Hadith Qudsi 1
عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
" لَمَّا قَضَى اللَّهُ الْخَلْقَ، كَتَبَ فِي كِتَابِهِ عَلَى نَفْسِهِ، فَهُوَ مَوْضُوعٌ عِنْدَهُ: إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي"
رواه مسلم (وكذلك البخاري والنسائي وابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: 'My mercy prevails over my wrath.'"
[Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah)]
" لَمَّا قَضَى اللَّهُ الْخَلْقَ، كَتَبَ فِي كِتَابِهِ عَلَى نَفْسِهِ، فَهُوَ مَوْضُوعٌ عِنْدَهُ: إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي"
رواه مسلم (وكذلك البخاري والنسائي وابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: 'My mercy prevails over my wrath.'"
[Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah)]
Hadith Qudsi 2
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
" قَالَ اللَّهُ تَعَالَى: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي، وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ: اتَّخَذَ اللَّهُ وَلَدًا، وَأَنَا الْأَحَدُ الصَّمَدُ، لَمْ أَلِدْ وَلَمْ أُولَدْ، وَلَمْ يَكُنْ لِي كُفُوًا أَحَدٌ"
رواه البخاري (وكذلك النسائي) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah Almighty has said:
'The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: 'He will not remake me as He made me at first' (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: 'Allah has taken to Himself a son,' while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.'"
(1) i.e., bring me back to life after death.
[Bukhari (also by an-Nasa'i).]
" قَالَ اللَّهُ تَعَالَى: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي، وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ: اتَّخَذَ اللَّهُ وَلَدًا، وَأَنَا الْأَحَدُ الصَّمَدُ، لَمْ أَلِدْ وَلَمْ أُولَدْ، وَلَمْ يَكُنْ لِي كُفُوًا أَحَدٌ"
رواه البخاري (وكذلك النسائي) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah Almighty has said:
'The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: 'He will not remake me as He made me at first' (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: 'Allah has taken to Himself a son,' while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.'"
(1) i.e., bring me back to life after death.
[Bukhari (also by an-Nasa'i).]
Hadith Qudsi 3
عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ، رَضِيَ اللَّهُ عَنْهُ قَالَ:
"صَلَّى لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الصُّبْحِ بِالْحُدَيْبِيَةِ، عَلَى إِثْرِ سَمَاءٍ (1) كَانَتْ مِنْ اللَّيْلَةِ، فَلَمَّا انْصَرَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ لَهُمْ: "هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللَّهِ وَرَحْمَتِهِ، فَذَلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ(1) كَذَا وَكَذَا، فَذَلِكَ كَافِرٌ بِي، مُؤْمِنٌ بِالْكَوْكَبِ"
رواه البخاري (وكذلك مالك والنسائي) On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him), who said:
The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them: "Do you know what your Lord has said?" They said: "Allah and his Messenger know best." He said: "'This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: 'We have been given rain by virtue of Allah and His mercy,' that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: 'We have been given rain by such-and-such a star,' that one is a disbeliever in Me, a believer in the stars.'"
(2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things.
[Bukhari (also by Malik and an-Nasa'i).]
"صَلَّى لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الصُّبْحِ بِالْحُدَيْبِيَةِ، عَلَى إِثْرِ سَمَاءٍ (1) كَانَتْ مِنْ اللَّيْلَةِ، فَلَمَّا انْصَرَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ لَهُمْ: "هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللَّهِ وَرَحْمَتِهِ، فَذَلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ(1) كَذَا وَكَذَا، فَذَلِكَ كَافِرٌ بِي، مُؤْمِنٌ بِالْكَوْكَبِ"
رواه البخاري (وكذلك مالك والنسائي) On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him), who said:
The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them: "Do you know what your Lord has said?" They said: "Allah and his Messenger know best." He said: "'This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: 'We have been given rain by virtue of Allah and His mercy,' that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: 'We have been given rain by such-and-such a star,' that one is a disbeliever in Me, a believer in the stars.'"
(2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things.
[Bukhari (also by Malik and an-Nasa'i).]
Hadith Qudsi 4
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
" قَالَ اللَّهُ: يَسُبُّ بَنِي بَنُو آدَمَ الدَّهْرَ، وَأَنَا الدَّهْرُ، بِيَدِي اللَّيْلُ وَالنَّهَارُ"
رواه البخاري (وكذلك مسلم) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah said:
'Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day.'" (1)
(1) As the Almighty is the Ordainer of all things, to inveigh against misfortunes that are part of Time is tantamount to inveighing against Him.
[Bukhari (also by Muslim).]
" قَالَ اللَّهُ: يَسُبُّ بَنِي بَنُو آدَمَ الدَّهْرَ، وَأَنَا الدَّهْرُ، بِيَدِي اللَّيْلُ وَالنَّهَارُ"
رواه البخاري (وكذلك مسلم) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah said:
'Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day.'" (1)
(1) As the Almighty is the Ordainer of all things, to inveigh against misfortunes that are part of Time is tantamount to inveighing against Him.
[Bukhari (also by Muslim).]
Hadith Qudsi 5
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
" قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: أَنَا أَغْنَى الشُّرَكَاءِ عَنْ الشِّرْكِ؛ مَنْ عَمِلَ عَمَلًا أَشْرَكَ فِيهِ مَعِي غَيْرِي(1)، تَرَكْتُهُ وَشِرْكَهُ".
رواه مسلم (وكذلك ابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (glorified and exalted be He) said:
'I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me."
[Muslim (also by Ibn Majah).]
" قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: أَنَا أَغْنَى الشُّرَكَاءِ عَنْ الشِّرْكِ؛ مَنْ عَمِلَ عَمَلًا أَشْرَكَ فِيهِ مَعِي غَيْرِي(1)، تَرَكْتُهُ وَشِرْكَهُ".
رواه مسلم (وكذلك ابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (glorified and exalted be He) said:
'I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me."
[Muslim (also by Ibn Majah).]
Hadith Qudsi 6
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
" إِنَّ أَوَّلَ النَّاسِ يُقْضَى يَوْمَ الْقِيَامَةِ عَلَيْهِ رَجُلٌ اسْتُشْهِدَ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ قَاتَلْتُ فِيكَ حَتَّى اسْتُشْهِدْتُ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ قَاتَلْتَ لِأَنْ يُقَالَ: جَرِيءٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ تَعَلَّمَ الْعِلْمَ وَعَلَّمَهُ وَقَرَأَ الْقُرْآنَ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: تَعَلَّمْتُ الْعِلْمَ وَعَلَّمْتُهُ، وَقَرَأْتُ فِيكَ الْقُرْآنَ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ تَعَلَّمْتَ الْعِلْمَ لِيُقَالَ: عَالِمٌ، وَقَرَأْتَ الْقُرْآنَ لِيُقَالَ: هُوَ قَارِئٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ، فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ وَسَّعَ اللَّهُ عَلَيْهِ، وَأَعْطَاهُ مِنْ أَصْنَافِ الْمَالِ كُلِّهِ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: مَا تَرَكْتُ مِنْ سَبِيلٍ تُحِبُّ أَنْ يُنْفَقَ فِيهَا إِلَّا أَنْفَقْتُ فِيهَا لَكَ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ فَعَلْتَ لِيُقَالَ: هُوَ جَوَادٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ، ثُمَّ أُلْقِيَ فِي النَّارِ".
رواه مسلم (وكذلك الترمذي والنسائي) On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
"The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: 'And what did you do about them?' He will say: 'I fought for You until I died a martyr.' He will say: 'You have lied - you did but fight that it might be said [of you]: 'He is courageous.'' And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Qur'an. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: 'And what did you do about them?' He will say: 'I studied [religious] knowledge and I taught it and I recited the Qur'an for Your sake.' He will say: 'You have lied - you did but study [religious] knowledge that it might be said [of you]: 'He is learned.'' And you recited the Qur'an that it might be said [of you]: 'He is a reciter.' And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: 'And what did you do about them?' He will say: 'I left no path [un-trodden] in which You like money to be spent without spending in it for Your sake.' He will say: 'You have lied - you did but do so that it might be said [of you]: 'He is open-handed.'' And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire."
[Muslim (also by at-Tirmidhi and an-Nasa'i)]
" إِنَّ أَوَّلَ النَّاسِ يُقْضَى يَوْمَ الْقِيَامَةِ عَلَيْهِ رَجُلٌ اسْتُشْهِدَ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ قَاتَلْتُ فِيكَ حَتَّى اسْتُشْهِدْتُ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ قَاتَلْتَ لِأَنْ يُقَالَ: جَرِيءٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ تَعَلَّمَ الْعِلْمَ وَعَلَّمَهُ وَقَرَأَ الْقُرْآنَ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: تَعَلَّمْتُ الْعِلْمَ وَعَلَّمْتُهُ، وَقَرَأْتُ فِيكَ الْقُرْآنَ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ تَعَلَّمْتَ الْعِلْمَ لِيُقَالَ: عَالِمٌ، وَقَرَأْتَ الْقُرْآنَ لِيُقَالَ: هُوَ قَارِئٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ، فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ وَسَّعَ اللَّهُ عَلَيْهِ، وَأَعْطَاهُ مِنْ أَصْنَافِ الْمَالِ كُلِّهِ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: مَا تَرَكْتُ مِنْ سَبِيلٍ تُحِبُّ أَنْ يُنْفَقَ فِيهَا إِلَّا أَنْفَقْتُ فِيهَا لَكَ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ فَعَلْتَ لِيُقَالَ: هُوَ جَوَادٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ، ثُمَّ أُلْقِيَ فِي النَّارِ".
رواه مسلم (وكذلك الترمذي والنسائي) On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
"The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: 'And what did you do about them?' He will say: 'I fought for You until I died a martyr.' He will say: 'You have lied - you did but fight that it might be said [of you]: 'He is courageous.'' And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Qur'an. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: 'And what did you do about them?' He will say: 'I studied [religious] knowledge and I taught it and I recited the Qur'an for Your sake.' He will say: 'You have lied - you did but study [religious] knowledge that it might be said [of you]: 'He is learned.'' And you recited the Qur'an that it might be said [of you]: 'He is a reciter.' And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: 'And what did you do about them?' He will say: 'I left no path [un-trodden] in which You like money to be spent without spending in it for Your sake.' He will say: 'You have lied - you did but do so that it might be said [of you]: 'He is open-handed.'' And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire."
[Muslim (also by at-Tirmidhi and an-Nasa'i)]
Hadith Qudsi 7
عَنْ عُقْبَةَ بْنِ عَامِرٍ، رَضِيَ اللَّهُ عَنْهُ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
" يَعْجَبُ رَبُّكَ مِنْ رَاعِي غَنَمٍ، فِي رَأْسِ شَظِيَّةِ الْجَبَلِ(1)، يُؤَذِّنُ بِالصَّلَاةِ وَيُصَلِّي، فَيَقُولُ اللَّهُ، عَزَّ وَجَلَّ: انْظُرُوا إِلَى عَبْدِي هَذَا، يُؤَذِّنُ وَيُقِيمُ الصَّلَاةَ، يَخَافُ مِنِّي، قَدْ غَفَرْتُ لِعَبْدِي، وَأَدْخَلْتُهُ الْجَنَّةَ".
رواه النسائي بسند صحيح On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (peace and blessings of Allah be upon him) say:
"Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) will say: 'Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise.'"
[An-Nasa'i with a good chain of authorities]
" يَعْجَبُ رَبُّكَ مِنْ رَاعِي غَنَمٍ، فِي رَأْسِ شَظِيَّةِ الْجَبَلِ(1)، يُؤَذِّنُ بِالصَّلَاةِ وَيُصَلِّي، فَيَقُولُ اللَّهُ، عَزَّ وَجَلَّ: انْظُرُوا إِلَى عَبْدِي هَذَا، يُؤَذِّنُ وَيُقِيمُ الصَّلَاةَ، يَخَافُ مِنِّي، قَدْ غَفَرْتُ لِعَبْدِي، وَأَدْخَلْتُهُ الْجَنَّةَ".
رواه النسائي بسند صحيح On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (peace and blessings of Allah be upon him) say:
"Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) will say: 'Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise.'"
[An-Nasa'i with a good chain of authorities]
Hadith Qudsi 8
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
" مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ، فَهِيَ خِدَاجٌ(1) ثَلَاثًا، غَيْرَ تَمَامٍ، فَقِيلَ لِأَبِي هُرَيْرَةَ: إِنَّا نَكُونُ وَرَاءَ الْإِمَامِ، فَقَالَ: اقْرَأْ بِهَا فِي نَفْسِكَ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ الْعَبْدُ:{ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ } قَالَ اللَّهُ عَزَّ وَجَلَّ: حَمِدَنِي عَبْدِي، وَإِذَا قَالَ:{ الرَّحْمَنِ الرَّحِيمِ } قَالَ اللَّهُ عَزَّ وَجَلَّ: أَثْنَى عَلَيَّ عَبْدِي، وَإِذَا قَالَ:{ مَالِكِ يَوْمِ الدِّينِ } قَالَ اللَّهُ: مَجَّدَنِي عَبْدِي - وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي، فَإِذَا قَالَ:{ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ } قَالَ: هَذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:{ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ } قَالَ: هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ".
