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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Ibn ‘Abbās (may Allah be pleased with him) commented about the verse: {Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an} [Sūrat al-Qiyāmah: 16], saying: "The Prophet (may Allah's peace and blessings be upon him) used to experience hardship while the revelation was being sent down upon him, and he used to move his lips (quickly) with what was being revealed to him." Ibn ‘Abbās moved his lips saying: "I am moving my lips in front of you as the Messenger of Allah (may Allah's peace and blessings be upon him) used to move his." Sa‘īd (the sub-narrator) also moved his lips saying: "I am moving my lips just as I saw Ibn ‘Abbās moving his." Ibn ‘Abbās added: "So Allah revealed the following verses: {Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an. Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.} [Sūrat al-Qiyāmah: 16-17] which means that Allah will make him (the Prophet) remember the portion of the Qur'an which was revealed to him at that time by heart and recite it. Then the verse that followed these two was: {So when We have recited it [through Jibrīl], then follow its recitation} [Sūrat al-Qiyāmah: 18] It means ''listen to it and be silent. Then, it is (for Allah) to make you recite it." Afterwards, the Messenger of Allah (may Allah's peace and blessings be upon him) used to listen to Jibrīl whenever he came to him, and after his departure he used to recite it just as Jibrīl taught him to recite it."
Narrated by Bukhari & Muslim
Ibn ‘Abbās (may Allah be pleased with him) says that the Prophet (may Allah's peace and blessings be upon him) used to experience hardship and intense stress while the revelation was being sent down upon him. He used to move his lips with what he received from Jibrīl before Jibrīl had finished the revelation, fearing that he would not be able to memorize it before Jibrīl left. Ibn ‘Abbās described to his student Sa‘īd ibn Jubayr how the Prophet moved his lips. This indicates that Ibn ‘Abbās had seen the Prophet in that state. Sa‘īd, likewise, described it to his students. Allah, the Exalted, sent down a verse commanding the Prophet not to move his tongue with the Qur'an to hasten in receiving it, for Allah ensured that the Qur'an would be collected in the Prophet's heart. Then, Allah, the Almighty, revealed another verse telling the Prophet to listen attentively when Jibrīl recited the Qur'an to him, for Allah ensured that the Prophet would recite it just as Jibrīl had recited it. Later on, when Jibrīl came to the Prophet with revelation, the Prophet would listen to him, and when Jibrīl had departed, the Prophet would read the Qur'an as Jibrīl taught him to read it.
‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "How terrible it is for someone to say: ‘I have forgotten such-and-such verse of the Qur’an', for indeed, he has been caused to forget it. So, you must keep on memorizing the Qur'an for it is more likely to escape from the hearts of men faster than camels.”
Narrated by Bukhari & Muslim
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) criticizes whoever says that he has forgotten such-and-such verse of the Qur'an, because it gives the impression that he takes the issue of neglecting the Qur'an and forgetting it indifferently. Actually, the Prophet (may Allah's peace and blessings be upon him) added “for indeed, he has been caused to forget it”, meaning: he was punished by forgetfulness for neglecting the regular recitation and memorization of the Qur'an. After that, the Prophet (may Allah's peace and blessings be upon him) commanded Muslims to keep refreshing their knowledge of the Qur’an by regularly reciting, memorizing, and studying it since it is more likely to escape from the hearts of men faster than camels. The camel was mentioned in particular here because it is the readiest of domestic animals to run away, and if it does run away, recapturing it is very difficult.
