Dua to Get Full Reward of Every salaat:
The Prophet (PBUH) has said that, whoever recites the verses given below 3times after salaat, shall get the full reward of his salaat. (TIRMIZI)
سُبۡحَـٰنَ رَبِّكَ رَبِّ ٱلۡعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـٰمٌ عَلَى ٱلۡمُرۡسَلِينَ وَٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ
Surah As Saffaat(37), Verses (180-182)
Sunday, 31 January 2010
Saturday, 30 January 2010
What to say when you feel a pain in your body
Put your hand on the place where you feel pain and say:
Bismillaah.
With the Name of Allah (three times).
Then say :
'A'oothu billaahi wa qudratihi min sharri maa 'ajidu wa 'uhaathiru.
I seek refuge in Allah and in His Power from the evil of what I find and of what I guard against.
Reference: Muslim 4/1728.
Fortress of Islamic - Supplication / Dua
Fortress of Dua / Supplications
A comprehensive book of Islamic duas/ supplications:
http://www.islamawareness.net/Dua/Fortress/fortress_of_the_muslim.pdf
A comprehensive book of Islamic duas/ supplications:
http://www.islamawareness.net/Dua/Fortress/fortress_of_the_muslim.pdf
Thursday, 28 January 2010
Munajat E Maqbool by Maulana Ashraf Ali Thanvi - Supplications for Everyday
Munajat E Maqbool by Maulana Ashraf Ali Thanvi (RA)
A comprehensive book of islamic supplications / duas for everyday. Click the link below to download Munajat E Maqbool.
Munajat E Maqbool by Maulana Ashraf Ali Thanvi
A comprehensive book of islamic supplications / duas for everyday. Click the link below to download Munajat E Maqbool.
Munajat E Maqbool by Maulana Ashraf Ali Thanvi
Monday, 25 January 2010
Sunday, 24 January 2010
Qiyamah Jannah & Jahanum by Maulana Ashraf Ali Thanvi Rahmatullah Alaihi
Accounting of deeds on the day of judgement
Rasûlullâh sallallâhu ‘alayhi wa sallam said: "No person will be able to move from his place on the day of judgement until the following four questions are not posed to him: (1) How did he spend his life? (2) How much did he practice on the masâ'il that he had knowledge of? (3) From where did he acquire his wealth and where did he spend it? (4) In what did he utilise his body?"
In short, did he do all this according to the Sharî‘ah or according to the dictates of his desires.
Rasûlullâh sallallâhu ‘alayhi wa sallam said: "All rights will have to be fulfilled on the day of judgement so much so that a hornless goat will take its recompense from a goat with horns." That is, if the latter killed the former unjustly.
Remembering jannah and jahannam
In a sermon, Rasûlullâh sallallâhu ‘alayhi wa sallam said: "There are two things which are very great - do not forget them." That is, jannah and jahannam. Upon saying this, he began weeping profusely so much so that his blessed beard got wet. He then said: "I swear in the name of that being in whose hands is my life that if you were to come to know that which I know about the hereafter, you will go away into the jungles and walk around pouring sand over your heads."
Note: O women! We have now mentioned 101 Ahâdîth. Many other Ahâdîth have been mentioned at various places in this book. Our beloved Rasûl sallallâhu ‘alayhi wa sallam said: "If anyone from my ummah learns 40 Ahâdîth and thereafter passes them on to others, he will rise with the ‘ulamâ on the day of judgement." Make an effort to read these Ahâdîth to others. Inshâ Allah, you will also rise with the ‘ulamâ on the day of judgement. Such a great bounty can be attained with great ease.
The minor signs of qiyâmah
The following minor signs of qiyâmah have been mentioned in the Hadîth:
1. People will begin considering Allah’s wealth to be their own wealth. They will find it extremely difficult to pay their zakaat. They will consider the wealth which has been entrusted to them as an amânah to be their own wealth.
2. The husband will obey his wife, disobey his mother, consider his father to be an outsider, and consider an outsider to be his relative.
3. Knowledge of the Dîn will be acquired in order to earn a livelihood.
4. Leadership and political power will be given to those who are unqualified. That is, to those who have no self-honour, no manners, and those who are there for their own benefit. Tasks will be handed over to persons who are not suitable for those particular tasks.
5. People will honour and respect oppressors out of fear of being harmed.
6. Alcohol will be consumed openly.
7. The custom of singing and dancing women will become rife. Drums, fiddles, tambourines and other musical instruments will become rife.
8. The later generations will begin criticizing and speaking ill of their pious predecessors.
9. Rasûlullâh sallallâhu ‘alayhi wa sallam said that at such a time, expect the following punishments: a red hurricane will come and some people will be drawn into the ground. Stones will rain down from the skies. The appearance of people will be transformed, i.e. they will be turned into pigs and dogs. Many other calamities will follow one after the other in quick succession just as when a string of beads breaks up and the beads begin falling off in quick succession.
10. Knowledge of the Dîn will decrease.
11. Lies and lying will be considered to be an art (to be admired).
12. The importance of amânah will disappear from the heart.
13. Hayâ' and shame will disappear.
14. The kuffâr will have power over everything and false ways will appear.
15. Once all these signs appear, the Christians will have control over all the countries. At that time, a person from the progeny of Abu Sufyân will be born. He will kill many sayyids and exercise his power and rule over Syria and Egypt. In the meantime, the Muslim ruler of Byzantine will wage a war with a group of Christians and make peace with another group. The warring group will invade Istanbul and rule over it. The ruler of Istanbul will flee to Syria, join forces with that group with which he had made peace, and engage in a severe war with the warring group. The Muslim army will gain victory. Within a few days, one of the Christians who had helped the Muslim ruler will come to the latter and tell him that we gained victory through the blessing of our "cross". The Muslim will reply that we gained victory through the blessing of Islam. This conversation will get more serious to the extent that each person (the Muslim and the Christian) will call his followers and a fight will ensue. The Muslim ruler will be martyred and Syria will also fall under the rule of these Christians. This Christian group will make peace with the group that was at war with the Muslims (in the beginning). The few Muslims who are left will go to Madinah. The Christians will exercise their power and rule up to Khaybar (a place outside Madinah).
The Muslims will then decide to search for Imam Mahdi so that they may overcome all these difficulties. At that time he will be in Madinah, but out of fear of being made ruler, he will go away to Makkah. All the pious people of that time will search for him. Many imposters will claim to be Imam Mahdi. But the genuine Imam Mahdi will be making tawâf of the Ka'bah and will be between the Hajr-e-Aswad and the Maqâm-e-Ibrâhîm. A few pious people will recognize him and impose upon him to become the ruler and they will give him the bay'ah. While giving him the bay'ah, a voice from the skies will come down and it will be heard by all those who will be present over there. This voice will say that this person is the khalîfah of Allah (i.e. he has been chosen to be the ruler) and that he is Imam Mahdi.