رواه مسلم (وكذلك مالك والترمذي وأبو داود والنسائي وابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"A prayer performed by someone who has not recited the Essence of the Qur'an (1) during it is deficient (and he repeated the word three times), incomplete."
Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2)
He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say:
"Allah (mighty and sublime be He), had said: 'I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: 'Al-hamdu lillahi rabbi l-alamin' (3), Allah (mighty and sublime be He) says: 'My servant has praised Me.' And when he says: 'Ar-rahmani r-rahim' (4), Allah (mighty and sublime be He) says: 'My servant has extolled Me,' and when he says: 'Maliki yawmi d-din' (5), Allah says: 'My servant has glorified Me' - and on one occasion He said: 'My servant has submitted to My power.' And when he says: 'Iyyaka na budu wa iyyaka nasta in' (6), He says: 'This is between Me and My servant, and My servant shall have what he has asked for.' And when he says: 'Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin' (7), He says: 'This is for My servant, and My servant shall have what he has asked for.'"
(1) Surat al-Fatihah, the first surah (chapter) of the Qur'an.
(2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.
(3) "Praise be to Allah, Lord of the Worlds."
(4) "The Merciful, the Compassionate."
(5) "Master of the Day of Judgement."
(6) "It is You we worship and it is You we ask for help."
(7) "Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray."
[Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah)]
" مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ، فَهِيَ خِدَاجٌ(1) ثَلَاثًا، غَيْرَ تَمَامٍ، فَقِيلَ لِأَبِي هُرَيْرَةَ: إِنَّا نَكُونُ وَرَاءَ الْإِمَامِ، فَقَالَ: اقْرَأْ بِهَا فِي نَفْسِكَ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ الْعَبْدُ:{ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ } قَالَ اللَّهُ عَزَّ وَجَلَّ: حَمِدَنِي عَبْدِي، وَإِذَا قَالَ:{ الرَّحْمَنِ الرَّحِيمِ } قَالَ اللَّهُ عَزَّ وَجَلَّ: أَثْنَى عَلَيَّ عَبْدِي، وَإِذَا قَالَ:{ مَالِكِ يَوْمِ الدِّينِ } قَالَ اللَّهُ: مَجَّدَنِي عَبْدِي - وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي، فَإِذَا قَالَ:{ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ } قَالَ: هَذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:{ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ } قَالَ: هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ".
رواه مسلم (وكذلك مالك والترمذي وأبو داود والنسائي وابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"A prayer performed by someone who has not recited the Essence of the Qur'an (1) during it is deficient (and he repeated the word three times), incomplete."
Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2)
He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say:
"Allah (mighty and sublime be He), had said: 'I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: 'Al-hamdu lillahi rabbi l-alamin' (3), Allah (mighty and sublime be He) says: 'My servant has praised Me.' And when he says: 'Ar-rahmani r-rahim' (4), Allah (mighty and sublime be He) says: 'My servant has extolled Me,' and when he says: 'Maliki yawmi d-din' (5), Allah says: 'My servant has glorified Me' - and on one occasion He said: 'My servant has submitted to My power.' And when he says: 'Iyyaka na budu wa iyyaka nasta in' (6), He says: 'This is between Me and My servant, and My servant shall have what he has asked for.' And when he says: 'Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin' (7), He says: 'This is for My servant, and My servant shall have what he has asked for.'"
(1) Surat al-Fatihah, the first surah (chapter) of the Qur'an.
(2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.
(3) "Praise be to Allah, Lord of the Worlds."
(4) "The Merciful, the Compassionate."
(5) "Master of the Day of Judgement."
(6) "It is You we worship and it is You we ask for help."
(7) "Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray."
[Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah)]
Hadith Qudsi 9
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
"إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ مِنْ عَمَلِهِ صَلَاتُهُ. فَإِنْ صَلُحَتْ فَقَدْ أَفْلَحَ وَأَنْجَحَ، وَإِنْ فَسَدَتْ فَقَدْ خَابَ وَخَسِرَ، فَإِنْ انْتَقَصَ مِنْ فَرِيضَتِهِ شَيْءٌ قَالَ الرَّبُّ عَزَّ وَجَلَّ: انْظُرُوا هَلْ لِعَبْدِي مِنْ تَطَوُّعٍ فَيُكَمَّلَ بِهَا مَا انْتَقَصَ مِنْ الْفَرِيضَةِ، ثُمَّ يَكُونُ سَائِرُ عَمَلِهِ عَلَى ذَلِكَ".
رواه الترمذي(1) وكذلك أبو داود والنسائي وابن ماجه وأحمد On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah (mighty and sublime be He) says:
'The first of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers.' If they are in order, then he will have prospered and succeeded; and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: 'See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers.' Then the rest of his actions will be judged in like fashion."
[At-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and Ahmad).]
"إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ مِنْ عَمَلِهِ صَلَاتُهُ. فَإِنْ صَلُحَتْ فَقَدْ أَفْلَحَ وَأَنْجَحَ، وَإِنْ فَسَدَتْ فَقَدْ خَابَ وَخَسِرَ، فَإِنْ انْتَقَصَ مِنْ فَرِيضَتِهِ شَيْءٌ قَالَ الرَّبُّ عَزَّ وَجَلَّ: انْظُرُوا هَلْ لِعَبْدِي مِنْ تَطَوُّعٍ فَيُكَمَّلَ بِهَا مَا انْتَقَصَ مِنْ الْفَرِيضَةِ، ثُمَّ يَكُونُ سَائِرُ عَمَلِهِ عَلَى ذَلِكَ".
رواه الترمذي(1) وكذلك أبو داود والنسائي وابن ماجه وأحمد On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah (mighty and sublime be He) says:
'The first of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers.' If they are in order, then he will have prospered and succeeded; and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: 'See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers.' Then the rest of his actions will be judged in like fashion."
[At-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and Ahmad).]
Hadith Qudsi 10
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
" يَقُولُ اللَّهُ عَزَّ وَجَلَّ: الصَّوْمُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ شَهْوَتَهُ وَأَكْلَهُ وَشُرْبَهُ مِنْ أَجْلِي، وَالصَّوْمُ جُنَّةٌ(1)، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ حِينَ يُفْطِرُ، وَفَرْحَةٌ حِينَ يَلْقَى رَبَّهُ، وَلَخُلُوفُ(2) فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ".
رواه البخاري (وكذلك مسلم ومالك والترمذي النسائي وابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah (mighty and sublime be He) says:
'Fasting is Mine and it is I Who give reward for it. [A man] gives up his sexual passion, his food and his drink for My sake.' Fasting is like a shield, and he who fasts has two joys: a joy when he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah's estimation than the smell of musk."
[Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).]
" يَقُولُ اللَّهُ عَزَّ وَجَلَّ: الصَّوْمُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ شَهْوَتَهُ وَأَكْلَهُ وَشُرْبَهُ مِنْ أَجْلِي، وَالصَّوْمُ جُنَّةٌ(1)، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ حِينَ يُفْطِرُ، وَفَرْحَةٌ حِينَ يَلْقَى رَبَّهُ، وَلَخُلُوفُ(2) فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ".
رواه البخاري (وكذلك مسلم ومالك والترمذي النسائي وابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah (mighty and sublime be He) says:
'Fasting is Mine and it is I Who give reward for it. [A man] gives up his sexual passion, his food and his drink for My sake.' Fasting is like a shield, and he who fasts has two joys: a joy when he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah's estimation than the smell of musk."
[Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).]
Hadith Qudsi 11
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
" قَالَ اللَّهُ: أَنْفِقْ يَا ابْنَ آدَمَ، أُنْفِقْ عَلَيْكَ ". On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah (mighty and sublime be He) said:
'Spend (on charity), O son of Adam, and I shall spend on you.'"
[Bukhari (also by Muslim).]
" قَالَ اللَّهُ: أَنْفِقْ يَا ابْنَ آدَمَ، أُنْفِقْ عَلَيْكَ ". On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah (mighty and sublime be He) said:
'Spend (on charity), O son of Adam, and I shall spend on you.'"
[Bukhari (also by Muslim).]
Hadith Qudsi 12
عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
" حُوسِبَ رَجُلٌ مِمَّنْ كَانَ قَبْلَكُمْ، فَلَمْ يُوجَدْ لَهُ مِنْ الْخَيْرِ شَيْءٌ، إِلَّا أَنَّهُ كَانَ يُخَالِطُ(1) النَّاسَ، وَكَانَ مُوسِرًا، فَكَانَ يَأْمُرُ غِلْمَانَهُ أَنْ يَتَجَاوَزُوا عَنْ الْمُعْسِرِ، قَالَ (2) قَالَ اللَّهُ : نَحْنُ أَحَقُّ بِذَلِكَ مِنْكَ، تَجَاوَزُوا عَنْهُ"
رواه مسلم (وكذلك البخاري والنسائي) On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him), who said that the Messenger of Allah (may the blessings and peace of Allah be upon him) said:
"A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt]." He (the Prophet - peace and blessings of Allah be upon him) said that Allah said: "We are worthier than you of that (of being so generous). Let him off."
[Muslim (also by al-Bukhari and an-Nasa'i).]
" حُوسِبَ رَجُلٌ مِمَّنْ كَانَ قَبْلَكُمْ، فَلَمْ يُوجَدْ لَهُ مِنْ الْخَيْرِ شَيْءٌ، إِلَّا أَنَّهُ كَانَ يُخَالِطُ(1) النَّاسَ، وَكَانَ مُوسِرًا، فَكَانَ يَأْمُرُ غِلْمَانَهُ أَنْ يَتَجَاوَزُوا عَنْ الْمُعْسِرِ، قَالَ (2) قَالَ اللَّهُ : نَحْنُ أَحَقُّ بِذَلِكَ مِنْكَ، تَجَاوَزُوا عَنْهُ"
رواه مسلم (وكذلك البخاري والنسائي) On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him), who said that the Messenger of Allah (may the blessings and peace of Allah be upon him) said:
"A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt]." He (the Prophet - peace and blessings of Allah be upon him) said that Allah said: "We are worthier than you of that (of being so generous). Let him off."
[Muslim (also by al-Bukhari and an-Nasa'i).]
Hadith Qudsi 13
عَنْ عَدِيَّ بْنَ حَاتِمٍ رَضِيَ اللَّهُ عَنْهُ يَقُولُ:
"كُنْتُ عِنْدَ رَسُولِ اللَّهِ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَجَاءَهُ رَجُلَانِ: أَحَدُهُمَا يَشْكُو الْعَيْلَةَ(1)، وَالْآخَرُ يَشْكُو قَطْعَ السَّبِيلِ(2)، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَمَّا قَطْعُ السَّبِيلِ فَإِنَّهُ لَا يَأْتِي عَلَيْكَ إِلَّا قَلِيلٌ، حَتَّى تَخْرُجَ الْعِيرُ إِلَى مَكَّةَ بِغَيْرِ خَفِيرٍ. وَأَمَّا الْعَيْلَةُ، فَإِنَّ السَّاعَةَ لَا تَقُومُ حَتَّى يَطُوفَ أَحَدُكُمْ بِصَدَقَتِهِ، لَا يَجِدُ مَنْ يَقْبَلُهَا مِنْهُ، ثُمَّ لَيَقِفَنَّ أَحَدُكُمْ بَيْنَ يَدَيْ اللَّهِ، لَيْسَ بَيْنَهُ وَبَيْنَهُ حِجَابٌ وَلَا تَرْجُمَانٌ يُتَرْجِمُ لَهُ، ثُمَّ لَيَقُولَنَّ لَهُ: أَلَمْ أُوتِكَ مَالًا؟ فَلَيَقُولَنَّ: بَلَى، ثُمَّ لَيَقُولَنَّ: أَلَمْ أُرْسِلْ إِلَيْكَ رَسُولًا؟ فَلَيَقُولَنَّ: بَلَى، فَيَنْظُرُ عَنْ يَمِينِهِ، فَلَا يَرَى إِلَّا النَّارَ، ثُمَّ يَنْظُرُ عَنْ شِمَالِهِ، فَلَا يَرَى إِلَّا النَّارَ، فَلْيَتَّقِيَنَّ أَحَدُكُمْ النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَإِنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ".
رواه البخاري On the authority of Adiyy ibn Hatim (may Allah be pleased with him), who said:
I was with the Messenger of Allah (may the blessings and peace of Allah be upon him) and there came to him two men: one of them was complaining of penury (being very poor), while the other was complaining of brigandry (robbery). The Messenger of Allah (may the blessings and peace of Allah be upon him) said: "As for brigandry, it will be but a short time before a caravan will [be able to] go out of Mecca without a guard. As for penury, the Hour (Day of Judgement) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screen between Him and him, nor an interpreter to translate for him. Then He will say to him:Did I not bring you wealth? And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date - and if he finds it not, then with a kind word."
(1) i.e. at the time of the Hour.
