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 ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When Allah fashioned Adam in Paradise, He left him (in the form He created him) as long as He desired to leave him (i.e. for a certain period of time). Satan started to go round Adam looking at him. Once he saw that Adam had a hollow body, he realized that he was a weak creature."
Narrated by Muslim
When Allah created Adam in Paradise and shaped his image, He left him for some time before blowing life into him. So Satan started to walk around him in circles and look closely at him to find out what this creation was. When he saw that Adam was hollow on the inside, he knew that it was a weak creature that does not have the ability to ward off the whispering of Satan, or he knew that that creature would commit a sin motivated by his insides (since he sinned by eating from the forbidden tree), or he knew that creatures that are hollow on the inside are weak. Some people considered the words: "in Paradise" to be problematic, given the narrations that say that Allah created Adam from different parts of the earth. The answer that was given to those people is that it is possible that Adam was left like that until he went through several stages and his image was ready for the breathing of life into it, then it was carried to Paradise where life was blown into him there.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If Allah, the Almighty, loves a slave, He calls out to Jibrīl and says: 'Verily, Allah, the Almighty, loves so-and-so; so love him.' So, Jibrīl loves him and announces to the inhabitants of the heavens: 'Verily, Allah loves so- and-so; so love him;' and the inhabitants of the heavens (the angels), thus, love him, and then he is granted acceptance on earth." A narration of Muslim reads: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, if Allah, the Almighty, loves a slave, He calls Jibrīl and says: 'I love so-and-so; so love him.' Jibrīl, thus, loves him. Then Jibrīl announces in the heavens saying: 'Allah loves so-and-so; so love him;' then the inhabitants of the heavens (the angels) also love him; and then he is granted acceptance on earth. And if Allah hates a slave, He calls Jibrīl and says: 'I hate so- and-so, so hate him.' Jibrīl, thus, hates him. Then Jibrīl announces among the inhabitants of the heavens: 'Allah hates so- and-so, so hate him.' Then he becomes the object of hatred on earth."
Narrated by Bukhari & Muslim
When Allah, the Almighty, loves someone, He calls out to Jibrīl – and this is a preference for him over the other angels – and says: "I love so-and-so, so love him." So Jibrīl loves him and calls out to the inhabitants of the heavens that Allah loves so-and-so, so they too must love him. Then all the inhabitants of the heavens (the angels) love him. Then he is granted acceptance on earth, so he becomes loved by the people on earth from among the believers and religious ones. When Allah hates someone, He calls out to Jibrīl and says: "I hates so-and-so, so hate him." So Jibrīl hates him, in accordance with the hatred of Allah for that person. Then Jibrīl calls out to the inhabitants of the heavens and tells them that Allah hates so-and-so, so they too must hate him, and they, thus, hate him. Then hatred for him is placed on the earth and he becomes hated and loathed by the people on earth.
Anas ibn Mālik and Abu Hurayrah (may Allah be pleased with both of them) reported that the Prophet (may Allah's peace and blessings be upon him) said that Allah, the Almighty, said: "If the slave draws closer to Me by a hand-span, I shall draw closer to him by a cubit; and if he draws closer to Me by a cubit, I shall draw closer to him by the span of two outstretched arms. If he comes to Me walking, I shall come to him running."
Narrated by Bukhari - Narrated by Bukhari & Muslim
Whoever draws near to Allah with acts of obedience, even if small, Allah will multiply them and reward him greatly. The more he obeys Allah, the more Allah increases his reward and hastens to him with His mercy and favor. This interpretation is based on the premise that this Hadīth is not one about the Attributes of Allah, as is the approach of a group of the scholars of Ahl As-Sunnah Wa al-Jamā‘ah who affirm the divine attributes, including Ibn Taymiyyah. Another group affirmed the attribute of running for Allah, the Almighty, without asking 'how'.