The major signs of qiyâmah
Upon the appearance of Imam Mahdi, the major signs of qiyâmah commence. Once the incident of his bay'ah becomes known to everyone, the Muslim armies that were based in Madinah will go to Makkah. All the pious people of Syria, Iraq and Yemen will go to his service. Many other Arab armies will rally around him. Once this becomes known to all the Muslims, a person from Khurâsân will come with a large army in order to assist Imam Mahdi. The name of the person who will be the leader of the front section of this army will be Mansûr. On his way towards Imam Mahdi, he will kill many kuffâr. The person whom we had mentioned previously that he will be from the progeny of Abû Sufyân and that he will be an enemy of the sayyids - he will send an army to fight Imam Mahdi since Imam Mahdi will also be a sayyid. Once this army reaches a desert on the outskirts of Madinah, it will rest at a mountain. Once this army reaches this mountain, all the troops will sink into the ground. Only two persons will survive. One of them will go and inform Imam Mahdi of what transpired while the other will go and inform the Sufyânî (the person from the progeny of Abû Sufyân). The Christians from all around will gather their troops and prepare to fight the Muslims. This army will have 80 flags and there will be 12 000 soldiers under each flag, thus totalling 960 000.
Imam Mahdi will leave Makkah and go to Madinah where he will visit the grave of Rasûlullâh sallallâhu ‘alayhi wa sallam. He will then depart for Syria. Before he can reach Damascus, the Christian army will confront him. Imam Mahdi's army will be split into three groups. One group will flee from the battlefield, one group will be martyred and the third group will gain victory. This martyrdom and this victory will take place as follows:
Imam Mahdi will prepare the army to fight the Christians. Many Muslims will swear to each other that they will not move from the battlefield until they gain victory. In this way, many of them will be martyred. A few of them will survive. Imam Mahdi will take them and incorporate them into his army. The following day the same thing will occur, i.e. many of them will be martyred after having taken an oath while a few will survive. This will also occur on the third day. Eventually, on the fourth day these few survivors will fight and Allah will grant them victory. After this, the kuffâr will have no hope of political leadership.
Imam Mahdi will commence re-organizing the country and sending his armies all over. Once he accomplishes all these tasks, he will go to invade Istanbul. When he lands on the shores of Byzantine, he will take 70 000 people from the Banû Is'hâq. They will board Imam Mahdi's ships and together with him, they will make plans and strategies as to how they will conquer Istanbul. When they reach the city's walls, they will chant "Allâhu Akbar Allâhu Akbar" in a loud voice. Through the barakah of this voice, the city's walls will collapse, the Muslims will enter the city and kill the kuffâr. They will then administer the country with great justice. About 6-7 years will elapse from the time that the people had given the bay'ah to Imam Mahdi till the time of this victory.
While Imam Mahdi is busy with the administration of the country, a false rumour will spread that Dajjâl has made his presence in Syria and that he is causing strife in your (Imam Mahdi's) family. Upon hearing this, Imam Mahdi will travel towards Syria. He will send a few riders ahead of him so that they may be able to establish the truth. One of them will return and inform him that this rumour was false and that Dajjâl has not made his appearance as yet. Imam Mahdi will feel at ease upon hearing this. He will continue his journey towards Syria, but will slacken his pace and make several stops along the way inspecting the administration of the country as he proceeds. He will then reach Syria.
Within a short period of time, Dajjâl will make his appearance. He will be from the Jews. He will first make his appearance in Syria and Iraq and claim prophethood. He will then proceed to Isfahan where 70 000 Jews will join him. He will then make claims of divinity. He will travel through several countries until he reaches Yemen. During the course of his travels, many kuffâr will join him. Eventually he will stop at a place near Makkah. However, because of it being safeguarded by angels, he will not be able to enter Makkah. He will then try to enter Madinah but will not be able to do so because it will also be guarded by angels.
Madinah will experience an earthquake three times. All those who were weak and negligent in Dîn will come out of Madinah out of fear for the earthquakes. Once they come out, they will be trapped by Dajjâl. There will be a pious man in Madinah who will debate with Dajjâl. The latter will go into a rage and kill this pious person and bring him to life again. Dajjâl will ask him: "Now do you believe that I am god?" He will reply: "Now I am more convinced that you are Dajjâl." Dajjâl will try to hit him but will be unable to do so, nor will he be able to influence him in any way.
Dajjâl will then leave for Syria. When he will approach Damascus, Imam Mahdi will already have been there, making preparations for war. The time of ‘asr salât will approach, the mu‘adhdhin will call out the adhân and the people will be busy making preparations for salât. Suddenly, ‘Îsâ ‘alayhis salâm will descend from the heavens with both his hands on the shoulders of two angels. He will land on the eastern minârah of the jâme' musjid. A ladder will be placed and he will come down.
Imam Mahdi will want to hand over authority of all the war preparations to him but he will tell him to keep it with him and inform him that he (‘Îsâ ‘alayhis salâm) has come specifically to kill Dajjâl. The following morning, Imam Mahdi will get his troops ready for battle. ‘Îsâ ‘alayhis salâm will ask for a horse and a spear and advance towards Dajjâl. The Muslims will attack Dajjâl's army and a severe battle will ensue. ‘Îsâ's ‘alayhis salâm breath will have this effect that it will reach wherever his eyes can see. Any kâfir who gets even a whiff of his breath will be destroyed there and then. Upon seeing ‘Îsâ ‘alayhis salâm, Dajjâl will flee. ‘Îsâ ‘alayhis salâm will follow him until he will catch up with him at a place called Bâb Lud and kill him with his spear. The Muslims will begin killing Dajjâl's troops.
‘Îsâ ‘alayhis salâm will then go from city to city and console all those who were harmed by Dajjâl. Through the bounty of Allah, there will be no kâfir left behind. Imam Mahdi will then pass away and all the affairs of the country will fall into the hands of ‘Îsâ ‘alayhis salâm. Thereafter, Yajûj and Majûj will appear. Their place of domicile will be in the extreme north where there is no civilization and where the sea is completely frozen on account of the extreme cold. In compliance with the order of Allah, ‘Îsâ ‘alayhis salâm will take the Muslims to Mount Tûr. Yajûj and Majûj will cause a lot of turmoil. Eventually Allah will destroy them and ‘Îsâ ‘alayhis salâm will descend from the mountain. After forty years, ‘Îsâ ‘alayhis salâm will pass away and will be buried with Rasûlullâh sallallâhu ‘alayhi wa sallam.
A person from Yemen from the tribe of Qah'tân by the name of Jahjâh will take over the mantle of leadership. He will rule with justice and religiousness. Several rulers will come after him. Gradually, good deeds will decline and evil will begin to gain the upper hand.
At that time, a type of mist or smoke will envelop the skies and thereafter descend onto the land whereby the Muslims will catch a cold and the kuffâr will fall unconscious. The skies will become clear after forty days and the days of ‘îd al-ad'hâ will fall soon thereafter. After the tenth (of Dhul Hijjah), a very long night will come. It will be so long that travellers will become restless, children will become tired and weary on account of sleeping too much, and grazing animals will begin clamouring to go to the fields to graze. However, dawn will not break. Everyone will become restless out of fear and anxiety. Once this night equals three nights, the sun will appear very dimly from the western horizon. At that particular time, no one's Imaan (accepting Islam) or repentance will be accepted. Once the sun reaches the position that it normally takes at mid-day, it will begin returning to the west and it will set as it normally does. Thereafter, it will continue rising normally according to its normal brightness.