[Bukhari]
"كُنْتُ عِنْدَ رَسُولِ اللَّهِ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَجَاءَهُ رَجُلَانِ: أَحَدُهُمَا يَشْكُو الْعَيْلَةَ(1)، وَالْآخَرُ يَشْكُو قَطْعَ السَّبِيلِ(2)، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَمَّا قَطْعُ السَّبِيلِ فَإِنَّهُ لَا يَأْتِي عَلَيْكَ إِلَّا قَلِيلٌ، حَتَّى تَخْرُجَ الْعِيرُ إِلَى مَكَّةَ بِغَيْرِ خَفِيرٍ. وَأَمَّا الْعَيْلَةُ، فَإِنَّ السَّاعَةَ لَا تَقُومُ حَتَّى يَطُوفَ أَحَدُكُمْ بِصَدَقَتِهِ، لَا يَجِدُ مَنْ يَقْبَلُهَا مِنْهُ، ثُمَّ لَيَقِفَنَّ أَحَدُكُمْ بَيْنَ يَدَيْ اللَّهِ، لَيْسَ بَيْنَهُ وَبَيْنَهُ حِجَابٌ وَلَا تَرْجُمَانٌ يُتَرْجِمُ لَهُ، ثُمَّ لَيَقُولَنَّ لَهُ: أَلَمْ أُوتِكَ مَالًا؟ فَلَيَقُولَنَّ: بَلَى، ثُمَّ لَيَقُولَنَّ: أَلَمْ أُرْسِلْ إِلَيْكَ رَسُولًا؟ فَلَيَقُولَنَّ: بَلَى، فَيَنْظُرُ عَنْ يَمِينِهِ، فَلَا يَرَى إِلَّا النَّارَ، ثُمَّ يَنْظُرُ عَنْ شِمَالِهِ، فَلَا يَرَى إِلَّا النَّارَ، فَلْيَتَّقِيَنَّ أَحَدُكُمْ النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَإِنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ".
رواه البخاري On the authority of Adiyy ibn Hatim (may Allah be pleased with him), who said:
I was with the Messenger of Allah (may the blessings and peace of Allah be upon him) and there came to him two men: one of them was complaining of penury (being very poor), while the other was complaining of brigandry (robbery). The Messenger of Allah (may the blessings and peace of Allah be upon him) said: "As for brigandry, it will be but a short time before a caravan will [be able to] go out of Mecca without a guard. As for penury, the Hour (Day of Judgement) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screen between Him and him, nor an interpreter to translate for him. Then He will say to him:Did I not bring you wealth? And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date - and if he finds it not, then with a kind word."
(1) i.e. at the time of the Hour.
[Bukhari]
Hadith Qudsi 14
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
" إِنَّ لِلَّهِ تَبَارَكَ وَتَعَالَى مَلَائِكَةً سَيَّارَةً فُضُلًا(1)، يَتَتَبَّعُونَ مَجَالِسَ الذِّكْرِ، فَإِذَا وَجَدُوا مَجْلِسًا فِيهِ ذِكْرٌ، قَعَدُوا مَعَهُمْ، وَحَفَّ بَعْضُهُمْ بَعْضًا بِأَجْنِحَتِهِمْ، حَتَّى يَمْلَئُوا مَا بَيْنَهُمْ وَبَيْنَ السَّمَاءِ الدُّنْيَا، فَإِذَا تَفَرَّقُوا عَرَجُوا وَصَعِدُوا إِلَى السَّمَاءِ، قَالَ (2) : فَيَسْأَلُهُمْ اللَّهُ عَزَّ وَجَلَّ وَهُوَ أَعْلَمُ بِهِمْ: مِنْ أَيْنَ جِئْتُمْ؟ فَيَقُولُونَ: جِئْنَا مِنْ عِنْدِ عِبَادٍ لَكَ فِي الْأَرْضِ، يُسَبِّحُونَكَ وَيُكَبِّرُونَكَ وَيُهَلِّلُونَكَ وَيَحْمَدُونَكَ وَيَسْأَلُونَكَ، قَالَ: وَمَا يَسْأَلُونِي؟ قَالُوا يَسْأَلُونَكَ جَنَّتَكَ، قَالَ: وَهَلْ رَأَوْا جَنَّتِي؟ قَالُوا: لَا أَيْ رَبِّ، قَالَ: فَكَيْفَ لَوْ رَأَوْا جَنَّتِي! قَالُوا: وَيَسْتَجِيرُونَكَ، قَالَ: وَمِمَّ يَسْتَجِيرُونَنِي؟ قَالُوا: مِنْ نَارِكَ يَا رَبِّ، قَالَ: وَهَلْ رَأَوْا نَارِي؟ قَالُوا: لَا، قَالَ: فَكَيْفَ لَوْ رَأَوْا نَارِي! قَالُوا: وَيَسْتَغْفِرُونَكَ، قَالَ (1) فَيَقُولُ: قَدْ غَفَرْتُ لَهُمْ، فَأَعْطَيْتُهُمْ مَا سَأَلُوا، وَأَجَرْتُهُمْ مِمَّا اسْتَجَارُوا، قَالَ(1) يَقُولُونَ: رَبِّ فِيهِمْ فُلَانٌ، عَبْدٌ خَطَّاءٌ إِنَّمَا مَرَّ فَجَلَسَ مَعَهُمْ، قَالَ(1): فَيَقُولُ: وَلَهُ غَفَرْتُ؛ هُمْ الْقَوْمُ، لَا يَشْقَى بِهِمْ جَلِيسُهُمْ"
رواه مسلم وكذلك البخاري والترمذي والنسائي On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, filling in that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven." He (the Prophet - peace and blessings of Allah be upon him) said: "Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: 'From where have you come?' And they say: 'We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You.' He says: 'And what do they ask of Me?' They say: 'They ask of You Your Paradise.' He says: 'And have they seen My Paradise?' They say: 'No, O Lord.' He says: 'And how would it be were they to have seen My Paradise!' They say: 'And they ask protection of You.' He says: 'From what do they ask protection of Me?' They say: 'From Your Hell-fire, O Lord.' He says: 'And have they seen My Hell-fire?' They say: 'No.' He says: 'And how would it be were they to have seen My Hell-fire!' They say: 'And they ask for Your forgiveness.'" He (the Prophet - peace and blessings of Allah be upon him) said: "Then He says: 'I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.'" He (the Prophet - peace and blessings of Allah be upon him) said: "They say: 'O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them.'" He (the Prophet - peace and blessings of Allah be upon him) said: "And He says: 'And to him [too] I have given forgiveness: he who sits with such people shall not suffer.'"
[Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).]
" إِنَّ لِلَّهِ تَبَارَكَ وَتَعَالَى مَلَائِكَةً سَيَّارَةً فُضُلًا(1)، يَتَتَبَّعُونَ مَجَالِسَ الذِّكْرِ، فَإِذَا وَجَدُوا مَجْلِسًا فِيهِ ذِكْرٌ، قَعَدُوا مَعَهُمْ، وَحَفَّ بَعْضُهُمْ بَعْضًا بِأَجْنِحَتِهِمْ، حَتَّى يَمْلَئُوا مَا بَيْنَهُمْ وَبَيْنَ السَّمَاءِ الدُّنْيَا، فَإِذَا تَفَرَّقُوا عَرَجُوا وَصَعِدُوا إِلَى السَّمَاءِ، قَالَ (2) : فَيَسْأَلُهُمْ اللَّهُ عَزَّ وَجَلَّ وَهُوَ أَعْلَمُ بِهِمْ: مِنْ أَيْنَ جِئْتُمْ؟ فَيَقُولُونَ: جِئْنَا مِنْ عِنْدِ عِبَادٍ لَكَ فِي الْأَرْضِ، يُسَبِّحُونَكَ وَيُكَبِّرُونَكَ وَيُهَلِّلُونَكَ وَيَحْمَدُونَكَ وَيَسْأَلُونَكَ، قَالَ: وَمَا يَسْأَلُونِي؟ قَالُوا يَسْأَلُونَكَ جَنَّتَكَ، قَالَ: وَهَلْ رَأَوْا جَنَّتِي؟ قَالُوا: لَا أَيْ رَبِّ، قَالَ: فَكَيْفَ لَوْ رَأَوْا جَنَّتِي! قَالُوا: وَيَسْتَجِيرُونَكَ، قَالَ: وَمِمَّ يَسْتَجِيرُونَنِي؟ قَالُوا: مِنْ نَارِكَ يَا رَبِّ، قَالَ: وَهَلْ رَأَوْا نَارِي؟ قَالُوا: لَا، قَالَ: فَكَيْفَ لَوْ رَأَوْا نَارِي! قَالُوا: وَيَسْتَغْفِرُونَكَ، قَالَ (1) فَيَقُولُ: قَدْ غَفَرْتُ لَهُمْ، فَأَعْطَيْتُهُمْ مَا سَأَلُوا، وَأَجَرْتُهُمْ مِمَّا اسْتَجَارُوا، قَالَ(1) يَقُولُونَ: رَبِّ فِيهِمْ فُلَانٌ، عَبْدٌ خَطَّاءٌ إِنَّمَا مَرَّ فَجَلَسَ مَعَهُمْ، قَالَ(1): فَيَقُولُ: وَلَهُ غَفَرْتُ؛ هُمْ الْقَوْمُ، لَا يَشْقَى بِهِمْ جَلِيسُهُمْ"
رواه مسلم وكذلك البخاري والترمذي والنسائي On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, filling in that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven." He (the Prophet - peace and blessings of Allah be upon him) said: "Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: 'From where have you come?' And they say: 'We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You.' He says: 'And what do they ask of Me?' They say: 'They ask of You Your Paradise.' He says: 'And have they seen My Paradise?' They say: 'No, O Lord.' He says: 'And how would it be were they to have seen My Paradise!' They say: 'And they ask protection of You.' He says: 'From what do they ask protection of Me?' They say: 'From Your Hell-fire, O Lord.' He says: 'And have they seen My Hell-fire?' They say: 'No.' He says: 'And how would it be were they to have seen My Hell-fire!' They say: 'And they ask for Your forgiveness.'" He (the Prophet - peace and blessings of Allah be upon him) said: "Then He says: 'I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.'" He (the Prophet - peace and blessings of Allah be upon him) said: "They say: 'O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them.'" He (the Prophet - peace and blessings of Allah be upon him) said: "And He says: 'And to him [too] I have given forgiveness: he who sits with such people shall not suffer.'"
[Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).]
Hadith Qudsi 15
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :
"يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ، ذَكَرْتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلَإٍ، ذَكَرْتُهُ فِي مَلَإٍ خَيْرٌ مِنْهُمْ، وَإِنْ تَقَرَّبَ إِلَيَّ بِشِبْرٍ، تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِنْ تَقَرَّبَ إِلَيَّ ذِرَاعًا، تَقَرَّبْتُ إِلَيْهِ بَاعًا(1) وَإِنْ أَتَانِي يَمْشِي، أَتَيْتُهُ هَرْوَلَةً"
رواه البخاري (وكذلك مسلم والترمذي وابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Prophet (peace and blessings of Allah be upon him) said:
"Allah the Almighty said:
'I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me an arm's length, I draw near to him a fathom's length. And if he comes to Me walking, I go to him at speed."
(1) Another possible rendering of the Arabic is: 'I am as My servant expects Me to be.' The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty.
[Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).]
"يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ، ذَكَرْتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلَإٍ، ذَكَرْتُهُ فِي مَلَإٍ خَيْرٌ مِنْهُمْ، وَإِنْ تَقَرَّبَ إِلَيَّ بِشِبْرٍ، تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِنْ تَقَرَّبَ إِلَيَّ ذِرَاعًا، تَقَرَّبْتُ إِلَيْهِ بَاعًا(1) وَإِنْ أَتَانِي يَمْشِي، أَتَيْتُهُ هَرْوَلَةً"
رواه البخاري (وكذلك مسلم والترمذي وابن ماجه) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Prophet (peace and blessings of Allah be upon him) said:
"Allah the Almighty said:
'I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me an arm's length, I draw near to him a fathom's length. And if he comes to Me walking, I go to him at speed."
(1) Another possible rendering of the Arabic is: 'I am as My servant expects Me to be.' The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty.
[Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).]
Hadith Qudsi 16
عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فِيمَا يَرْوِي عَنْ رَبِّهِ عَزَّ وَجَلَّ، قَالَ:
"إِنَّ اللَّهَ كَتَبَ الْحَسَنَاتِ وَالسَّيِّئَاتِ، ثُمَّ بَيَّنَ ذَلِكَ: فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا، كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا، كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلَى أَضْعَافٍ كَثِيرَةٍ، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا، كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا، كَتَبَهَا اللَّهُ لَهُ سَيِّئَةً وَاحِدَةً".
رواه البخاري ومسلم On the authority of Ibn Abbas (may Allah be pleased with them both), from the Messenger of Allah (peace and blessings of Allah be upon him), among the sayings he related from his Lord (glorified and exalted be He) is that He said:
"Allah has written down the good deeds and the bad ones." Then He explained it [by saying that] "he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed."
