the Judge between me and anyone who refuses to accept the truth or opposes it, thereby refusing the judgment of all "Tāghūts" (i.e. false gods), such as man-made laws, soothsayers or anything from which mankind seeks a judgment, including principles which are baseless in the sight of the Islamic law. His statement: “So, forgive me the sins I committed in the past and those I may commit in the future, those I did secretly and those I did openly, and all that which You know of better than I do” means forgive all the sins that I have already committed and all the ones that I will commit; those that are apparent to anyone of Your creatures and those that are hidden from them, and those which no one knows of except You. Then he concluded his supplication with the statement: “There is no god but You”, therefore I do not turn towards anything except You. Anything worshiped other than You is false, and calling upon it is error and its consequence is evil. This is the pure monotheism that the messengers of Allah brought and it is what Allah has imposed upon His slaves.
Anas ibn Mālik (may Allah be pleased with him) reported: Whenever we stopped at a place (during a journey) for rest, we would not offer any (voluntary) prayer until we unloaded the luggage from the riding animals.
Narrated by Abu Daoud
Anas (may Allah be pleased with him) reported that when the Companions (may Allah be pleased with him) traveled and then stopped for rest or reached their destination, they would not hasten to perform the supererogatory prayer, despite their keenness to pray, until they unloaded the riding animals that carried their luggage. Out of mercy towards animals, they would hurry to remove the luggage off their backs to relieve them of their loads.
‘Ā'ishah (may Allah be pleased with her) reported: One night, the Prophet (may Allah's peace and blessings be upon him) performed Qiyām while reciting a single verse from the Qur'an (over and over again).
Narrated by At-Termedhy
According to this Hadīth, the Prophet (may Allah's peace and blessings be upon him) once performed the voluntary night prayer while repeating a single verse from the Qur'an again and again. According to other narrations of the same Hadīth, this verse was: {If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise.} [Sūrat al-Mā'idah: 118]
‘Abdullāh ibn Mughaffal (may Allah be pleased with him) reported that the Messenger (may Allah's peace and blessings be upon him) said: "Offer two Rak‘ahs before Maghrib." Then he said: "Offer two Rak‘ahs before Maghrib, if you will," fearing people might take it as Sunnah.
Narrated by Bukhari
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) encourages us to offer two Rak‘ahs before the Maghrib prayer, after the Adhān, on a supererogatory basis for those who will. These two Rak‘ahs, however, are not among the confirmed regular Sunnah prayers. So, it is recommended not to offer them persistently, lest they will be like the other regular ones. The two Rak‘ahs before Maghrib are established through three forms: The Prophet instructed us to offer them, as in this Hadīth; he offered them, as in the narration by Ibn Hibbān; and he saw the Companions offer them and approved their act.
Ibn ‘Umar (may Allah be pleased with him) reported: While the Prophet (may Allah's peace and blessings be upon him) was standing on the pulpit, a man asked him: "What do you say about prayer in the night?" He replied: "Two and two; and if one is afraid that the Fajr is coming, then one should offer one Rak‘ah, which will be the Witr for whatever one has prayed." Ibn ‘Umar (may Allah be pleased with him) used to say: "Make the Witr the last of your prayer. This was commanded by the Prophet (may Allah’s peace and blessings be upon him)." In another narration: Someone asked Ibn ‘Umar: "What is two and two?" He replied: "To make Taslīm after every two Rak‘ahs."
Narrated by Bukhari & Muslim
"While the Prophet (may Allah's peace and blessings be upon him) was standing on the pulpit, a man asked him: 'What do you say about prayer in the night?'" In other words: What is the Shar‘i ruling which your Lord taught you about the number of Rak‘ahs of this prayer and whether to connect them or separate them by Taslīm? In another narration by Al-Bukhāri and Muslim: "How to offer the prayer at night?" "He replied: 'Two and two.'" The word is repeated for more emphasis. The Prophet’s reply indicates that a Muslim should make Taslīm after every two Rak‘ahs in the prayer at night, as explained by Ibn ‘Umar (may Allah be pleased with him). The Witr is an exception to this, however. If he offers the Witr as three, five, or seven Rak‘ahs, he may pray all of them together and then make Taslīm in the last Rak‘ah. "And if one is afraid that the Fajr is coming, one should offer one Rak‘ah." That is to say that if a person fears that the Fajr is about to come, he should hasten to offer one Rak‘ah, with Tashahhud and Taslīm. "Which will be the Witr for whatever one has prayed." This is because when one Rak‘ah is added to the even number of Rak‘ahs, the whole prayer becomes odd in number. Ibn ‘Umar (may Allah be pleased with him) used to say: "Make the Witr the last of your prayer. This was commanded by the Prophet (may Allah’s peace and blessings be upon him)." A subnarrator of the Hadīth called Nafi‘ informed that Ibn ‘Umar (may Allah be pleased with him) used to make this statement. In another narration by Muslim: "Make the Witr the last of your prayer at night." In other words, offer the last of your Tahajjud (night prayer) in the night as the Witr. Then Ibn ‘Umar (may Allah be pleased with him) pointed out that this statement is not his personal opinion but a Prophetic instruction: "This was commanded by the Prophet (may Allah’s peace and blessings be upon him)." As the Maghrib prayer is considered the Witr for the prayers offered during the day, the Witr prayer is the same for the prayer at night. In another narration: "Someone asked Ibn ‘Umar: 'What is two and two?'" That is to say: What does two and two mean? Clarifying the meaning intended by the Prophet (may Allah's peace and blessings be upon him) Ibn ‘Umar (may Allah be pleased with him) replied: "To make Taslīm after every two Rak‘ahs." In other words: Offer two Rak‘ahs and make Taslīm, and then two Rak‘ahs and Taslīm, and so on, adding nothing to the two-Rak‘ah unit.