A few days later, Mount Safâ, which is situated in Makkah, will be destroyed by an earthquake. From there, an animal of strange appearance and shape will appear and begin conversing with people. This animal will travel the entire earth very swiftly. It will have the staff of Mûsâ ‘alayhis salâm with which it will draw an illuminated line across the foreheads of the believers. The result of this will be that the believers' faces will become illuminated. As for the kuffâr, it will stamp them on their noses or necks with the ring of Sulaymân ‘alayhis salâm whereby their faces will become dark. Once this animal completes this task, it will disappear.
Thereafter, a lovely breeze will blow from the south whereby something will come out from the sides of the believers and with which they will die. Once all the Muslims die, the kuffâr will gain control of the entire world. They will destroy the Ka'bah, hajj will be ceased, the Quran will be removed from the hearts and from paper. Fear of Allah and one's natural modesty will be removed. There will be no one to take the name of Allah. There will be a lot of prosperity and abundance in Syria. People will start heading towards Syria on camels, vehicles and on foot. For those who will remain, a howling fire will start and drive them towards Syria. The wisdom behind this is that on the day of resurrection, all the creation will be gathered in this country. Thereafter this fire will disappear.
At that time, the world will progress tremendously. Three to four years will pass in this way when all of a sudden, on the morning of a Friday on the 10th of Muharram, when all the people will be preoccupied in their work, the trumpet will be blown. initially, the sound will be soft. Gradually it will get louder until everyone will die out of panic and horror. The land and the skies will be blown into smithereens and the entire universe will be destroyed. The time span from the rising of the sun from the west till the blowing of the trumpet will be 120 years. After this, the day of resurrection will commence.
The day of resurrection:
Once this entire universe is destroyed, 40 years will pass in this tranquility. Allah Ta'ala will then issue the order for the trumpet to be blown a second time. The earth and the skies will come back into existence and the dead will rise from their graves. All of them will be gathered in the plains of qiyaamah. The sun will be very close, the heat of which will cause the brains of people to boil and they will perspire according to their sins.The people will be standing in this heat, hungry and thirsty, extremely worried. As for those who were pious, the ground will be turned into fine flour for them whereby they will satiate their hunger and they will go to the HUAD-E-KAUTHAR in order to quench their thirst.
Once the people get tired of standing in the plains of qiyaamah, they will all go to hadrat Aadam (alayhis Salaam) and thereafter to other prophets requesting them to intercede on their behalf so that the accounting of their deeds could be accomplished quickly. All the prophets will present some excuse and will not make any promise of intercession. Eventually, all the people will go to Rasulullah ( sallallahu alayhi wasallam) and make the same request to him. On the orders of Allah Ta'ala, he will accept this request, go to Maqaam-e-Mahmud and intercede on their behalf. Allah Ta'ala will reply : " I have accepted your intercession. After manifesting myself in the land, I will now commence with the accounting of deeds "
Many angels will begin decending and surrounding the people from all sides. Thereafter, the throne os Allah Ta'ala will descend and his splendour and manisfestation will be on it. The accounting of deeds will commence and the books of deeds will be distributed. The believers will receive their book of deeds in their right hands while the disbielivers will receive them in their left hands. These books of deeds will land automatically into the hands of the respective persons. The scale will be brought whereby all the good and evil deeds will be weighed and established. The order will then be given for everyone to cross the bridge called " siraat". Those whose good deeds were heavier in the scale will cross the "siraat" and enter paradise. As for those whose evil deeds were heavier and Allah did not forgive them. will fall into hell. Those whose goods deeds and evil deeds are equal, will go to a place called "a'raaf" which is between jannah and jahannam. They will stay over there.
Thereafter, Rasulullah ( sallallahu alayhi wasallam), the other Ambiyaa (alayhimus salaam), the aalim, the wali, the martyr, the haafiz of the quraan, and other pious servants will intercede on behalf of the sinners. Their intercession will be accepted. The person who has even an iota of imaan in his heart will eventually come out of jahannam and admitted into jannah. Similarly, those who were made to remain at "a'raaf" will be admitted into jannah. Only those who are absolute kuffaar and polytheists will remain in jahannam. Once all in inhabitants of jannah and jahannam have taken their respective places, Allah Ta'ala will place "death" in form of a ram between jannah and jahannam. All the inhabitants of jannah and jahannam will be able to see it. In the presence of all of them, Allah Ta'ala will have this ram slaughtered and announce that now no death will overcome the inhabitants of jannah. All of them will have to remain in their respective places forever. When they hear this, there will be no limit to happiness that hte inhabitants of jannah will experience. And there will be no limit to sorrow and grief that the inhabitants of jahannam will experience.
The Bounties Of Jannah
1. Rasulullah ( sallallahu alayhi wasallam said the Allah Ta'ala says: " I have prepared and kept aside bounties for my pious servants which no eye has set on, no ear has heard about, nor did it occur in anyone's heart
2. Rasulullah (sallallahu alayhi wasallam) said: The building of jannah have one brick made of gold and the other made of silver. The cement the joins one brick to the other is made of musk. The pebbles of jannah are pearls and sapphires. The soil of jannah is saffron. The person who enters jannah will enter in peace. He will not see or experience any sorrow or grief. He will live there forever and never die. The clothes of the inhabitants of jannah will never get dirty. Nor will their youth be terminated"
3. Rasulullah (sallallahu alayhi wasallam) said: "there are two gardens in jannah where everything is of silver. There are another two wherein everything will be of gold.There are 100 stages in jannah and the distance of from one stage to the next is equal to the entire expanse of the earth and skies. i.e. a distance of 500 years journey. The bark of all the trees in jannah are nade of gold. The highest stage of jannah is firdaus. It is from here that the four rivers of jannah begin their course. The four rivers are of milk, honey. pure wine and water.
The Trials And Tribulations Of Jahannam
Rasulullah ( sallallahu alayhi wasallam) sail: " Allah Ta'ala fanned jahannam for a thousand years until its colour turned red. Thereafter he fanned it for a thousand years until its coulur turned white. He then fanned it for another thousand years until it turned black in color. Now it is absolutely black. If a heavy stone is dropped from one side of jahannam, it will continue descending for seventy years until it reaches the bottom of it. The person who will receive the lightest punishment in jahannam will be the person who will be made to wear shoes of fire whereby his brains will boil like a cauldron. He will be under the assumption that he is receiving the most severe punishment. The snakes of jahannam are as large as camels. If one of them had to bite once, its poison will continue rising for 40 years. The scorpions are as large as a pack saddled mule. If it had to bite once, the effect of its poison will last for 40 years. Once, after having performed the salaah, Rasulullah ( sallallahu Alayhi Wasallam ) climbed the pulpit and said " While I was in my salaat. I saw Jannah exactly as they are. I haven't seen anything better than jannah. Nor have I seen anything more harmful than jahannam.