[Bukhari and Muslim.]
"إِنَّ اللَّهَ كَتَبَ الْحَسَنَاتِ وَالسَّيِّئَاتِ، ثُمَّ بَيَّنَ ذَلِكَ: فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا، كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا، كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلَى أَضْعَافٍ كَثِيرَةٍ، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا، كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا، كَتَبَهَا اللَّهُ لَهُ سَيِّئَةً وَاحِدَةً".
رواه البخاري ومسلم On the authority of Ibn Abbas (may Allah be pleased with them both), from the Messenger of Allah (peace and blessings of Allah be upon him), among the sayings he related from his Lord (glorified and exalted be He) is that He said:
"Allah has written down the good deeds and the bad ones." Then He explained it [by saying that] "he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed."
[Bukhari and Muslim.]
Hadith Qudsi 17
عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيمَا يَرْوِيهِ عَنْ رَبِّهِ عَزَّ وَجَلَّ أَنَّهُ قَالَ:
" يَا عِبَادِي: إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا.
يَا عِبَادِي: كُلُّكُمْ ضَالٌّ إِلَّا مَنْ هَدَيْتُهُ فَاسْتَهْدُونِي أَهْدِكُمْ، يَا عِبَادِي: كُلُّكُمْ جَائِعٌ إِلَّا مَنْ أَطْعَمْتُهُ فَاسْتَطْعِمُونِي أُطْعِمْكُمْ، يَا عِبَادِي: كُلُّكُمْ عَارٍ إِلَّا مَنْ كَسَوْتُهُ فَاسْتَكْسُونِي أَكْسُكُمْ، يَا عِبَادِي: إِنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعًا، فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ.
يَا عِبَادِي: إِنَّكُمْ لَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي، وَلَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيدٍ وَاحِدٍ فَسَأَلُونِي، فَأَعْطَيْتُ كُلَّ وَاحِدٍ مَسْأَلَتَهُ، مَا نَقَصَ ذَلِكَ مِمَّا عِنْدِي إِلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إِذَا أُدْخِلَ الْبَحْرَ.
يَا عِبَادِي: إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوَفِّيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدْ اللَّهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ".
رواه مسلم (وكذلك الترمذي وابن ماجه) On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him) is that among the sayings he relates from his Lord (may He be glorified) is that He said:
"'O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you. O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allah and let him who finds other than that blame no one but himself.'"
[Muslim (also by at-Tirmidhi and Ibn Majah).]
" يَا عِبَادِي: إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا.
يَا عِبَادِي: كُلُّكُمْ ضَالٌّ إِلَّا مَنْ هَدَيْتُهُ فَاسْتَهْدُونِي أَهْدِكُمْ، يَا عِبَادِي: كُلُّكُمْ جَائِعٌ إِلَّا مَنْ أَطْعَمْتُهُ فَاسْتَطْعِمُونِي أُطْعِمْكُمْ، يَا عِبَادِي: كُلُّكُمْ عَارٍ إِلَّا مَنْ كَسَوْتُهُ فَاسْتَكْسُونِي أَكْسُكُمْ، يَا عِبَادِي: إِنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعًا، فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ.
يَا عِبَادِي: إِنَّكُمْ لَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي، وَلَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيدٍ وَاحِدٍ فَسَأَلُونِي، فَأَعْطَيْتُ كُلَّ وَاحِدٍ مَسْأَلَتَهُ، مَا نَقَصَ ذَلِكَ مِمَّا عِنْدِي إِلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إِذَا أُدْخِلَ الْبَحْرَ.
يَا عِبَادِي: إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوَفِّيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدْ اللَّهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ".
رواه مسلم (وكذلك الترمذي وابن ماجه) On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him) is that among the sayings he relates from his Lord (may He be glorified) is that He said:
"'O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you. O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allah and let him who finds other than that blame no one but himself.'"
[Muslim (also by at-Tirmidhi and Ibn Majah).]
Hadith Qudsi 18
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
" إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ يَوْمَ الْقِيَامَةِ: يَا ابْنَ آدَمَ، مَرِضْتُ فَلَمْ تَعُدْنِي(1) قَالَ: يَا رَبِّ كَيْفَ أَعُودُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ: أَمَا عَلِمْتَ أَنَّ عَبْدِي فُلَانًا مَرِضَ فَلَمْ تَعُدْهُ؟ أَمَا عَلِمْتَ أَنَّكَ لَوْ عُدْتَهُ لَوَجَدْتَنِي عِنْدَهُ. يَا ابْنَ آدَمَ: اسْتَطْعَمْتُكَ فَلَمْ تُطْعِمْنِي، قَالَ: يَا رَبِّ وَكَيْفَ أُطْعِمُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ: أَمَا عَلِمْتَ أَنَّهُ اسْتَطْعَمَكَ عَبْدِي فُلَانٌ فَلَمْ تُطْعِمْهُ؟ أَمَا عَلِمْتَ أَنَّكَ لَوْ أَطْعَمْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي. يَا ابْنَ آدَمَ: اسْتَسْقَيْتُكَ فَلَمْ تَسْقِنِي، قَالَ: يَا رَبِّ كَيْفَ أَسْقِيكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ اسْتَسْقَاكَ عَبْدِي فُلَانٌ فَلَمْ تَسْقِهِ، أَمَا إِنَّكَ لَوْ سَقَيْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي"
رواه مسلم On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) will say on the Day of Resurrection:
'O son of Adam, I fell ill and you visited Me not.' He will say: 'O Lord, and how should I visit You when You are the Lord of the worlds?' He will say: 'Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not.' He will say: 'O Lord, and how should I feed You when You are the Lord of the worlds?' He will say: 'Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink.' He will say: 'O Lord, how should I give You to drink when You are the Lord of the worlds?' He will say: 'My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.'"
[Muslim]
" إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ يَوْمَ الْقِيَامَةِ: يَا ابْنَ آدَمَ، مَرِضْتُ فَلَمْ تَعُدْنِي(1) قَالَ: يَا رَبِّ كَيْفَ أَعُودُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ: أَمَا عَلِمْتَ أَنَّ عَبْدِي فُلَانًا مَرِضَ فَلَمْ تَعُدْهُ؟ أَمَا عَلِمْتَ أَنَّكَ لَوْ عُدْتَهُ لَوَجَدْتَنِي عِنْدَهُ. يَا ابْنَ آدَمَ: اسْتَطْعَمْتُكَ فَلَمْ تُطْعِمْنِي، قَالَ: يَا رَبِّ وَكَيْفَ أُطْعِمُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ: أَمَا عَلِمْتَ أَنَّهُ اسْتَطْعَمَكَ عَبْدِي فُلَانٌ فَلَمْ تُطْعِمْهُ؟ أَمَا عَلِمْتَ أَنَّكَ لَوْ أَطْعَمْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي. يَا ابْنَ آدَمَ: اسْتَسْقَيْتُكَ فَلَمْ تَسْقِنِي، قَالَ: يَا رَبِّ كَيْفَ أَسْقِيكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ اسْتَسْقَاكَ عَبْدِي فُلَانٌ فَلَمْ تَسْقِهِ، أَمَا إِنَّكَ لَوْ سَقَيْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي"
رواه مسلم On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) will say on the Day of Resurrection:
'O son of Adam, I fell ill and you visited Me not.' He will say: 'O Lord, and how should I visit You when You are the Lord of the worlds?' He will say: 'Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not.' He will say: 'O Lord, and how should I feed You when You are the Lord of the worlds?' He will say: 'Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink.' He will say: 'O Lord, how should I give You to drink when You are the Lord of the worlds?' He will say: 'My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.'"
[Muslim]
Hadith Qudsi 19
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
" قَالَ اللَّهُ عَزَّ وَجَلَّ: الْكِبْرِيَاءُ رِدَائِي، وَالْعَظَمَةُ إِزَارِي، فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا، قَذَفْتُهُ فِي النَّارِ".
رواه أبو داود(وكذلك ابن ماجه وأحمد) بأسانيد صحيحة.(1) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) said:Pride is My cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.
[Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.]
" قَالَ اللَّهُ عَزَّ وَجَلَّ: الْكِبْرِيَاءُ رِدَائِي، وَالْعَظَمَةُ إِزَارِي، فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا، قَذَفْتُهُ فِي النَّارِ".
رواه أبو داود(وكذلك ابن ماجه وأحمد) بأسانيد صحيحة.(1) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) said:Pride is My cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.
[Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.]
Hadith Qudsi 20
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ،أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
" تُفْتَحُ أَبْوَابُ الْجَنَّةِ يَوْمَ الِاثْنَيْنِ، وَيَوْمَ الْخَمِيسِ، فَيُغْفَرُ لِكُلِّ عَبْدٍ لَا يُشْرِكُ بِاللَّهِ شَيْئًا، إِلَّا رَجُلًا كَانَتْ بَيْنَهُ وَبَيْنَ أَخِيهِ شَحْنَاءُ، فَيُقَالُ: (1) أَنْظِرُوا (2) هَذَيْنِ حَتَّى يَصْطَلِحَا، أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا، أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا"
رواه مسلم (وكذلك مالك وأبو داود) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: 'Delay these two until they are reconciled; delay these two until they are reconciled.'"
[Muslim (also by Malik and Abu Dawud).]
" تُفْتَحُ أَبْوَابُ الْجَنَّةِ يَوْمَ الِاثْنَيْنِ، وَيَوْمَ الْخَمِيسِ، فَيُغْفَرُ لِكُلِّ عَبْدٍ لَا يُشْرِكُ بِاللَّهِ شَيْئًا، إِلَّا رَجُلًا كَانَتْ بَيْنَهُ وَبَيْنَ أَخِيهِ شَحْنَاءُ، فَيُقَالُ: (1) أَنْظِرُوا (2) هَذَيْنِ حَتَّى يَصْطَلِحَا، أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا، أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا"
رواه مسلم (وكذلك مالك وأبو داود) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: 'Delay these two until they are reconciled; delay these two until they are reconciled.'"
[Muslim (also by Malik and Abu Dawud).]
Hadith Qudsi 21
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
" قَالَ اللَّهُ تَعَالَى: ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ: رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ (1)، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِ أَجْرَهُ"
رواه البخاري (وكذلك ابن ماجه وأحمد) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah the Almighty said:
'There are three (1) whose adversary I shall be on the Day of Resurrection: a man who has given his word by Me and has broken it; a man who has sold a free man (2) and has consumed the price; and a man who has hired a workman, has exacted his due in full from him and has not given him his wage.'"
(1) i.e. types of men.
(2) i.e. a man who has made a slave of another and has sold him.
[Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).]
" قَالَ اللَّهُ تَعَالَى: ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ: رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ (1)، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِ أَجْرَهُ"
رواه البخاري (وكذلك ابن ماجه وأحمد) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah the Almighty said:
'There are three (1) whose adversary I shall be on the Day of Resurrection: a man who has given his word by Me and has broken it; a man who has sold a free man (2) and has consumed the price; and a man who has hired a workman, has exacted his due in full from him and has not given him his wage.'"
(1) i.e. types of men.
(2) i.e. a man who has made a slave of another and has sold him.
[Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).]
Hadith Qudsi 22
عَنْ أَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
" لَا يَحْقِرْ أَحَدُكُمْ نَفْسَهُ، قَالُوا: يَا رَسُولَ اللَّهِ كَيْفَ يَحْقِرُ أَحَدُنَا نَفْسَهُ؟ قَالَ: يَرَى أَمْرَ الِلَّهِ عَلَيْهِ فِيهِ مَقَالٌ، ثُمَّ لَا يَقُولُ فِيهِ، فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ لَهُ يَوْمَ الْقِيَامَةِ: مَا مَنَعَكَ أَنْ تَقُولَ فِي كَذَا وَكَذَا؟ فَيَقُولُ: خَشْيَةُ النَّاسِ، فَيَقُولُ: فَإِيَّايَ كُنْتَ أَحَقَّ أَنْ تَخْشَى"
رواه ابن ماجه بسند صحيح On the authority of Abu Sa'id (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Let not any one of you belittle himself." They said: "O Messenger of Allah, how can any one of us belittle himself?" He said: "He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: 'What prevented you from saying something about such-and-such and such-and-such?' He will say: 'It was] out of fear of people.' Then He says: 'Rather it is I whom you should more properly fear.'"
[Ibn Majah with a sound chain of authorities.]