Abu ’Umāmah al-Bāhili (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Recite the Qur’an, for on the Day of Judgment it will come as an intercessor for those who recite it. Recite Az-Zahrāwayn (the two bright ones), Al-Baqarah, and Āl ‘Imrān, for on the Day of Judgment, they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surat al-Baqarah, for taking recourse to it is a blessing and abandoning it is a cause of grief, and magicians cannot confront it."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) encouraged the regular recitation of the Qur’an, for it will intercede on the Day of Judgment for those who recite it and act upon it. He then emphasized the recitation of Surat al-Baqarah and Āl ‘Imrān, referring to them as "Az-Zahrāwayn"—the two radiant ones—due to their light and guidance. The reward of reciting them, reflecting on their meanings, and acting upon their teachings will come on the Day of Judgment in the form of two clouds, or something similar, or two flocks of birds with outstretched wings joined together, offering shade to their companion and defending him. The Prophet (may Allah's peace and blessings be upon him) further emphasized the importance of consistently reciting Surat al-Baqarah, reflecting on its meanings, and acting upon its teachings. He stated that doing so brings immense blessing and benefit in both this world and the Hereafter, while abandoning it brings regret and sorrow on the Day of Judgment. Among the virtues of this surah is that magicians are unable to harm those who recite it.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When you recite Sūrat al-Fātihah, recite 'In the name of Allah, the Most Beneficent, the Most Merciful'. It is the mother of the Qur'an, the mother of the Book, and the seven oft-repeated verses, and 'In the name of Allah, the Most Beneficent, the Most Merciful' is one of these verses
Al-Bayhaqi - Narrated by Ad-Daraqutny
This noble Hadīth indicates that it is permissible to recite the Basmalah at the beginning of Sūrat al-Fātihah in prayer, because it is part of the Sūrah. However, he means that it should be recited in a low voice and not loudly, since this is what has been transmitted in more authentic Hadīths. At-Tahāwi said: "Abandoning reciting the Basmalah aloud in prayer has been collectively and contiguously reported from the Prophet (may Allah's peace and blessings be upon him) and his successors."
‘Ā'ishah (may Allah be pleased with her) reported: It was revealed in the Qur'an that: ten times of breastfeeding known with certainty establish prohibition (Mahram relationship through breastfeeding); then that was abrogated and replaced with five times of breastfeeding known with certainty. The Messenger of Allah (may Allah's peace and blessings be upon him) died while these (words of the abrogating verse) were still being recited as part of the Qur'an.
Narrated by Muslim
According to this Hadīth, the Qur’an initially stated that ten times of confirmed breastfeeding make the breastfed person Mahram (unmarriageable) to those who shared breastfeeding from the same woman and their Mahram relatives. Yet, both the ruling and wording of this verse were abrogated and replaced with another verse stipulating five times of confirmed breastfeeding. Later, only the wording of the latter verse was abrogated while its ruling remained in force. As for ‘Ā'ishah's statement that the Prophet died while this verse was still being recited as part of the Qur'an, it means that the abrogation came so late that news of it did not reach some people and, thus, they continued reciting the abrogated verse as part of the Qur’an due to their ignorance of its abrogation.
Abu Juhayfah (may Allah be pleased with him) reported: I asked ‘Ali (may Allah be pleased with him): "Do you have any of the revelation, other than what is in Allah's Book?" He said: "No, by Him Who grows the grain and originates the soul, I have nothing other than the understanding of the Qur'an, which Allah bestows upon some people, and what is written on this sheet." I asked: "What is written on that sheet?" He replied: "(Injunctions on) blood money, the freeing of captives, and that a Muslim should not be killed for a disbeliever."
Narrated by Bukhari
Abu Juhayfah (may Allah be pleased with him) asked ‘Ali (may Allah be pleased with him) whether the Prophet (may Allah's peace and blessings be upon him) had given his family special knowledge that he had not given to other people. Abu Juhayfah asked him this because some of the Shias claimed that the Prophet's family, especially ‘Ali, had parts of Divine revelation that the Prophet had assigned exclusively for them. Many people had asked ‘Ali about this issue, so he swore an oath that the Arabs used; swearing by Allah, the One Who created mankind and grew the grain. ‘Ali swore that the Prophet's family had nothing special apart from an understanding that Allah endowed some people with. In addition, ‘Ali also had a sheet on which he wrote what he heard from the Prophet, such as the rulings on blood money, the release of Muslim prisoners of war, and the ruling that a Muslim should not be killed for killing a non-Muslim, because they are not equal.
‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: I will be the first to kneel before the Most-Merciful on the Day of Resurrection for the dispute. Qays ibn ‘Abbād said that this verse: {These two opponents (believers and disbelievers) dispute with each other about their Lord} [Sūrat al-Hajj: 19] was revealed in connection with those who dueled on the day of Badr, meaning: Hamzah, ‘Ali, ‘Ubaydah or Abu ‘Ubaydah ibn al-Hārith, Shaybah ibn Rabī‘ah, ‘Utbah ibn Rabī‘ah, and Al-Walīd ibn ‘Utbah.
Narrated by Bukhari
This tradition is reported by ‘Ali (may Allah be pleased with him) who says about himself that he will be the first person to kneel before the Lord of the worlds on the Day of Resurrection for the dispute and that Verse 19 of Sūrat al-Hajj was revealed concerning himself, Hamzah, and Abu ‘Ubaydah (may Allah be pleased with them) when they dueled with the heads of disbelief during the battle of Badr: Shaybah ibn Rabī‘ah, ‘Utbah ibn Rabī‘ah, and Al-Walīd ibn ‘Utbah. This indicates that it is permissible to duel with the swords before the battle starts.
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: ‘Umar (may Allah be pleased with him) used to make me sit with the elderly men who had fought in the Battle of Badr. Some of them did not like that and said to ‘Umar: "Why do you bring in this boy to sit with us while we have sons like him?" ‘Umar replied: "Because of his status, which you already know about." One day ‘Umar called me and made me sit in the gathering of those people; and I think that he called me just to show them. ‘Umar then asked them: "What do you say about the verse that says: {When there comes the help of Allah and the conquest} [Sūrat An-Nasr: 1]?" Some of them said: "We are ordered to praise Allah and ask for His forgiveness when He helps us and grants us victory." Some others kept quiet and said nothing. Thereupon, ‘Umar asked me: "Do you say the same, O Ibn ‘Abbās?" I replied: ‘No.’ He said: "What do you say then?" I replied: "That is a sign of the Messenger’s death, of which Allah informed him. He says: O Muhammad, when there comes the help of Allah to you against your enemies and the Conquest of Makkah, which is a sign of your death, you should celebrate the praises of your Lord and ask for His forgiveness; verily, He is the One who accepts repentance." Upon that, ‘Umar said: "I do not know anything about it other than what you have said."
Narrated by Bukhari
‘Umar (may Allah be pleased with him) used to consult people of wisdom and good reasoning about problematic issues. He used to let Ibn ‘Abbās, despite his young age, attend the gatherings along with the senior Companions and participants of the Battle of Badr. They were angry, however, that ‘Umar allowed Ibn ‘Abbās in and disregarded their own children. So, ‘Umar wanted to show them the status of Ibn ‘Abbās in knowledge, intelligence, and wits. He gathered them and invited him to the gathering. He recited Sūrat An-Nasr to them, which reads: {When there comes the help of Allah and the conquest, and you see the people entering into the religion of Allah in multitudes, then proclaim the praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance} [Sūrat An-Nasr: 1-3]. When he asked them about its interpretation, some of them kept silent, while others said: “Allah, the Almighty, commands us to seek His forgiveness and to praise and exalt Him when He grants us victory and conquest.” However, ‘Umar (may Allah be pleased with him) was asking about the implicit significance of these verses, not their literal meaning. So, he put the question to Ibn ‘Abbās, and he said that the Sūrah was a sign of the Prophet’s imminent death, and Allah gave it to him as notice. {When there comes the help of Allah and the conquest}, meaning: the Conquest of Makkah; this is a sign of your impending death. {Then proclaim the praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.} Thereupon, ‘Umar (may Allah be pleased with him) said: “I know nothing about it save what you have said.” Thus, Ibn ‘Abbās’s merit became manifest.
Anas ibn Mālik (may Allah be pleased with him) reported: Allah, Exalted and Glorified, sent down the Divine Revelation to the Messenger of Allah (may Allah's peace and blessings be upon him) abundantly during the period preceding his death until he died at a time when the revelation had never been more abundant.
Narrated by Bukhari & Muslim
Allah, Exalted and Glorified, increased the revelation that was sent down to the Messenger of Allah (may Allah's peace and blessings be upon him) before his death to complete the Shariah, up until the Messenger (may Allah's peace and blessings be upon him) died at a time when the revelation was most abundant.