Rasûlullâh sallallâhu ‘alayhi wa sallam said: "No person will be able to move from his place on the day of judgement until the following four questions are not posed to him: (1) How did he spend his life? (2) How much did he practice on the masâ'il that he had knowledge of? (3) From where did he acquire his wealth and where did he spend it? (4) In what did he utilise his body?"
In short, did he do all this according to the Sharî‘ah or according to the dictates of his desires.
Rasûlullâh sallallâhu ‘alayhi wa sallam said: "All rights will have to be fulfilled on the day of judgement so much so that a hornless goat will take its recompense from a goat with horns." That is, if the latter killed the former unjustly.
Remembering jannah and jahannam
In a sermon, Rasûlullâh sallallâhu ‘alayhi wa sallam said: "There are two things which are very great - do not forget them." That is, jannah and jahannam. Upon saying this, he began weeping profusely so much so that his blessed beard got wet. He then said: "I swear in the name of that being in whose hands is my life that if you were to come to know that which I know about the hereafter, you will go away into the jungles and walk around pouring sand over your heads."
Note: O women! We have now mentioned 101 Ahâdîth. Many other Ahâdîth have been mentioned at various places in this book. Our beloved Rasûl sallallâhu ‘alayhi wa sallam said: "If anyone from my ummah learns 40 Ahâdîth and thereafter passes them on to others, he will rise with the ‘ulamâ on the day of judgement." Make an effort to read these Ahâdîth to others. Inshâ Allah, you will also rise with the ‘ulamâ on the day of judgement. Such a great bounty can be attained with great ease.
The minor signs of qiyâmah
The following minor signs of qiyâmah have been mentioned in the Hadîth:
1. People will begin considering Allah’s wealth to be their own wealth. They will find it extremely difficult to pay their zakaat. They will consider the wealth which has been entrusted to them as an amânah to be their own wealth.
2. The husband will obey his wife, disobey his mother, consider his father to be an outsider, and consider an outsider to be his relative.
3. Knowledge of the Dîn will be acquired in order to earn a livelihood.
4. Leadership and political power will be given to those who are unqualified. That is, to those who have no self-honour, no manners, and those who are there for their own benefit. Tasks will be handed over to persons who are not suitable for those particular tasks.
5. People will honour and respect oppressors out of fear of being harmed.
6. Alcohol will be consumed openly.
7. The custom of singing and dancing women will become rife. Drums, fiddles, tambourines and other musical instruments will become rife.
8. The later generations will begin criticizing and speaking ill of their pious predecessors.
9. Rasûlullâh sallallâhu ‘alayhi wa sallam said that at such a time, expect the following punishments: a red hurricane will come and some people will be drawn into the ground. Stones will rain down from the skies. The appearance of people will be transformed, i.e. they will be turned into pigs and dogs. Many other calamities will follow one after the other in quick succession just as when a string of beads breaks up and the beads begin falling off in quick succession.
10. Knowledge of the Dîn will decrease.
11. Lies and lying will be considered to be an art (to be admired).
12. The importance of amânah will disappear from the heart.
13. Hayâ' and shame will disappear.
14. The kuffâr will have power over everything and false ways will appear.
15. Once all these signs appear, the Christians will have control over all the countries. At that time, a person from the progeny of Abu Sufyân will be born. He will kill many sayyids and exercise his power and rule over Syria and Egypt. In the meantime, the Muslim ruler of Byzantine will wage a war with a group of Christians and make peace with another group. The warring group will invade Istanbul and rule over it. The ruler of Istanbul will flee to Syria, join forces with that group with which he had made peace, and engage in a severe war with the warring group. The Muslim army will gain victory. Within a few days, one of the Christians who had helped the Muslim ruler will come to the latter and tell him that we gained victory through the blessing of our "cross". The Muslim will reply that we gained victory through the blessing of Islam. This conversation will get more serious to the extent that each person (the Muslim and the Christian) will call his followers and a fight will ensue. The Muslim ruler will be martyred and Syria will also fall under the rule of these Christians. This Christian group will make peace with the group that was at war with the Muslims (in the beginning). The few Muslims who are left will go to Madinah. The Christians will exercise their power and rule up to Khaybar (a place outside Madinah).
The Muslims will then decide to search for Imam Mahdi so that they may overcome all these difficulties. At that time he will be in Madinah, but out of fear of being made ruler, he will go away to Makkah. All the pious people of that time will search for him. Many imposters will claim to be Imam Mahdi. But the genuine Imam Mahdi will be making tawâf of the Ka'bah and will be between the Hajr-e-Aswad and the Maqâm-e-Ibrâhîm. A few pious people will recognize him and impose upon him to become the ruler and they will give him the bay'ah. While giving him the bay'ah, a voice from the skies will come down and it will be heard by all those who will be present over there. This voice will say that this person is the khalîfah of Allah (i.e. he has been chosen to be the ruler) and that he is Imam Mahdi.
The major signs of qiyâmah
Upon the appearance of Imam Mahdi, the major signs of qiyâmah commence. Once the incident of his bay'ah becomes known to everyone, the Muslim armies that were based in Madinah will go to Makkah. All the pious people of Syria, Iraq and Yemen will go to his service. Many other Arab armies will rally around him. Once this becomes known to all the Muslims, a person from Khurâsân will come with a large army in order to assist Imam Mahdi. The name of the person who will be the leader of the front section of this army will be Mansûr. On his way towards Imam Mahdi, he will kill many kuffâr. The person whom we had mentioned previously that he will be from the progeny of Abû Sufyân and that he will be an enemy of the sayyids - he will send an army to fight Imam Mahdi since Imam Mahdi will also be a sayyid. Once this army reaches a desert on the outskirts of Madinah, it will rest at a mountain. Once this army reaches this mountain, all the troops will sink into the ground. Only two persons will survive. One of them will go and inform Imam Mahdi of what transpired while the other will go and inform the Sufyânî (the person from the progeny of Abû Sufyân). The Christians from all around will gather their troops and prepare to fight the Muslims. This army will have 80 flags and there will be 12 000 soldiers under each flag, thus totalling 960 000.
Imam Mahdi will leave Makkah and go to Madinah where he will visit the grave of Rasûlullâh sallallâhu ‘alayhi wa sallam. He will then depart for Syria. Before he can reach Damascus, the Christian army will confront him. Imam Mahdi's army will be split into three groups. One group will flee from the battlefield, one group will be martyred and the third group will gain victory. This martyrdom and this victory will take place as follows:
Imam Mahdi will prepare the army to fight the Christians. Many Muslims will swear to each other that they will not move from the battlefield until they gain victory. In this way, many of them will be martyred. A few of them will survive. Imam Mahdi will take them and incorporate them into his army. The following day the same thing will occur, i.e. many of them will be martyred after having taken an oath while a few will survive. This will also occur on the third day. Eventually, on the fourth day these few survivors will fight and Allah will grant them victory. After this, the kuffâr will have no hope of political leadership.