" لَا يَحْقِرْ أَحَدُكُمْ نَفْسَهُ، قَالُوا: يَا رَسُولَ اللَّهِ كَيْفَ يَحْقِرُ أَحَدُنَا نَفْسَهُ؟ قَالَ: يَرَى أَمْرَ الِلَّهِ عَلَيْهِ فِيهِ مَقَالٌ، ثُمَّ لَا يَقُولُ فِيهِ، فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ لَهُ يَوْمَ الْقِيَامَةِ: مَا مَنَعَكَ أَنْ تَقُولَ فِي كَذَا وَكَذَا؟ فَيَقُولُ: خَشْيَةُ النَّاسِ، فَيَقُولُ: فَإِيَّايَ كُنْتَ أَحَقَّ أَنْ تَخْشَى"
رواه ابن ماجه بسند صحيح On the authority of Abu Sa'id (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Let not any one of you belittle himself." They said: "O Messenger of Allah, how can any one of us belittle himself?" He said: "He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: 'What prevented you from saying something about such-and-such and such-and-such?' He will say: 'It was] out of fear of people.' Then He says: 'Rather it is I whom you should more properly fear.'"
[Ibn Majah with a sound chain of authorities.]
Hadith Qudsi 23
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :
"إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ يَوْمَ الْقِيَامَةِ: أَيْنَ الْمُتَحَابُّونَ بجَلَالِي؟ الْيَوْمَ أُظِلُّهُمْ فِي ظِلِّي يَوْمَ لَا ظِلَّ إِلَّا ظِلِّي"
رواه البخاري (وكذلك مالك) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah will say on the Day of Resurrection:
'Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.'"
[Bukhari (also by Malik).]
"إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ يَوْمَ الْقِيَامَةِ: أَيْنَ الْمُتَحَابُّونَ بجَلَالِي؟ الْيَوْمَ أُظِلُّهُمْ فِي ظِلِّي يَوْمَ لَا ظِلَّ إِلَّا ظِلِّي"
رواه البخاري (وكذلك مالك) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah will say on the Day of Resurrection:
'Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.'"
[Bukhari (also by Malik).]
Hadith Qudsi 24
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
" إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْدًا دَعَا جِبْرِيلَ، فَقَالَ: إِنِّي أُحِبُّ فُلَانًا فَأَحِبَّهُ، قَالَ: فَيُحِبُّهُ جِبْرِيلُ، ثُمَّ يُنَادِي فِي السَّمَاءِ فَيَقُولُ: إِنَّ اللَّهَ يُحِبُّ فُلَانًا فَأَحِبُّوهُ، فَيُحِبُّهُ أَهْلُ السَّمَاءِ، قَالَ: ثُمَّ يُوضَعُ لَهُ الْقَبُولُ فِي الْأَرْضِ. وَإِذَا اللَّهُ أَبْغَضَ عَبْدًا، دَعَا جِبْرِيلَ فَيَقُولُ: إِنِّي أُبْغِضُ فُلَانًا فَأَبْغِضْهُ، فَيُبْغِضُهُ جِبْرِيلُ ثُمَّ يُنَادِي فِي أَهْلِ السَّمَاءِ: إِنَّ اللَّهَ يُبْغِضُ فُلَانًا فَأَبْغِضُوهُ، قَالَ: فَيُبْغِضُونَهُ، ثُمَّ تُوضَعُ لَهُ الْبَغْضَاءُ فِي الْأَرْضِ".
رواه مسلم (وكذلك البخاري ومالك والترمذي) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"If Allah has loved a servant [of His], He calls Gabriel (on whom be peace) and says: 'I love So-and-so, therefore love him.'" He (the Prophet - peace and blessings of Allah be upon him) said: "So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: 'Allah loves So-and-so, therefore love him.' And the inhabitants of heaven love him." He (the Prophet - peace and blessings of Allah be upon him) said: "Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: 'I abhor So-and-so, therefore abhor him.' So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: 'Allah abhors So-and-so, therefore abhor him.'" He (the Prophet - peace and blessings of Allah be upon him) said: "So they abhor him, and abhorrence is established for him on earth."
[Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).]
" إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْدًا دَعَا جِبْرِيلَ، فَقَالَ: إِنِّي أُحِبُّ فُلَانًا فَأَحِبَّهُ، قَالَ: فَيُحِبُّهُ جِبْرِيلُ، ثُمَّ يُنَادِي فِي السَّمَاءِ فَيَقُولُ: إِنَّ اللَّهَ يُحِبُّ فُلَانًا فَأَحِبُّوهُ، فَيُحِبُّهُ أَهْلُ السَّمَاءِ، قَالَ: ثُمَّ يُوضَعُ لَهُ الْقَبُولُ فِي الْأَرْضِ. وَإِذَا اللَّهُ أَبْغَضَ عَبْدًا، دَعَا جِبْرِيلَ فَيَقُولُ: إِنِّي أُبْغِضُ فُلَانًا فَأَبْغِضْهُ، فَيُبْغِضُهُ جِبْرِيلُ ثُمَّ يُنَادِي فِي أَهْلِ السَّمَاءِ: إِنَّ اللَّهَ يُبْغِضُ فُلَانًا فَأَبْغِضُوهُ، قَالَ: فَيُبْغِضُونَهُ، ثُمَّ تُوضَعُ لَهُ الْبَغْضَاءُ فِي الْأَرْضِ".
رواه مسلم (وكذلك البخاري ومالك والترمذي) On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"If Allah has loved a servant [of His], He calls Gabriel (on whom be peace) and says: 'I love So-and-so, therefore love him.'" He (the Prophet - peace and blessings of Allah be upon him) said: "So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: 'Allah loves So-and-so, therefore love him.' And the inhabitants of heaven love him." He (the Prophet - peace and blessings of Allah be upon him) said: "Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: 'I abhor So-and-so, therefore abhor him.' So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: 'Allah abhors So-and-so, therefore abhor him.'" He (the Prophet - peace and blessings of Allah be upon him) said: "So they abhor him, and abhorrence is established for him on earth."
[Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).]
Hadith Qudsi 25
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
" إِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ: مَنْ عَادَى لِي وَلِيًّا، فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ، كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ اسْتَعَاذَنِي لَأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ عَبْدِي الْمُؤْمِنِ، يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ"
رواه البخاري On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him."
[Bukhari]
" إِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ: مَنْ عَادَى لِي وَلِيًّا، فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ، كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ اسْتَعَاذَنِي لَأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ عَبْدِي الْمُؤْمِنِ، يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ"
رواه البخاري On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him."
[Bukhari]
Hadith Qudsi 26
On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) said:
'Truly of those devoted to Me the one I most favour is a believer who is of meager means and much given to prayer, who has been particular in the worship of his Lord and has obeyed Him inwardly (1), who was obscure among people and not pointed out, and whose sustenance was just sufficient to provide for him yet he bore this patiently.'" Then the Prophet (peace and blessings of Allah be upon him) rapped his hand and said: "Death will have come early to him, his mourners will have been few, his estate scant."
(1) i.e. he has not been ostentatious in his obedience.
[At-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.]
"Allah (mighty and sublime be He) said:
'Truly of those devoted to Me the one I most favour is a believer who is of meager means and much given to prayer, who has been particular in the worship of his Lord and has obeyed Him inwardly (1), who was obscure among people and not pointed out, and whose sustenance was just sufficient to provide for him yet he bore this patiently.'" Then the Prophet (peace and blessings of Allah be upon him) rapped his hand and said: "Death will have come early to him, his mourners will have been few, his estate scant."
(1) i.e. he has not been ostentatious in his obedience.
[At-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.]
Hadith Qudsi 27
On the authority of Masruq (may Allah be pleased with him), who said:
We asked Abdullah (i.e. Ibn Masud) about this verse: "And do not regard those who have been killed in the cause of Allah as dead, rather are they alive with their Lord, being provided for (Qur'an Chapter 3 Verse 169)." He said: "We asked about that and the Prophet (peace and blessings of Allah be upon him) said: 'Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: 'Do you wish for anything?' They said: 'What shall we wish for when we roam freely in Paradise where we please?' And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: 'O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again. And when He saw that they were not in need of anything they were let be.'"
(1) i.e. at those who had been killed in the cause of Allah.
[Muslim (also by at-Tirmidhi, an-Nasa'i and Ibn Majah).]
We asked Abdullah (i.e. Ibn Masud) about this verse: "And do not regard those who have been killed in the cause of Allah as dead, rather are they alive with their Lord, being provided for (Qur'an Chapter 3 Verse 169)." He said: "We asked about that and the Prophet (peace and blessings of Allah be upon him) said: 'Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: 'Do you wish for anything?' They said: 'What shall we wish for when we roam freely in Paradise where we please?' And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: 'O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again. And when He saw that they were not in need of anything they were let be.'"
(1) i.e. at those who had been killed in the cause of Allah.
[Muslim (also by at-Tirmidhi, an-Nasa'i and Ibn Majah).]
Hadith Qudsi 28
On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: 'My servant has himself forestalled Me; I have forbidden him Paradise.'"
[Bukhari]
"There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: 'My servant has himself forestalled Me; I have forbidden him Paradise.'"
[Bukhari]
Hadith Qudsi 29
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) says:
'My faithful servant's reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise.'"
[Bukhari]
"Allah (mighty and sublime be He) says:
'My faithful servant's reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise.'"
[Bukhari]
Hadith Qudsi 30
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) said:
'If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him.'"
Prophetic explanation of this Sacred Hadith: 'He who likes to meet Allah, Allah likes to meet him; and he who dislikes to meet Allah, Allah dislikes to meet him:'
Aishah (may Allah be pleased with her) said: "O Prophet of Allah, is it because of the dislike of death, for all of us dislike death?" The Prophet (peace and blessings of Allah be upon him) said: "It is not so, but rather it is that when the believer is given news of Allah's mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah's punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him."
[Bukhari and Malik. The Prophetic version is related by Muslim.]
"Allah (mighty and sublime be He) said:
'If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him.'"
Prophetic explanation of this Sacred Hadith: 'He who likes to meet Allah, Allah likes to meet him; and he who dislikes to meet Allah, Allah dislikes to meet him:'
Aishah (may Allah be pleased with her) said: "O Prophet of Allah, is it because of the dislike of death, for all of us dislike death?" The Prophet (peace and blessings of Allah be upon him) said: "It is not so, but rather it is that when the believer is given news of Allah's mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah's punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him."
[Bukhari and Malik. The Prophetic version is related by Muslim.]
Hadith Qudsi 31
On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) related:
"A man said: 'By Allah, Allah will not forgive So-and-so.' At this Allah the Almighty said: 'Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it]).'"
(1) A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a godly man whose previous good deeds were brought to naught through presuming to declare that Allah would not forgive someone's bad deeds.
[Muslim]
"A man said: 'By Allah, Allah will not forgive So-and-so.' At this Allah the Almighty said: 'Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it]).'"
(1) A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a godly man whose previous good deeds were brought to naught through presuming to declare that Allah would not forgive someone's bad deeds.
[Muslim]
Hadith Qudsi 32
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"A man sinned greatly against himself, and when death came to him he charged his sons, saying: 'When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else].' So they did that to him. Then He said to the earth: 'Produce what you have taken - and there he was!' And He said to him: 'What induced you to do what you did?' He said: 'Being afraid of You, O my Lord (or he said: 'Being frightened of You'),' and because of that He forgave him."
[Muslim (also by Al-Bukhari, an-Nasa'i and Ibn Majah).]
"A man sinned greatly against himself, and when death came to him he charged his sons, saying: 'When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else].' So they did that to him. Then He said to the earth: 'Produce what you have taken - and there he was!' And He said to him: 'What induced you to do what you did?' He said: 'Being afraid of You, O my Lord (or he said: 'Being frightened of You'),' and because of that He forgave him."
[Muslim (also by Al-Bukhari, an-Nasa'i and Ibn Majah).]
Hadith Qudsi 33
On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him), from among the things he reports from his Lord (mighty and sublime be He), is that he said:
"A servant [of Allah's] committed a sin and said: 'O Allah, forgive me my sin.' And He (glorified and exalted be He) said: 'My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them.' Then he sinned again and said: 'O Lord, forgive me my sin.' And He (glorified and exalted be He) said: 'My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them.' Then he sinned again and said: 'O Lord, forgive me my sin.' And He (glorified and exalted be He) said: 'My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.'"
[Muslim (also by al-Bukhari).]
"A servant [of Allah's] committed a sin and said: 'O Allah, forgive me my sin.' And He (glorified and exalted be He) said: 'My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them.' Then he sinned again and said: 'O Lord, forgive me my sin.' And He (glorified and exalted be He) said: 'My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them.' Then he sinned again and said: 'O Lord, forgive me my sin.' And He (glorified and exalted be He) said: 'My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.'"
[Muslim (also by al-Bukhari).]
Hadith Qudsi 34
On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
"Allah the Almighty said:
'O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it.'"
[At-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.]
"Allah the Almighty said:
'O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it.'"
[At-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.]
Hadith Qudsi 35
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Our Lord (glorified and exalted be He) descends each night to the earth's sky when there remains the final third of the night, and He says: 'Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?'"
[Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud).]
In a version by Muslim the Hadith ends with the words:
"And thus He continues till [the light of] dawn shines."
"Our Lord (glorified and exalted be He) descends each night to the earth's sky when there remains the final third of the night, and He says: 'Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?'"
[Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud).]
In a version by Muslim the Hadith ends with the words:
"And thus He continues till [the light of] dawn shines."