‘Ā'ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Anyone loves to meet Allah, Allah loves to meet him; and anyone dislikes to meet Allah, Allah dislikes to meet him." I said: "O Messenger of Allah, does this mean the aversion to death, for we all hate death?" He said: "It is not that, but when a believer is given (glad) tidings of the mercy of Allah, His Pleasure, and His Paradise, he loves to meet Allah, and Allah also loves to meet him. When a disbeliever is given (bad) tidings of the punishment of Allah and His wrath that shall afflict him, he dislikes to meet Allah and Allah also dislikes to meet him."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) said: "Anyone loves to meet Allah, then Allah loves to meet him; and anyone dislikes to meet Allah, then Allah also dislikes to meet him." So ‘Ā'ishah (may Allah be pleased with her) asked: "Do you mean the aversion to death, O Messenger of Allah? In fact, all of us dislike death." He answered: "It is not as you think." Then he explained to her that the believer believes in the great reward and countless gifts that Allah prepared for the believers in Paradise, so he loves this. He doesn't care much about the worldly life and considers it very little, because he will eventually travel to a better life in Paradise. Therefore, he loves to meet Allah, especially at the time of death when he is given the glad tidings of Allah's pleasure and mercy. He loves to meet Allah and looks forward to this meeting, and Allah similarly looks forward to this meeting. As for the disbeliever (may Allah protect us from his case!), when he is given the bad tidings of the punishment and wrath of Allah, he dislikes to meet Allah, and in turn Allah dislikes to meet him. There is a Hadīth, which states that when the disbeliever is dying and receives the bad tidings of Allah's wrath and anger, his soul disperses inside his body and refuses to exit. Accordingly, the disbeliever's soul is harshly pulled out of the body and forcibly taken away because it is given the bad tidings of evil destination. Allah, the Almighty,, said: {And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying]: "Discharge your souls!} [Sūrat al-An‘ām: 93]
Anas ibn Mālik (may Allah be pleased with him) reported that people said: "O Messenger of Allah, the prices have shot up, so fix the prices for us." The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Indeed, Allah is the One who fixes prices, the Withholder, the Extender, and the Provider. Indeed, I wish to meet Allah while none of you will have any claim against me for an injustice regarding blood or property."
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
During the time of the Prophet (may Allah's peace and blessings be upon him), prices of commodities increased, so the people asked him to fix the prices of the commodities for them. The Messenger of Allah (may Allah’s peace and blessings be upon him) said to them: “Indeed, Allah is the One who fixes prices, the Withholder, the Extender, and the Provider.” This means that Allah, the Almighty, is the One who causes the prices of things to decline and rise. He is also the One who reduces the provisions for whomever He wills, and extends the provisions for whomever He wills. In other words, anyone who attempts to fix the prices will be opposing and challenging Allah in what He wills, and will most probably deny people their rights of raising and lowering prices, which Allah has entrusted them with. Then he said: “Indeed, I wish to meet Allah while none of you will have any claim against me for an injustice regarding blood or property.” This is an indication that what prevented him from fixing the price was the fear that he would wrong them in their wealth, since fixing the prices of commodities involves a sort of disposing of them without the permission of their owners, and this is considered injustice. However, if the vendors – for example traders and the like – agreed to raise the prices of what they have out of selfishness, then the ruler would become entitled to determining a fair price for the goods in order to establish justice between the sellers and buyers. This also conforms to the general principle of bringing about benefits and eliminating evil. If no agreement happened between the traders, and the prices went up only due to the high demand and low supply without any deceit, then it would not be the ruler’s right to determine the prices. Rather, he should leave the citizens so that Allah provides for some through others. Thus, it is not permissible for the traders to raise the prices over what is customary, nor is fixing the prices permissible. This is the proper understanding and interpretation of the Hadīth.
Ya‘la ibn Umayyah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) saw a man bathing in an open area without a lower garment. So he mounted the pulpit, praised and extolled Allah, and said: "Verily, Allah, Glorified and Exalted, is characterized by modesty and concealment, and He loves modesty and concealment. Therefore, when any of you bathes, let him conceal himself."
An-Nasaa’i - Narrated by Abu Daoud
The Prophet (may Allah's peace and blessings be upon him) saw a man bathing in a wide open area while being naked. Thus, he ascended the pulpit, praised Allah and extolled Him, then he said: "Verily, Allah, Glorified and Exalted, is characterized by modesty and concealment, and He loves modesty and concealment. Therefore, when any of you bathes, let him conceal himself." Among the beautiful names of Allah, the Almighty, are Al-Hayiyy (the Shy and Modest One) and As-Sittīr (the Concealer), and He loves modesty and concealment. Hence, the Muslim should not expose his private parts in front of people when he is bathing, rather, it is obligatory for him to cover himself. Allah, the Almighty, is described as Modest in a manner that befits Him, not like the modesty of creatures, which is basically a change and embarrassment that overcome one when fearing blame or dispraise. Rather, the modesty of Allah is leaving whatever does not befit the vastness of His mercy, the perfection of His generosity and munificence, and the greatness of His forbearance and pardon.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Allah said: If My slave draws close to Me by a hand-span, I shall draw close to him by a cubit, and if he draws close to Me by a cubit, I shall draw close to him by an outstretched arm span, and if he draws close to Me by an outstretched arm span, I shall hasten towards him."