Imam Mahdi will commence re-organizing the country and sending his armies all over. Once he accomplishes all these tasks, he will go to invade Istanbul. When he lands on the shores of Byzantine, he will take 70 000 people from the Banû Is'hâq. They will board Imam Mahdi's ships and together with him, they will make plans and strategies as to how they will conquer Istanbul. When they reach the city's walls, they will chant "Allâhu Akbar Allâhu Akbar" in a loud voice. Through the barakah of this voice, the city's walls will collapse, the Muslims will enter the city and kill the kuffâr. They will then administer the country with great justice. About 6-7 years will elapse from the time that the people had given the bay'ah to Imam Mahdi till the time of this victory.
While Imam Mahdi is busy with the administration of the country, a false rumour will spread that Dajjâl has made his presence in Syria and that he is causing strife in your (Imam Mahdi's) family. Upon hearing this, Imam Mahdi will travel towards Syria. He will send a few riders ahead of him so that they may be able to establish the truth. One of them will return and inform him that this rumour was false and that Dajjâl has not made his appearance as yet. Imam Mahdi will feel at ease upon hearing this. He will continue his journey towards Syria, but will slacken his pace and make several stops along the way inspecting the administration of the country as he proceeds. He will then reach Syria.
Within a short period of time, Dajjâl will make his appearance. He will be from the Jews. He will first make his appearance in Syria and Iraq and claim prophethood. He will then proceed to Isfahan where 70 000 Jews will join him. He will then make claims of divinity. He will travel through several countries until he reaches Yemen. During the course of his travels, many kuffâr will join him. Eventually he will stop at a place near Makkah. However, because of it being safeguarded by angels, he will not be able to enter Makkah. He will then try to enter Madinah but will not be able to do so because it will also be guarded by angels.
Madinah will experience an earthquake three times. All those who were weak and negligent in Dîn will come out of Madinah out of fear for the earthquakes. Once they come out, they will be trapped by Dajjâl. There will be a pious man in Madinah who will debate with Dajjâl. The latter will go into a rage and kill this pious person and bring him to life again. Dajjâl will ask him: "Now do you believe that I am god?" He will reply: "Now I am more convinced that you are Dajjâl." Dajjâl will try to hit him but will be unable to do so, nor will he be able to influence him in any way.
Dajjâl will then leave for Syria. When he will approach Damascus, Imam Mahdi will already have been there, making preparations for war. The time of ‘asr salât will approach, the mu‘adhdhin will call out the adhân and the people will be busy making preparations for salât. Suddenly, ‘Îsâ ‘alayhis salâm will descend from the heavens with both his hands on the shoulders of two angels. He will land on the eastern minârah of the jâme' musjid. A ladder will be placed and he will come down.
Imam Mahdi will want to hand over authority of all the war preparations to him but he will tell him to keep it with him and inform him that he (‘Îsâ ‘alayhis salâm) has come specifically to kill Dajjâl. The following morning, Imam Mahdi will get his troops ready for battle. ‘Îsâ ‘alayhis salâm will ask for a horse and a spear and advance towards Dajjâl. The Muslims will attack Dajjâl's army and a severe battle will ensue. ‘Îsâ's ‘alayhis salâm breath will have this effect that it will reach wherever his eyes can see. Any kâfir who gets even a whiff of his breath will be destroyed there and then. Upon seeing ‘Îsâ ‘alayhis salâm, Dajjâl will flee. ‘Îsâ ‘alayhis salâm will follow him until he will catch up with him at a place called Bâb Lud and kill him with his spear. The Muslims will begin killing Dajjâl's troops.
‘Îsâ ‘alayhis salâm will then go from city to city and console all those who were harmed by Dajjâl. Through the bounty of Allah, there will be no kâfir left behind. Imam Mahdi will then pass away and all the affairs of the country will fall into the hands of ‘Îsâ ‘alayhis salâm. Thereafter, Yajûj and Majûj will appear. Their place of domicile will be in the extreme north where there is no civilization and where the sea is completely frozen on account of the extreme cold. In compliance with the order of Allah, ‘Îsâ ‘alayhis salâm will take the Muslims to Mount Tûr. Yajûj and Majûj will cause a lot of turmoil. Eventually Allah will destroy them and ‘Îsâ ‘alayhis salâm will descend from the mountain. After forty years, ‘Îsâ ‘alayhis salâm will pass away and will be buried with Rasûlullâh sallallâhu ‘alayhi wa sallam.
A person from Yemen from the tribe of Qah'tân by the name of Jahjâh will take over the mantle of leadership. He will rule with justice and religiousness. Several rulers will come after him. Gradually, good deeds will decline and evil will begin to gain the upper hand.
At that time, a type of mist or smoke will envelop the skies and thereafter descend onto the land whereby the Muslims will catch a cold and the kuffâr will fall unconscious. The skies will become clear after forty days and the days of ‘îd al-ad'hâ will fall soon thereafter. After the tenth (of Dhul Hijjah), a very long night will come. It will be so long that travellers will become restless, children will become tired and weary on account of sleeping too much, and grazing animals will begin clamouring to go to the fields to graze. However, dawn will not break. Everyone will become restless out of fear and anxiety. Once this night equals three nights, the sun will appear very dimly from the western horizon. At that particular time, no one's Imaan (accepting Islam) or repentance will be accepted. Once the sun reaches the position that it normally takes at mid-day, it will begin returning to the west and it will set as it normally does. Thereafter, it will continue rising normally according to its normal brightness.
A few days later, Mount Safâ, which is situated in Makkah, will be destroyed by an earthquake. From there, an animal of strange appearance and shape will appear and begin conversing with people. This animal will travel the entire earth very swiftly. It will have the staff of Mûsâ ‘alayhis salâm with which it will draw an illuminated line across the foreheads of the believers. The result of this will be that the believers' faces will become illuminated. As for the kuffâr, it will stamp them on their noses or necks with the ring of Sulaymân ‘alayhis salâm whereby their faces will become dark. Once this animal completes this task, it will disappear.
Thereafter, a lovely breeze will blow from the south whereby something will come out from the sides of the believers and with which they will die. Once all the Muslims die, the kuffâr will gain control of the entire world. They will destroy the Ka'bah, hajj will be ceased, the Quran will be removed from the hearts and from paper. Fear of Allah and one's natural modesty will be removed. There will be no one to take the name of Allah. There will be a lot of prosperity and abundance in Syria. People will start heading towards Syria on camels, vehicles and on foot. For those who will remain, a howling fire will start and drive them towards Syria. The wisdom behind this is that on the day of resurrection, all the creation will be gathered in this country. Thereafter this fire will disappear.
At that time, the world will progress tremendously. Three to four years will pass in this way when all of a sudden, on the morning of a Friday on the 10th of Muharram, when all the people will be preoccupied in their work, the trumpet will be blown. initially, the sound will be soft. Gradually it will get louder until everyone will die out of panic and horror. The land and the skies will be blown into smithereens and the entire universe will be destroyed. The time span from the rising of the sun from the west till the blowing of the trumpet will be 120 years. After this, the day of resurrection will commence.