Hadith Qudsi 36
On the authority of Anas (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"The believers will gather together on the Day of Resurrection and will say: 'Should we not ask [someone] to intercede for us with our Lord?' So they will come to Adam and will say: 'You are the Father of mankind; Allah created you with His Hand, He made His angels bow down to you, and He taught you the names of everything, so intercede for us with your Lord so that He may give us relief from this place where we are.' And he will say: 'I am not in a position [to do that]' - and he will mention his wrongdoing and will feel ashamed and will say: 'Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth.' So they will come to him and he will say: 'I am not in a position [to do that]' - and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Qur'an Chapter 11 Verses 45-46), and he will feel ashamed and will say: 'Go to the Friend of the Merciful (Abraham).' So they will come to him and he will say: 'I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah.' So they will come to him and he will say: 'I am not in a position [to do that]' - and he will mention the talking of a life other than for a life (Qur'an Chapter 28 Verses 15-16), and he will feel ashamed in the sight of his Lord and will say: 'Go to Jesus, Allah's servant and messenger, Allah's word and spirit.' So they will come to him and he will say: 'I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future.' So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: 'Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted.' So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and He will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: 'There remains in Hell-fire only those whom the Qur'an has confined and who must be there for eternity.' There shall come out of Hell-fire he who has said: 'There is no god but Allah' and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: 'There is no god but Allah' and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: 'There is no god but Allah' and who has in his heart goodness weighing an atom.
[Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).]
"The believers will gather together on the Day of Resurrection and will say: 'Should we not ask [someone] to intercede for us with our Lord?' So they will come to Adam and will say: 'You are the Father of mankind; Allah created you with His Hand, He made His angels bow down to you, and He taught you the names of everything, so intercede for us with your Lord so that He may give us relief from this place where we are.' And he will say: 'I am not in a position [to do that]' - and he will mention his wrongdoing and will feel ashamed and will say: 'Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth.' So they will come to him and he will say: 'I am not in a position [to do that]' - and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Qur'an Chapter 11 Verses 45-46), and he will feel ashamed and will say: 'Go to the Friend of the Merciful (Abraham).' So they will come to him and he will say: 'I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah.' So they will come to him and he will say: 'I am not in a position [to do that]' - and he will mention the talking of a life other than for a life (Qur'an Chapter 28 Verses 15-16), and he will feel ashamed in the sight of his Lord and will say: 'Go to Jesus, Allah's servant and messenger, Allah's word and spirit.' So they will come to him and he will say: 'I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future.' So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: 'Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted.' So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and He will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: 'There remains in Hell-fire only those whom the Qur'an has confined and who must be there for eternity.' There shall come out of Hell-fire he who has said: 'There is no god but Allah' and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: 'There is no god but Allah' and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: 'There is no god but Allah' and who has in his heart goodness weighing an atom.
[Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).]
Hadith Qudsi 37
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah said:
'I have prepared for My righteous servants what no eye has seen and no ear has heard, nor has it occurred to the human heart.'"
Thus recite if you wish (1): "And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Qur'an Chapter 32 Verse 17)."
(1) The words "Thus recite if you wish" are those of Abu Hurayrah.
[Bukhari, Muslim, at-Tirmidhi and Ibn Majah.]
"Allah said:
'I have prepared for My righteous servants what no eye has seen and no ear has heard, nor has it occurred to the human heart.'"
Thus recite if you wish (1): "And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Qur'an Chapter 32 Verse 17)."
(1) The words "Thus recite if you wish" are those of Abu Hurayrah.
[Bukhari, Muslim, at-Tirmidhi and Ibn Majah.]
Hadith Qudsi 38
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: 'Look at it and at what I have prepared therein for its inhabitants.'" The Prophet (peace and blessings of Allah be upon him) said: "So he came to it and looked at it and at what Allah had prepared therein for its inhabitants." The Prophet (peace and blessings of Allah be upon him) said: "So he returned to Him and said: 'By your glory, no one hears of it without entering it.' So He ordered that it be encompassed by forms of hardship, and He said: 'Return to it and look at what I have prepared therein for its inhabitants.'" The Prophet (peace and blessings of Allah be upon him) said: "So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: 'By Your glory, I fear that no one will enter it.' He said: 'Go to Hell-fire and look at it and what I have prepared therein for its inhabitants;' and he found that it was in layers, one above the other. Then he returned to Him and said: 'By Your glory, no one who hears of it will enter it.' So He ordered that it be encompassed by lusts. Then He said: 'Return to it.' And he returned to it and said: 'By Your glory, I am frightened that no one will escape from entering it.'
(1) The Arabic word used here is "makarih", the literal meaning of which is "things that are disliked." In this context it refers to forms of religious discipline that man usually finds onerous.
[At-Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa'i).]
"When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: 'Look at it and at what I have prepared therein for its inhabitants.'" The Prophet (peace and blessings of Allah be upon him) said: "So he came to it and looked at it and at what Allah had prepared therein for its inhabitants." The Prophet (peace and blessings of Allah be upon him) said: "So he returned to Him and said: 'By your glory, no one hears of it without entering it.' So He ordered that it be encompassed by forms of hardship, and He said: 'Return to it and look at what I have prepared therein for its inhabitants.'" The Prophet (peace and blessings of Allah be upon him) said: "So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: 'By Your glory, I fear that no one will enter it.' He said: 'Go to Hell-fire and look at it and what I have prepared therein for its inhabitants;' and he found that it was in layers, one above the other. Then he returned to Him and said: 'By Your glory, no one who hears of it will enter it.' So He ordered that it be encompassed by lusts. Then He said: 'Return to it.' And he returned to it and said: 'By Your glory, I am frightened that no one will escape from entering it.'
(1) The Arabic word used here is "makarih", the literal meaning of which is "things that are disliked." In this context it refers to forms of religious discipline that man usually finds onerous.
[At-Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa'i).]
Hadith Qudsi 39
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Paradise and Hell-fire disputed together, and Hell-fire said: 'In me are the mighty and the haughty.' Paradise said: 'In me are the weak and the poor.' So Allah judged between them, [saying]: 'You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill.'"
[Muslim (also by al-Bukhari and at-Tirmidhi).]
"Paradise and Hell-fire disputed together, and Hell-fire said: 'In me are the mighty and the haughty.' Paradise said: 'In me are the weak and the poor.' So Allah judged between them, [saying]: 'You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill.'"
[Muslim (also by al-Bukhari and at-Tirmidhi).]
Hadith Qudsi 40
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah will say to the inhabitant of Paradise: 'O inhabitants of Paradise!' They will say: 'O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands.' Then He will say: 'Are you contented?' And they will say: 'And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation?' Then He will say: 'Would you not like Me to give you something better than that?' And they will say: 'O Lord and what thing is better than that?' And He will say: 'I shall cause My favour to descend upon you and thereafter shall never be displeased with you.'"
[Bukhari (also by Muslim and at-Tirmidhi).]
"Allah will say to the inhabitant of Paradise: 'O inhabitants of Paradise!' They will say: 'O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands.' Then He will say: 'Are you contented?' And they will say: 'And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation?' Then He will say: 'Would you not like Me to give you something better than that?' And they will say: 'O Lord and what thing is better than that?' And He will say: 'I shall cause My favour to descend upon you and thereafter shall never be displeased with you.'"
[Bukhari (also by Muslim and at-Tirmidhi).]
Sayyidina Yusuf, Sayyidina Yaqub, Sayyidina Ishaq and Sayyidina Ibrahim (peace be upon them)
Hadrat Ibn 'Umar (may Allah be pleased with him) reported Allah's Messenger (may Allah's blessings and peace be upon him) as saying "The noble one, son of the noble one, son of the noble one, son of the noble one, Joseph, son of Jacob, son of Isaac, son of Abraham." (Bukhari)
Sayyidina Ismail (peace be upon him)
Narrated Hadrat Ibn Abbas (may Allah be pleased with him): The Prophet (may Allah's blessings and peace be upon him) said; "May Allah bestow His Mercy on the mother of Nabi Ismail (peace be upon him). Had she not hastened (to fill her water-skin with water from the Zam-zam well), Zam-Zam would have been a stream flowing on the surface of the earth." Hadrat Ibn Abbas (may Allah be pleased with him) further added, "(The Prophet) Abraham brought Nabi Ismail and his mother (to Makkah) and she was suckling Ismail and she had a water-skin with her." (Bukhari)
Sayyidina Ibrahim (peace be upon him)
Narrated Hadrat Ibn 'Abbas (may Allah be pleased with him): 'Allah is Sufficient for us and He is the best Disposer of affairs," was said by Sayyidina Ibraham (peace be upon him) when he was thrown into the fire; and it was said by Sayyidina Muhammad (may Allah's blessings and peace be upon him) when they (i.e. hypocrites) said, "A great army is gathering against you, therefore, fear them," but it only increased their faith and they said: 'Allah is Sufficient for us, and He is the Best Disposer (of affairs, for us). (3:173) (Bukhari)
The superiority of Prophet Muhammad (may Allah's blessings and peace be upon him)
Hadrat Abu Huraira (may Allah be pleased with him) reported Allah's Messenger (may Allah's blessings and peace be upon him) as saying, "I have been given superiority over the prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies), spoils have been made lawful to me; the earth has been made for me a place of worship and ceremonially pure; I have been sent to all mankind, and the line of prophets is closed with me." (Muslim)
The merit of Prophet Muhammad (may Allah's blessings and peace be upon him)
It is related that after the passing away of Allah's Messenger (may Allah's blessings and peace be upon him) Sayyidina 'Umar ibn al-Khattab (may Allah be pleased with him) was heard weeping and saying:
'You are more to me than my father and mother, O Messenger of Allah! There was once a palm tree stump on which you used to stand when you addressed the people.But when the people grew in number, you adopted a pulpit to let them all hear you. The tree stump then mourned your separation, until you laid your hand upon it and it was reassured. Still greater right has your Community to pine for you now you have parted from them.
'You are more to me than my father and mother, O Messenger of Allah! So great is your merit in His sight that He has equated obedience to you with obedience to Himself: for He said, Great and Glorious is He: "Whoever obeys the Messenger, obeys Allah." (al-Nisa', 4:80)
'You are more to me than my father and mother, O Messenger of Allah! So great is your merit in His sight that He told you that you were pardoned before He told you the offence, for He said, Great and Glorious is He: "Allah has pardoned you-- why did you grant them leave (of absence from military duty)?" (al-Tawbah, 9:43)
'You are more to me than my father and mother, O Messenger of Allah! So great is your merit in His sight that He sent you as the last of the Prophets, yet mentioned you among the first of them, for He said, Great and Glorious is He: "And when We exacted a covenant from the Prophets--from you and from Nuh (Noah), and Ibrahim (Abraham) and Musa (Moses) and Isa (Jesus) son of Mary..." (al-Ahzab, 33:7).
'You are more to me than my father and mother, O Messenger of Allah! So great is your merit in His sight that the people of Hell dearly wish they had obeyed you; as they suffer torment among its layers, they say: "If only we had obeyed Allah, and had obeyed the Messenger!" (al-Ahzab, 33:66).
'You are more to me than my father and mother, O Messenger of Allah! While Allah gave Nabi Musa (peace be uopn him) son of 'Imran, a rock from which streams gushed forth, this is not more miraculous than when water welled from your fingers, Allah bless you.
'Your are more to me than my father and mother, O Messenger of Allah! It is true that Allah gave Nabi Sulaiman (peace be upon him) son of Nabi Dawud (peace be upon him) "the wind whose morning course was a month's journey and its evening course a month's jouney." (Saba', 34:12) Yet this was not so miraculous as Buraq, on which you ascended to the seventh heaven, then ended your night by performing the morning Prayer in the valley bed--Allah bless you.
'You are more to me than my father and mother, O Messenger of Allah! Allah did indeed grant Jesus, (may peace be upon him) Mary's son, the power to bring the dead to life. Yet this is no greater miracle than when the poisoned sheep spoke to you, roasted as it was; for its leg said to you: "Do not eat me! I am poisoned."
'You are more to me than my father and mother, O Messenger of Allah! Nabi Nuh (peace be upon him) once cursed his people, saying: "My Lord, leave none of the unbelievers on the earth!" (Nuh, 71:26) Had you cursed us like that, we should have perished. Yet, though your back was trampled, your face bloodied and your teeth broken, you refused to say anything but good; your words were: 'O Allah forgive my people, for they do not know."
'You are more to me than my father and mother, O Messenger of Allah! Though your years were few and your life-span short, you were followed by many more than followed Nabi Nuh (peace be upon him) for all his great age and longevity. Many believed in you, but only a few believed along with him.