Narrated by Muslim
If the slave gets close to Allah by a hand-span, Allah will get close to him by a cubit. If the slave gets close to Allah by something more than that, Allah will get close to him by an even wider span. If the slave comes towards his Lord, Allah will come towards him even faster. Getting close and coming forth are both confirmed attributes of Allah, Glorified and Exalted, and we believe in them without giving them a special form or example, and without distorting the meaning or interpreting them figuratively.
‘Ā'ishah (may Allah be pleased with her) said: "Praise be to Allah Whose hearing encompasses all voices. Khawlah came to the Messenger of Allah (may Allah's peace and blessings be upon him) complaining about her husband, but I could not hear what she was saying. Then Allah, Glorified and Exalted, revealed the verse: {Certainly has Allah heard the speech of the one who argues with you [O Muhammad] concerning her husband and directs her complaint to Allah. And Allah hears your dialogue.} [Sūrat al-Mujādilah: 1]."
Narrated by Ibn Majah - Narrated by Bukhari - An-Nasaa’i - Narrated by Ahmad
Khawlah bint Tha‘labah was married to Aws ibn As-Sāmit who said to her: "You are to me like my mother's back," i.e. you are no longer lawful for me as a wife. So she went to the Prophet (may Allah's peace and blessings be upon him) and mentioned this to him. The Prophet (may Allah's peace and blessings be upon him) said to her: "You have become unlawful for him (as a wife)." So she started to say in a low voice which not even ‘Ā'ishah could hear though she was near her: "After I have become old, he (meaning her husband) says this to me. I complain to Allah about (my) children who, if they stayed with me, would be hungry, and if they stayed with him, would be lost." This was her argument with the Messenger of Allah that Allah mentioned in the Quran: {Certainly has Allah heard the speech of the one who argues with you [O Muhammad] concerning her husband and directs her complaint to Allah. And Allah hears your dialogue.} So ‘Ā'ishah said: "Praise be to Allah Whose hearing encompasses all voices." i.e. He heard everything and did not miss anything thereof even if it were murmured in a very low voice. "Khawlah came to the Messenger of Allah (may Allah's peace and blessings be upon him) complaining about her husband, but I could not hear what she was saying. Then Allah, Glorified and Exalted, revealed the verse: {Certainly has Allah heard the speech of the one who argues with you [O Muhammad] concerning her husband and directs her complaint to Allah. And Allah hears your dialogue.} [Sūrat al-Mujādilah: 1]" This means that when Khawlah came to the Prophet (may Allah's peace and blessings be upon him) to complain about her husband, she was talking in a very low voice that ‘Ā'ishah could not hear even though she was near her. Nevertheless, Allah, the Almighty, heard what Khawlah said from above seven heavens and revealed this verse. This verse and this incident are among the major proofs that "hearing" is one of the attributes of Allah, the Almighty. This is an indisputably established fact of religion, and no one denies it except one who has gone astray. ‘Ā'ishah's statement is proof that the Companions (may Allah be pleased with them) believed in the texts based upon their apparent meaning which immediately comes to mind and is readily understood from them. This is what Allah required of them and other than them and of His Messenger. Had this, which they believed and affirmed regarding this issue, been incorrect, then Allah would have clarified to them that it was wrong. None of them was reported to have interpreted these texts to mean other than their apparent indication, neither with authentic nor weak chains of narration, although the motives to report such an issue existed.
Hudhayfah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Allah creates every maker and what he makes."
Ibn Abi ‘Aasim - Ibn Mandah in Kitaab at-Tawheed - Al-Bukhari in Khalq Af‘aal al-‘ibaad
Allah has created every maker and the things that the maker produces. This Hadīth is evidence that the deeds of the human beings are created. Allah has created humankind and has created their deeds as well. Ibn Taymiyyah (may Allah have mercy upon him) said: "There is nothing created on earth or in the heaven except that its Creator, and there is no creator or god but Him. He commanded His servants to obey Him and obey His messengers and forbade them from disobedience, and He likes the pious and good-doers and is not pleased with the defiant sinners. He orders His servants to not act immorally, does not approve disbelief for them, and does not like corruption. People perform deeds actually and He is the Creator of their deeds.. yet they exercise control over their deeds and have free will."