The day of resurrection:
Once this entire universe is destroyed, 40 years will pass in this tranquility. Allah Ta'ala will then issue the order for the trumpet to be blown a second time. The earth and the skies will come back into existence and the dead will rise from their graves. All of them will be gathered in the plains of qiyaamah. The sun will be very close, the heat of which will cause the brains of people to boil and they will perspire according to their sins.The people will be standing in this heat, hungry and thirsty, extremely worried. As for those who were pious, the ground will be turned into fine flour for them whereby they will satiate their hunger and they will go to the HUAD-E-KAUTHAR in order to quench their thirst.
Once the people get tired of standing in the plains of qiyaamah, they will all go to hadrat Aadam (alayhis Salaam) and thereafter to other prophets requesting them to intercede on their behalf so that the accounting of their deeds could be accomplished quickly. All the prophets will present some excuse and will not make any promise of intercession. Eventually, all the people will go to Rasulullah ( sallallahu alayhi wasallam) and make the same request to him. On the orders of Allah Ta'ala, he will accept this request, go to Maqaam-e-Mahmud and intercede on their behalf. Allah Ta'ala will reply : " I have accepted your intercession. After manifesting myself in the land, I will now commence with the accounting of deeds "
Many angels will begin decending and surrounding the people from all sides. Thereafter, the throne os Allah Ta'ala will descend and his splendour and manisfestation will be on it. The accounting of deeds will commence and the books of deeds will be distributed. The believers will receive their book of deeds in their right hands while the disbielivers will receive them in their left hands. These books of deeds will land automatically into the hands of the respective persons. The scale will be brought whereby all the good and evil deeds will be weighed and established. The order will then be given for everyone to cross the bridge called " siraat". Those whose good deeds were heavier in the scale will cross the "siraat" and enter paradise. As for those whose evil deeds were heavier and Allah did not forgive them. will fall into hell. Those whose goods deeds and evil deeds are equal, will go to a place called "a'raaf" which is between jannah and jahannam. They will stay over there.
Thereafter, Rasulullah ( sallallahu alayhi wasallam), the other Ambiyaa (alayhimus salaam), the aalim, the wali, the martyr, the haafiz of the quraan, and other pious servants will intercede on behalf of the sinners. Their intercession will be accepted. The person who has even an iota of imaan in his heart will eventually come out of jahannam and admitted into jannah. Similarly, those who were made to remain at "a'raaf" will be admitted into jannah. Only those who are absolute kuffaar and polytheists will remain in jahannam. Once all in inhabitants of jannah and jahannam have taken their respective places, Allah Ta'ala will place "death" in form of a ram between jannah and jahannam. All the inhabitants of jannah and jahannam will be able to see it. In the presence of all of them, Allah Ta'ala will have this ram slaughtered and announce that now no death will overcome the inhabitants of jannah. All of them will have to remain in their respective places forever. When they hear this, there will be no limit to happiness that hte inhabitants of jannah will experience. And there will be no limit to sorrow and grief that the inhabitants of jahannam will experience.
The Bounties Of Jannah
1. Rasulullah ( sallallahu alayhi wasallam said the Allah Ta'ala says: " I have prepared and kept aside bounties for my pious servants which no eye has set on, no ear has heard about, nor did it occur in anyone's heart
2. Rasulullah (sallallahu alayhi wasallam) said: The building of jannah have one brick made of gold and the other made of silver. The cement the joins one brick to the other is made of musk. The pebbles of jannah are pearls and sapphires. The soil of jannah is saffron. The person who enters jannah will enter in peace. He will not see or experience any sorrow or grief. He will live there forever and never die. The clothes of the inhabitants of jannah will never get dirty. Nor will their youth be terminated"
3. Rasulullah (sallallahu alayhi wasallam) said: "there are two gardens in jannah where everything is of silver. There are another two wherein everything will be of gold.There are 100 stages in jannah and the distance of from one stage to the next is equal to the entire expanse of the earth and skies. i.e. a distance of 500 years journey. The bark of all the trees in jannah are nade of gold. The highest stage of jannah is firdaus. It is from here that the four rivers of jannah begin their course. The four rivers are of milk, honey. pure wine and water.
The Trials And Tribulations Of Jahannam
Rasulullah ( sallallahu alayhi wasallam) sail: " Allah Ta'ala fanned jahannam for a thousand years until its colour turned red. Thereafter he fanned it for a thousand years until its coulur turned white. He then fanned it for another thousand years until it turned black in color. Now it is absolutely black. If a heavy stone is dropped from one side of jahannam, it will continue descending for seventy years until it reaches the bottom of it. The person who will receive the lightest punishment in jahannam will be the person who will be made to wear shoes of fire whereby his brains will boil like a cauldron. He will be under the assumption that he is receiving the most severe punishment. The snakes of jahannam are as large as camels. If one of them had to bite once, its poison will continue rising for 40 years. The scorpions are as large as a pack saddled mule. If it had to bite once, the effect of its poison will last for 40 years. Once, after having performed the salaah, Rasulullah ( sallallahu Alayhi Wasallam ) climbed the pulpit and said " While I was in my salaat. I saw Jannah exactly as they are. I haven't seen anything better than jannah. Nor have I seen anything more harmful than jahannam.
Friday, 22 January 2010
Thursday, 21 January 2010
Monday, 18 January 2010
A Comprehensive Dua that Consists of all the Duas made by Rasulullah (Sallellaho Alaihe Wasallam) in his Twenty-Three Years of Prophet Hood
(Recite once)
Hazrat Abu Umama (radhiallaho anho) reports that Rasulullah (sallellaho alaihe wasallam) made numerous duas but some of us could not remember any of these duas. We said to him: “O Nabi of Allah (sallellaho alaihe wasallam)! You have made immumerable duas but we do not remember any of them.” Rasulullah (sallellaho alaihe wasallam) replied: “Should I not show you such a comprehensive dua which includes all these duas? Say:
اَللّٰهُمَّ اِنِّىْ اَسْئَلُكَ مِنْ خَيْرِ مَا سَئَلَكَ مِنْهُ نَبِيُّكَ مُحَمَدٌ صَلَّ اللهُ عَلَيْهِ وَسَلَّمْ وَ اَعُوْذُبِكَ مِنْ شَرِّ مَا اسْتَعَاذَ مِنْهُ نَبِيُّكَ مُحَمَدٌصَلَّ اللهُ عَلَيْهِ وَسَلَّمَ وَاَنْتَ الْمُسْتَعَانُ وَعَلَيْكَ الْبَلَاغُ وَلَا حَوْلَ وَلَا قُوَّةَ اِلَّا بِاللهِ
O Allah! I beg of You for all the good that Your Nabi Muhammad (sallellaho alaihe wasallam) asked of You and I seek refuge from all the evil that Your Nabi Muhammad (sallellaho alaihe wasallam) sought refuge from. You alone are the one from whom help is sought. And it is upon You to answer our plea. There is no power to refrain from sins and to perform righteous deeds except from You.