'You are more to me than my father and mother, O Messenger of Allah! If you had sat with none but your peer, you would not have sat with us; if you had married only your equal, you would not have trusted us. And yet, by Allah, you did sit with us, marry among us and trust us. You dressed in wool; you rode the donkey and I rode behind you; you set your food on the ground; you licked your fingers in all humility--Allah bless you and give you peace.' (Ihya Ulum al-Din)
Sayyidina Muhammad (may Allah's blessings and peace be upon him): The Seal of the Prophets
Narrated Hadrat Abu Huraira (may Allah be pleased with him): Allah's Messenger (may Allah's blessings and peace be upon him) said, "My similitude in comparison with the other prophets before me is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: 'Would that this brick be put in its place!' So I am that brick and I am the last of the Prophets". (Bukhari)
Sayyidina Muhammad-ur-Rasulullah (may Allah's blessings and peace be upon him)
Sayyidina Umar (may Allah be pleased with him) said that the Prophet (may Allah's blessings and peace be upon him) said: "Do not exceed bounds in praising me as do the Christians in praising Jesus, son of Mary. I am only a servant of Allah, then call me servant of Allah and His Messenger." (Bukhari, Muslim)
Nabi (Prophet) and Rasul (Prophetic Messenger)
Hadrat Abu Dharr al-Ghifari (may Allah be pleased with him) said that he asked Allah's Messenger (may Allah's blessings and peace be upon him) who was the first of the prophets and he replied that it was Nabi Adam (peace be upon him). He asked if he was really a prophet and he replied, "Yes, he was a Prophet to whom a message was given." He asked Allah's Messenger (may Allah's blessings and peace be upon him) how many Prophetic Messengers there had been, and he replied, "There have been three hundred and between ten and twenty in all." In a version on the authority of Hadrat Abu Umama, (may Allah be pleased with him), Hadrat Abu Dharr (may Allah be pleased with him) said that he had asked Allah's Messenger (may Allah's blessings and peace be upon him) the number of all the prophets, and he replied, "A hundred and twenty-four thousand among whom were three hundred and fifteen Prophetic Messengers in all." (Ahmad)
THE SUNNAH IS THE SECOND SOURCE OF LAW
In addition to knowing that the Sunnah is the corpus of the sayings of the Messenger of Allāh, may the blessings and peace of Allāh be upon him as well as upon his kinsmen, and that it is also the corpus of his actions and of his approvals, you should also know that it derives from unrecited revelation as Allāh, the Exalted, says: Nor does he (the Prophet) say (aught) of his own desire. It is no less than inspiration sent down to him (Najm 53:3-4). And Allāh, the Exalted, also said: For Allāh has sent down to you the Book and Wisdom and taught you what you knew’st not (before): and great is the Grace of Allāh unto you (Nisaa 4:113). And the Book is the Qur’ān and the Wisdom is the Sunnah which Allāh has sent down via revelation and inspiration.
Indeed, it is distinguishable from the Qur’ān in the sense that the Qur’ān and its Arabic locutions have been revealed from Allāh and that no man can compose anything remotely similar to the Qur’ān in whole or in the shortest of its Sūrahs and that the Qur’ān is a miracle abiding and enduring on the face of time and preserved from being changed and modified; and many other specialities apply to the Qur’ān but not to the Sunnah. These are that there is prescribed a reward for recitation of the Qur’ān, and that it is disallowed to transmit it by meaning and for a ritually unclean person it is not allowed to either touch where it is written neither to carry it. Such ordinances do not apply to the Traditions whether they are Hadith Qudsi or otherwise.
The Sunnah constitute an exposition and commentary on the Qur’ān. Says Allāh, the Exalted: And We have sent down unto you (also) the Message that you may explain clearly to men what is sent for them, and that they may give thought (Nahl 16:44). And the Prophet, may the blessings and peace of Allāh be upon him and his kinsmen, accordingly explained and detailed and clarified in words and actions and approval what was revealed in the Book in general terms, like for example the number of Rak‘aas in the prescribed prayers, their appointed times, their stipulations, their Sunnah, the appointed portions on what Zakāt is due, and also issues concerning Fasting and rituals in Pilgrimage and ‘Umrah. These include the pillars of these devotions, their stipulations, what corrupts them etc. As is the case with Sunnah, in that it has come up with judgements for which there is no exhaustive provision under the headings of transactions - mu‘āmalāt- and also under ethics and morals and merits for acts of virtue. The import of all this is that such guidance as the Sunnah offers organises a whole range of affairs of life and it all derives from the Prophet upon whom be blessings and peace of Allāh, and we have accordingly been commanded to abide by them as Allāh, the Exalted, says: You have indeed in the Apostle of Allāh a beautiful pattern (of conduct) for any one whose hope is in Allāh and the Final Day (Ahzab 33:21) and says Allāh, the Exalted: Say: If you do love Allāh, follow me: Allāh will love you (Āl-i ‘Imran 3:31). And thus does the servant who obeys and follows in the footsteps of the Greatest Beloved of Allāh, may the peace of Allāh be upon him and his kinsmen, such a one himself becomes the beloved of Allāh by virtue of his loving the Most Beloved of Allāh.
And what a beautiful line is Majnūn’s when talking of Layla in a similar context:
Layla he saw
And pined for no other
He saw no other beauty
Save Layla’s alone
His is the kingdom
His the crown
If she sees in him
What he sees in her.
And says Allāh, the Exalted: So obey Allāh and obey His Apostle: but if you turn back, the duty of Our Apostle is but to proclaim (the Message) clearly and openly (Al-Taghabun 64:12). And says Allāh, the Exalted: He who obeys the Apostle, obeys Allāh (an-Nisaa 4:80). And says the Exalted: So take what the Apostle assigns to you, and deny yourselves what he withholds from you (al-Hashr 59:7). The overriding consideration is the universal application of the verse and not the specific circumstance of the verse itself.
The rule implicit in the judgement has general application and extends to all ordinances and prohibitions as is the case with other verses and the many Traditions. Among them is the statement of the Prophet, may the blessings and peace of Allāh be upon him and his kinsmen, in which he says: “The whole of my ummah will enter Paradise except he who refuses.” “And who refuses, O Messenger of Allāh?” someone asked. He said: “Who obeys me will enter Paradise and who disobeys me has refused.” And says the Exalted: But no, by thy Lord, they can have no real Faith, until they make you judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with fullest conviction (an-Nisaa 4:65). And says the Exalted: Then let those beware who withstand the Apostle’s order, lest some trial befall them, or a grievous Penalty be inflicted upon them (an-Nur 24:63)
Verily, Allāh, the Exalted, has ordered in His Book the adherence to the Sunnah of His Apostle as a matter of both bounden duty and obligation so much so that Faith itself is invalid without following him. And the rejection of the compliance with the Sunnah is an act of unbelief because it is the rejection of what the Qur’ān enjoins.
And for this reason Muslims have taken special care from the times of the Companions to our own times; they recorded the Sunnah as pointed out earlier; they transmitted it verbally and in writing and researched it in a most thorough manner, preserved it accurately, rigorously examined and edited it. And in the circumstances none will desecrate the Sunnah and distance himself from it except one who entertains a weak faith in the Sunnah’s persona, one who is totally removed from the community of Muslims in their path and creed, one who is in fact ignorant of Islām or one who is manifestly hostile to it.
Source: Al-‘Allama The Majestic Shaykh as-Sayyid al-Habib Ahmad Mash-hur bin Taha al-Haddad al-‘Alawi al-Husayni al-Hadhrami, Miftah al-Jannah (The Key To Paradise), translated from Arabic by Shaykh Mohamed Mlamali Adam in consultation with Sayyid ‘Omar ‘Abdallah, Iqra’ Publications, Memon Jamat Nairobi, 1409/1989, p. 58-60.
Indeed, it is distinguishable from the Qur’ān in the sense that the Qur’ān and its Arabic locutions have been revealed from Allāh and that no man can compose anything remotely similar to the Qur’ān in whole or in the shortest of its Sūrahs and that the Qur’ān is a miracle abiding and enduring on the face of time and preserved from being changed and modified; and many other specialities apply to the Qur’ān but not to the Sunnah. These are that there is prescribed a reward for recitation of the Qur’ān, and that it is disallowed to transmit it by meaning and for a ritually unclean person it is not allowed to either touch where it is written neither to carry it. Such ordinances do not apply to the Traditions whether they are Hadith Qudsi or otherwise.
The Sunnah constitute an exposition and commentary on the Qur’ān. Says Allāh, the Exalted: And We have sent down unto you (also) the Message that you may explain clearly to men what is sent for them, and that they may give thought (Nahl 16:44). And the Prophet, may the blessings and peace of Allāh be upon him and his kinsmen, accordingly explained and detailed and clarified in words and actions and approval what was revealed in the Book in general terms, like for example the number of Rak‘aas in the prescribed prayers, their appointed times, their stipulations, their Sunnah, the appointed portions on what Zakāt is due, and also issues concerning Fasting and rituals in Pilgrimage and ‘Umrah. These include the pillars of these devotions, their stipulations, what corrupts them etc. As is the case with Sunnah, in that it has come up with judgements for which there is no exhaustive provision under the headings of transactions - mu‘āmalāt- and also under ethics and morals and merits for acts of virtue. The import of all this is that such guidance as the Sunnah offers organises a whole range of affairs of life and it all derives from the Prophet upon whom be blessings and peace of Allāh, and we have accordingly been commanded to abide by them as Allāh, the Exalted, says: You have indeed in the Apostle of Allāh a beautiful pattern (of conduct) for any one whose hope is in Allāh and the Final Day (Ahzab 33:21) and says Allāh, the Exalted: Say: If you do love Allāh, follow me: Allāh will love you (Āl-i ‘Imran 3:31). And thus does the servant who obeys and follows in the footsteps of the Greatest Beloved of Allāh, may the peace of Allāh be upon him and his kinsmen, such a one himself becomes the beloved of Allāh by virtue of his loving the Most Beloved of Allāh.
And what a beautiful line is Majnūn’s when talking of Layla in a similar context:
Layla he saw
And pined for no other
He saw no other beauty
Save Layla’s alone
His is the kingdom
His the crown
If she sees in him
What he sees in her.
And says Allāh, the Exalted: So obey Allāh and obey His Apostle: but if you turn back, the duty of Our Apostle is but to proclaim (the Message) clearly and openly (Al-Taghabun 64:12). And says Allāh, the Exalted: He who obeys the Apostle, obeys Allāh (an-Nisaa 4:80). And says the Exalted: So take what the Apostle assigns to you, and deny yourselves what he withholds from you (al-Hashr 59:7). The overriding consideration is the universal application of the verse and not the specific circumstance of the verse itself.
The rule implicit in the judgement has general application and extends to all ordinances and prohibitions as is the case with other verses and the many Traditions. Among them is the statement of the Prophet, may the blessings and peace of Allāh be upon him and his kinsmen, in which he says: “The whole of my ummah will enter Paradise except he who refuses.” “And who refuses, O Messenger of Allāh?” someone asked. He said: “Who obeys me will enter Paradise and who disobeys me has refused.” And says the Exalted: But no, by thy Lord, they can have no real Faith, until they make you judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with fullest conviction (an-Nisaa 4:65). And says the Exalted: Then let those beware who withstand the Apostle’s order, lest some trial befall them, or a grievous Penalty be inflicted upon them (an-Nur 24:63)
Verily, Allāh, the Exalted, has ordered in His Book the adherence to the Sunnah of His Apostle as a matter of both bounden duty and obligation so much so that Faith itself is invalid without following him. And the rejection of the compliance with the Sunnah is an act of unbelief because it is the rejection of what the Qur’ān enjoins.
And for this reason Muslims have taken special care from the times of the Companions to our own times; they recorded the Sunnah as pointed out earlier; they transmitted it verbally and in writing and researched it in a most thorough manner, preserved it accurately, rigorously examined and edited it. And in the circumstances none will desecrate the Sunnah and distance himself from it except one who entertains a weak faith in the Sunnah’s persona, one who is totally removed from the community of Muslims in their path and creed, one who is in fact ignorant of Islām or one who is manifestly hostile to it.
Source: Al-‘Allama The Majestic Shaykh as-Sayyid al-Habib Ahmad Mash-hur bin Taha al-Haddad al-‘Alawi al-Husayni al-Hadhrami, Miftah al-Jannah (The Key To Paradise), translated from Arabic by Shaykh Mohamed Mlamali Adam in consultation with Sayyid ‘Omar ‘Abdallah, Iqra’ Publications, Memon Jamat Nairobi, 1409/1989, p. 58-60.
Business Ethics
Islam is pro-business. The Sharia contains detailed rules as to how business should be conducted, which attempt to ensure support for the weak. Any business activity that is fair and beneficial to both parties and is transacted by mutual consent is lawful, but an activity involving uncertainty or an unfair assumption of risk is not allowed. For example, renting agricultural land for money is forbidden because the renter has a guaranteed return while the cultivator takes the whole risk that the crop will fail.
A Muslim may not deal in things, such as intoxicants, swine, or idols, the use, which is harmed. The Sheria prohibits dealings in stolen or usurped property. There is no statue of limitation in Islamic law and the passage of time cannot deprive an original owner of his right in property. The principle of caveat emptor is not recognized and the Sheria require a Muslim to make every thing clear about an article he shells including any defects.
The Sheria prohibits the charging of riba (usually translated as interest) no money lent.
A few Islamic scholars make a distinction between interest and usury and say that interest can at times be legitimate. Though commercial banks in Kuwait lend money at interest, the religious prohibition on riba has led to the development of Islamic banking.