Hazrat Abu Umama (radhiallaho anho) reports that Rasulullah (sallellaho alaihe wasallam) made numerous duas but some of us could not remember any of these duas. We said to him: “O Nabi of Allah (sallellaho alaihe wasallam)! You have made immumerable duas but we do not remember any of them.” Rasulullah (sallellaho alaihe wasallam) replied: “Should I not show you such a comprehensive dua which includes all these duas? Say:
اَللّٰهُمَّ اِنِّىْ اَسْئَلُكَ مِنْ خَيْرِ مَا سَئَلَكَ مِنْهُ نَبِيُّكَ مُحَمَدٌ صَلَّ اللهُ عَلَيْهِ وَسَلَّمْ وَ اَعُوْذُبِكَ مِنْ شَرِّ مَا اسْتَعَاذَ مِنْهُ نَبِيُّكَ مُحَمَدٌصَلَّ اللهُ عَلَيْهِ وَسَلَّمَ وَاَنْتَ الْمُسْتَعَانُ وَعَلَيْكَ الْبَلَاغُ وَلَا حَوْلَ وَلَا قُوَّةَ اِلَّا بِاللهِ
O Allah! I beg of You for all the good that Your Nabi Muhammad (sallellaho alaihe wasallam) asked of You and I seek refuge from all the evil that Your Nabi Muhammad (sallellaho alaihe wasallam) sought refuge from. You alone are the one from whom help is sought. And it is upon You to answer our plea. There is no power to refrain from sins and to perform righteous deeds except from You.
Protection from All Fatal Diseases
It has been narrated by Hazrat Anas (radhiallaho anho) that Rasulullah (sallellaho alaihe wasallam) would make this dua:
اَللّٰهُمَّ اِنِّىْ اَعُوْذُ بِكَ مِنَ الْبَرْصِوَالْجنُوْنِ
وَالْجُذَامِ وَسَيِّئِ الْاَسْقَامِ
Oh Allah, I seek protection from white liver disease, insanity, leprosy and all fatal diseases.”
(Jawaahirul Bukhari, pg.570)
Note: Today, we hear of new diseases all the time, we should read this dua daily. One of the primary causes of disease is sins. By associating with the friends of Allah Ta'ala , a person will build courage and strength to discard sins.
اَللّٰهُمَّ اِنِّىْ اَعُوْذُ بِكَ مِنَ الْبَرْصِوَالْجنُوْنِ
وَالْجُذَامِ وَسَيِّئِ الْاَسْقَامِ
Oh Allah, I seek protection from white liver disease, insanity, leprosy and all fatal diseases.”
(Jawaahirul Bukhari, pg.570)
Note: Today, we hear of new diseases all the time, we should read this dua daily. One of the primary causes of disease is sins. By associating with the friends of Allah Ta'ala , a person will build courage and strength to discard sins.
Dua for the Fulfillment of Debts and Removal of Grief and Sorrow
Hazrat Abu Saeed Khudri (radhiallaho anho) reports that a person came to Rasulullah (sallellaho alaihe wasallam) and said: “I have been overcome by worries and debts(that I am consumed by the worry of the payment of my huge debts). Rasulullah (sallellaho alaihe wasallam) replied: “Should I not show you such a dua which, if you read it, Allah Ta'ala will remove your worries and will fulfill your debts?” The person exclaimed: “Please do tell me.” Rasulullah (sallellaho alaihe wasallam) said: “Recite the following every morning and evening:
اَللّٰهُمَّ اِنِّىْ اَعُوْذُبِكَ مِنَ الْهَمِّ وَالْحُزْنِ وَاَعُوْذُبِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَاَعُوْذُبِكَ مِنَ الْبُخْلِ وَالْجُبْنِ وَاَعُوْذُبِكَ مِنْ غَلَبَةِ الدَّيْنِ وَقَهْرِ الرِّجَالِ
O Allah! I seek refuge in You from grief and worries, and I seek refuge in You from being unable (to do what is required) and from laziness and cowardice, and I seek refuge in You from excessive debts and from being overpowered by people.”(Mishkaat pg.215)
اَللّٰهُمَّ اِنِّىْ اَعُوْذُبِكَ مِنَ الْهَمِّ وَالْحُزْنِ وَاَعُوْذُبِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَاَعُوْذُبِكَ مِنَ الْبُخْلِ وَالْجُبْنِ وَاَعُوْذُبِكَ مِنْ غَلَبَةِ الدَّيْنِ وَقَهْرِ الرِّجَالِ
O Allah! I seek refuge in You from grief and worries, and I seek refuge in You from being unable (to do what is required) and from laziness and cowardice, and I seek refuge in You from excessive debts and from being overpowered by people.”(Mishkaat pg.215)
Sunday, 17 January 2010
Imam Ghazali's Ihya' 'Ulum al-Din (Revival of Religious Sciences)
English Translation
of
Ihya' 'Ulum al-Din
(Revival of Religious Sciences)
Volume1
http://www.ghazali.org/books/ihya-v1.pdf
Volume2
http://www.ghazali.org/books/ihya-v2.pdf
Volume3
http://www.ghazali.org/books/ihya-v3.pdf
Volume4
http://www.ghazali.org/books/ihya-v4.pdf
of
Ihya' 'Ulum al-Din
(Revival of Religious Sciences)
Volume1
http://www.ghazali.org/books/ihya-v1.pdf
Volume2
http://www.ghazali.org/books/ihya-v2.pdf
Volume3
http://www.ghazali.org/books/ihya-v3.pdf
Volume4
http://www.ghazali.org/books/ihya-v4.pdf
Dua after Azan, intercession of Prophet Mohammad (S.A.W.) becomes wajib
At the end of the Azan (athaan) recite Durood then
اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدَاً الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامَاً مَحْمُودَاً الَّذِي وَعَدْتَهُ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ
"O Allah, the Lord of this total call (invitation, proclamation) and the Lord of the Salat to begin, grant Muhammad 'intercession' ( a status) and grant him superiority and let him reach Mooqame Mahmood which You have promised, for definitely You do not go back on Your promises".
(Mishkat)
By reciting this dua, the intercession of Prophet Mohammad (S.A.W.) becomes wajib.
اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدَاً الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامَاً مَحْمُودَاً الَّذِي وَعَدْتَهُ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ
"O Allah, the Lord of this total call (invitation, proclamation) and the Lord of the Salat to begin, grant Muhammad 'intercession' ( a status) and grant him superiority and let him reach Mooqame Mahmood which You have promised, for definitely You do not go back on Your promises".
(Mishkat)
By reciting this dua, the intercession of Prophet Mohammad (S.A.W.) becomes wajib.
Ayat al Kursi, the Verse of the Throne
Ayat al Kursi
- آية الكرسي -
the Verse of the Throne
Arabic text, the transliteration, and the English translation and then some of the benefits of reciting this verse, the Verse of the Throne:
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
Allahu la ilaha illa Huwa, Al-Haiyul-Qaiyum La ta'khudhuhu sinatun wa la nawm, lahu ma fis-samawati wa ma fil-'ard Man dhal-ladhi yashfa'u 'indahu illa bi-idhnihi Ya'lamu ma baina aidihim wa ma khalfahum, wa la yuhituna bi shai'im-min 'ilmihi illa bima sha'a Wasi'a kursiyuhus-samawati wal ard, wa la ya'uduhu hifdhuhuma Wa Huwal 'Aliyul-Adheem
"Allah! There is no god but He - the Living, The Self-subsisting, Eternal. No slumber can seize Him Nor Sleep. His are all things In the heavens and on earth. Who is there can intercede In His presence except As he permitteth? He knoweth What (appeareth to His creatures As) Before or After or Behind them. Nor shall they compass Aught of his knowledge Except as He willeth. His throne doth extend Over the heavens And on earth, and He feeleth No fatigue in guarding And preserving them, For He is the Most High. The Supreme (in glory)."