Western forms of insurance, such as insurance carry the risk that one party will receive all the benefits with nothing for the other party. In addition, Muslims deal with conventional insurance companies as they invariably lend their preium monies on interest.
A Muslim may not deal in things, such as intoxicants, swine, or idols, the use, which is harmed. The Sheria prohibits dealings in stolen or usurped property. There is no statue of limitation in Islamic law and the passage of time cannot deprive an original owner of his right in property. The principle of caveat emptor is not recognized and the Sheria require a Muslim to make every thing clear about an article he shells including any defects.
The Sheria prohibits the charging of riba (usually translated as interest) no money lent.
A few Islamic scholars make a distinction between interest and usury and say that interest can at times be legitimate. Though commercial banks in Kuwait lend money at interest, the religious prohibition on riba has led to the development of Islamic banking.
Western forms of insurance, such as insurance carry the risk that one party will receive all the benefits with nothing for the other party. In addition, Muslims deal with conventional insurance companies as they invariably lend their preium monies on interest.
Personal & Social life
slam prescribes a wide range of rules governing personal and interpersonal conduct. The family is considered the basis of social life, and celibacy is forbidden.
The Sheria states that those who have the means should marry, and lays down detailed rules governing marriage, divorce and inheritance.
Islam allows any wholesome food to be eaten and only four types are prohibited carrion, pork, blood, and idolatrous offerings. Muslims can only eat meat that only Halal is from an animal that has been slaughtered by bleeding as prescribed in the Sheria.
Muslin may not drink or handle alcohol, nor serve it to Muslims or non-muslims. The prohibition against alcohol is extended by qiyas to all drugs that befog the mind.
Men and woman are regards as equal in Islam, though ‘men have a degree over women’ in the household due to their physical differences and the need to have only one head in the house. But a woman may hold property and carry on her own business. She may work outside the home and retain her earning. She has rights to share in the estate of deceased family member. Her consent is required for marriage and her husband is obliged to maintain her. A Muslim man married to non-Muslim women must allow his wife to practice her religion without hindrance.
The Sheria states that those who have the means should marry, and lays down detailed rules governing marriage, divorce and inheritance.
Islam allows any wholesome food to be eaten and only four types are prohibited carrion, pork, blood, and idolatrous offerings. Muslims can only eat meat that only Halal is from an animal that has been slaughtered by bleeding as prescribed in the Sheria.
Muslin may not drink or handle alcohol, nor serve it to Muslims or non-muslims. The prohibition against alcohol is extended by qiyas to all drugs that befog the mind.
Men and woman are regards as equal in Islam, though ‘men have a degree over women’ in the household due to their physical differences and the need to have only one head in the house. But a woman may hold property and carry on her own business. She may work outside the home and retain her earning. She has rights to share in the estate of deceased family member. Her consent is required for marriage and her husband is obliged to maintain her. A Muslim man married to non-Muslim women must allow his wife to practice her religion without hindrance.
Personal & Social life
slam prescribes a wide range of rules governing personal and interpersonal conduct. The family is considered the basis of social life, and celibacy is forbidden.
The Sheria states that those who have the means should marry, and lays down detailed rules governing marriage, divorce and inheritance.
Islam allows any wholesome food to be eaten and only four types are prohibited carrion, pork, blood, and idolatrous offerings. Muslims can only eat meat that only Halal is from an animal that has been slaughtered by bleeding as prescribed in the Sheria.
Muslin may not drink or handle alcohol, nor serve it to Muslims or non-muslims. The prohibition against alcohol is extended by qiyas to all drugs that befog the mind.
Men and woman are regards as equal in Islam, though ‘men have a degree over women’ in the household due to their physical differences and the need to have only one head in the house. But a woman may hold property and carry on her own business. She may work outside the home and retain her earning. She has rights to share in the estate of deceased family member. Her consent is required for marriage and her husband is obliged to maintain her. A Muslim man married to non-Muslim women must allow his wife to practice her religion without hindrance.
The Sheria states that those who have the means should marry, and lays down detailed rules governing marriage, divorce and inheritance.
Islam allows any wholesome food to be eaten and only four types are prohibited carrion, pork, blood, and idolatrous offerings. Muslims can only eat meat that only Halal is from an animal that has been slaughtered by bleeding as prescribed in the Sheria.
Muslin may not drink or handle alcohol, nor serve it to Muslims or non-muslims. The prohibition against alcohol is extended by qiyas to all drugs that befog the mind.
Men and woman are regards as equal in Islam, though ‘men have a degree over women’ in the household due to their physical differences and the need to have only one head in the house. But a woman may hold property and carry on her own business. She may work outside the home and retain her earning. She has rights to share in the estate of deceased family member. Her consent is required for marriage and her husband is obliged to maintain her. A Muslim man married to non-Muslim women must allow his wife to practice her religion without hindrance.
The Laws of Islam
Islam lays down rules governing all aspects of human behavior. These are known as the Sheria, which considered by muslims to be a Revealed code of Law that is eternal in place and time and to which to all human being are subject, and which provides for all the conduct needed for an orderly society.
Two fundamental concepts underlie Islamic morality; halal, which means permissible, and haram meaning forbidden. The basic principal is that nothing is haram except that which clearly prohibited by the Sheria.
The Sheria has two primary sources, the Quran and the Sunnah, and two secoundly sources, the Qiyas and the Ijma. The Quran is the word of God as revealed to prophet (PBUH). It was written down during his life and gathered together by His companions after his death. Sunnah refers to the actions and utterances of the prophet (PBUH) during his own life time, which, after his death, were written down and complied into various collections of Ahadith (saying). The Quran states the principles of the sheria while the sunnah provides examples of their application.
Qiyas is reasoning by analogy. It is applied where guidance from the Quran and the Sunnah is not directory available to answer an ethical query. Ijma is the consensus of Uiema (religious scholars). This consensus is applied where no clear conclusion based on the Quran or the Sunnah can be made on an ethical matter. Uiemas usually belong to colleges, whence from time to time they issue fatwas, ruling on particular matters that are considered binding.
Islamic jurisprudence of Fiqh consists of collections of law based on the Quran and the Sunnah. It is highly developed and there are several schools. The development of Fiqh is on-going, through a dialectic process known as Ijtehad; e.g., Islamic banking emerged as an alternative to conventional backing only within the last generation and is still evolving with many issues yet to be settled.
In an Islamic court all, including non-muslims, are equal before Sheria. A defendant is presumed innocent until proven guilty and the burden of proof falls on the complainant, who must produce witnesses, at least two and in some cases four, to prove his case. Witnesses must testify under oath and the testamentary value of a male witness is double that female.
Two fundamental concepts underlie Islamic morality; halal, which means permissible, and haram meaning forbidden. The basic principal is that nothing is haram except that which clearly prohibited by the Sheria.
The Sheria has two primary sources, the Quran and the Sunnah, and two secoundly sources, the Qiyas and the Ijma. The Quran is the word of God as revealed to prophet (PBUH). It was written down during his life and gathered together by His companions after his death. Sunnah refers to the actions and utterances of the prophet (PBUH) during his own life time, which, after his death, were written down and complied into various collections of Ahadith (saying). The Quran states the principles of the sheria while the sunnah provides examples of their application.
Qiyas is reasoning by analogy. It is applied where guidance from the Quran and the Sunnah is not directory available to answer an ethical query. Ijma is the consensus of Uiema (religious scholars). This consensus is applied where no clear conclusion based on the Quran or the Sunnah can be made on an ethical matter. Uiemas usually belong to colleges, whence from time to time they issue fatwas, ruling on particular matters that are considered binding.
Islamic jurisprudence of Fiqh consists of collections of law based on the Quran and the Sunnah. It is highly developed and there are several schools. The development of Fiqh is on-going, through a dialectic process known as Ijtehad; e.g., Islamic banking emerged as an alternative to conventional backing only within the last generation and is still evolving with many issues yet to be settled.
In an Islamic court all, including non-muslims, are equal before Sheria. A defendant is presumed innocent until proven guilty and the burden of proof falls on the complainant, who must produce witnesses, at least two and in some cases four, to prove his case. Witnesses must testify under oath and the testamentary value of a male witness is double that female.
The Five Pillars
In Islam, morally corrected behavior includes performing the religious duties known as the five pillars of Islam: Shahada, salat, zacat, sawm, and Hajj. Shahada is the profession of faith” There is no God but Allah and Muhammad is his Messenger”. Salat means prayers; a Muslim must face Makkah and recite prescribed prayers five times a day.
Zakat is an obligatory property tax on Muslims. Sawm is fasting, high entails abstaining from food, drink, tobacco and sexual intercourse between sunrise and sunset on any day; its obligatory (except for the old, the young, the sick, menstruating women and travelers) during the month of Ramadan but may be practiced any time.
Hajj is the pilgrimage to Makkah every Muslim must make once a life time provided he or she is physically and financially capable; Hajj is performed during the 12th month of the Islamic calendar, though Umra, the lesser pilgrimage may be performed at any time.
Zakat is an obligatory property tax on Muslims. Sawm is fasting, high entails abstaining from food, drink, tobacco and sexual intercourse between sunrise and sunset on any day; its obligatory (except for the old, the young, the sick, menstruating women and travelers) during the month of Ramadan but may be practiced any time.
Hajj is the pilgrimage to Makkah every Muslim must make once a life time provided he or she is physically and financially capable; Hajj is performed during the 12th month of the Islamic calendar, though Umra, the lesser pilgrimage may be performed at any time.
The Meaning of Islam
Islam means “peace and submission to the will of God” Its basic tenets are: that there is no God but Allah and Muhammad (Peace Be Upon Him) is the final prophet of God; that God create man and the world, and endowed man with a moral sense and free will, and assigned him a vice-regency on earth for which he will be held accounted; and that morally correct behavior is achieved by following God’s Law as revealed through the Angel Gabriel to the Prophet (PBUH).
Zakat
Zakat (Alms giving) is a part of devotion enjoined upon Muslims by the Holy Quran. It is a means where the well-off pay a set amount of their wealth. Zakat means to purify oneself. It is obligatory on Muslims to pay a little percentage of their accumulated wealth towards Zakat, which is used for the benefit of the needy and the poor. Zakat is not levied on one's property that is in personal use, rather on the assets which have a means of increasing and which are surplus to one's needs. It is a means of social justice and order. It teaches sympathy of the highest order.
Introduction to islam
The literal meaning of Islam is peace; surrender of one’s will i.e. losing oneself for the sake of God and surrendering one’s own pleasure for the pleasure of God. The message of Islam was revealed to the Holy Prophet Muhammad (peace and blessings on him) 1, 400 years ago. It was revealed through angel Gabriel (on whom be peace) and was thus preserved in the Holy Quran. The Holy Quran carries a Divine guarantee of safeguard from interpolation and it claims that it combines the best features of the earlier scriptures.
The prime message of Islam is the Unity of God, that the Creator of the world is One and He alone is worthy of worship and that Muhammad (peace and blessings on him) is His Messenger and Servant. The follower of this belief is thus a Muslim - a Muslim’s other beliefs are: God’s angels, previously revealed Books of God, all the prophets, from Adam to Jesus (peace be on them both), the Day of Judgement and indeed the Decree of God. A Muslim has five main duties to perform, namely; bearing witness to the Unity of God and Muhammad (peace and blessings on him) as His Messenger, observing the prescribed prayer, payment of Zakat, keeping the fasts of Ramadhan and performing the pilgrimage to Mecca.
Islam believes that each person is born pure. The Holy Quran tells us that God has given human beings a choice between good and evil and to seek God’s pleasure through faith, prayer and charity. Islam believes that God created mankind in His image and by imbuing the attributes of God on a human level mankind can attain His nearness. Islam’s main message is to worship God and to treat all God’s creation with kindness and compassion. Rights of parents in old age, orphans and the needy are clearly stated. Women’s rights were safeguarded 1,400 years ago when the rest of the world was in total darkness about emancipation. Islamic teachings encompass every imaginable situation and its rules and principles are truly universal and have stood the test of time.
In Islam virtue does not connote forsaking the bounties of nature that are lawful. On the contrary one is encouraged to lead a healthy, active life with the qualities of kindness, chastity, honesty, mercy, courage patience and politeness. In short, Islam has a perfect and complete code for the guidance of individuals and communities alike. As the entire message of Islam is derived from the Holy Quran and indeed the Sunnah and Hadith (the traditions and practices of the Holy Prophet, peace and blessings on him) it is immutable in the face of change in time and place. It may appear rigid to the casual eye, in actual fact it is most certainly an adaptable way of life regardless of human changes.
Islam teaches that the path to spiritual development is open to all. Any individual who searches the One Creator can seek nearness to God through sincere and earnest worship; it is central to establishing a relationship with the Almighty. This positive message for humanity fills hearts with hope and courage.
At present there are 1.5 billion Muslims worldwide and they form the majority in more than 50 countries of the world. Today Islam is the fastest growing faith in the world - its beautiful message is reaching millions in the far corner of the earth.
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