[Surah al-Baqarah 2: 255]
Click here to listen to the Ayat al-Kursi
Ubayy bin Ka'b (radiAllahu anhu) reported: The Messenger of Allah (peace be upon him) said: "Abu Mundhir! Do you know which Ayah in Allah's Book is the greatest? I said: 'Allah and His messenger know best.'
He (peace be upon him) again said: 'Do you know which Ayah in Allah's Book, according to you, is the greatest?' I (Abu Mundhir) replied: ‘It is 'Allah la ilaha illa Huwal-Hayyul-Qayyum'.[2:255].
Thereupon he (peace be upon him) patted me in the chest and said, ' Rejoice by your knowledge, O Abu Mundhir! (i.e, may this knowledge be a source of respect, honour and benefit to you)'."
[Muslim]
Asma' bint Yazid (radiAllahu anhu) reported, ' I heard the Messenger of Allah (peace be upon him) say about these two following Ayahs, i.e, verses: "Allah! There is no god but He - the Living, The Self-subsisting, Eternal. [2:255], And, Alif Lam Mim, Allah! There is no god but He - the Living, The Self-subsisting, Eternal [3:1-2], That they contain Allah's Greatest Name."
[Imam Ahmed bin Hanbal in his Musnad]
Abu Umamah Al-Bahili (may Allah be pleased with him) reported: The Prophet (peace be upon him) said: "The one who recites it after each of the obligatory prayers, then death will be the only thing preventing him from entering Paradise."
[Ibn Sunni, Ibn Hibban]
Abu Dhar said; O Messenger of Allah, what is the greatest thing that has been revealed to you?’ He said, Ayat al-Kursi, 'Allah! La ilaha illa Huwa'
[an-Nasa'i]
When you lie down in your bed, recite ayat al-Kursi, Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists… [al-Baraqah 2:255] until the end of the ayah, then you will have a protector from Allah and no shaytan (devil) will come near you until morning comes
[Sahih al-Bukhari]
Abu Hurairah (radiAllahu anhu) narrated; In Surah al-Baqaraah there is an ayah which is the best of all the ayahs of the Qur’an. It is never recited in a house but the Shaytan leaves: Ayat al-Kursi.
Everything has its pinnacle and the pinnacle of the Qur’an is Surah al-Baqarah. In it there is an ayah which is the greatest in the Qur’an: Ayat al-Kursi
[at-Tirmidhi]
Do you know the Ayatul Kursi?" Anas (radiAllahu anhu) replied "I know". The Prophet (Sallallahu alayhi wasallam) said, "It is equal to a quarter of the Qur'an
- آية الكرسي -
the Verse of the Throne
Arabic text, the transliteration, and the English translation and then some of the benefits of reciting this verse, the Verse of the Throne:
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
Allahu la ilaha illa Huwa, Al-Haiyul-Qaiyum La ta'khudhuhu sinatun wa la nawm, lahu ma fis-samawati wa ma fil-'ard Man dhal-ladhi yashfa'u 'indahu illa bi-idhnihi Ya'lamu ma baina aidihim wa ma khalfahum, wa la yuhituna bi shai'im-min 'ilmihi illa bima sha'a Wasi'a kursiyuhus-samawati wal ard, wa la ya'uduhu hifdhuhuma Wa Huwal 'Aliyul-Adheem
"Allah! There is no god but He - the Living, The Self-subsisting, Eternal. No slumber can seize Him Nor Sleep. His are all things In the heavens and on earth. Who is there can intercede In His presence except As he permitteth? He knoweth What (appeareth to His creatures As) Before or After or Behind them. Nor shall they compass Aught of his knowledge Except as He willeth. His throne doth extend Over the heavens And on earth, and He feeleth No fatigue in guarding And preserving them, For He is the Most High. The Supreme (in glory)."
[Surah al-Baqarah 2: 255]
Click here to listen to the Ayat al-Kursi
Ubayy bin Ka'b (radiAllahu anhu) reported: The Messenger of Allah (peace be upon him) said: "Abu Mundhir! Do you know which Ayah in Allah's Book is the greatest? I said: 'Allah and His messenger know best.'
He (peace be upon him) again said: 'Do you know which Ayah in Allah's Book, according to you, is the greatest?' I (Abu Mundhir) replied: ‘It is 'Allah la ilaha illa Huwal-Hayyul-Qayyum'.[2:255].
Thereupon he (peace be upon him) patted me in the chest and said, ' Rejoice by your knowledge, O Abu Mundhir! (i.e, may this knowledge be a source of respect, honour and benefit to you)'."
[Muslim]
Asma' bint Yazid (radiAllahu anhu) reported, ' I heard the Messenger of Allah (peace be upon him) say about these two following Ayahs, i.e, verses: "Allah! There is no god but He - the Living, The Self-subsisting, Eternal. [2:255], And, Alif Lam Mim, Allah! There is no god but He - the Living, The Self-subsisting, Eternal [3:1-2], That they contain Allah's Greatest Name."
[Imam Ahmed bin Hanbal in his Musnad]
Abu Umamah Al-Bahili (may Allah be pleased with him) reported: The Prophet (peace be upon him) said: "The one who recites it after each of the obligatory prayers, then death will be the only thing preventing him from entering Paradise."
[Ibn Sunni, Ibn Hibban]
Abu Dhar said; O Messenger of Allah, what is the greatest thing that has been revealed to you?’ He said, Ayat al-Kursi, 'Allah! La ilaha illa Huwa'
[an-Nasa'i]
When you lie down in your bed, recite ayat al-Kursi, Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists… [al-Baraqah 2:255] until the end of the ayah, then you will have a protector from Allah and no shaytan (devil) will come near you until morning comes
[Sahih al-Bukhari]
Abu Hurairah (radiAllahu anhu) narrated; In Surah al-Baqaraah there is an ayah which is the best of all the ayahs of the Qur’an. It is never recited in a house but the Shaytan leaves: Ayat al-Kursi.
Everything has its pinnacle and the pinnacle of the Qur’an is Surah al-Baqarah. In it there is an ayah which is the greatest in the Qur’an: Ayat al-Kursi
[at-Tirmidhi]
Do you know the Ayatul Kursi?" Anas (radiAllahu anhu) replied "I know". The Prophet (Sallallahu alayhi wasallam) said, "It is equal to a quarter of the Qur'an
The 6 Kalimas
The 6 Kalimas
The 6 (six) Kalimas are recorded in various books of knowledge, and are recited (and remembered) by people across the globe.
These kalimas were compiled together for children to memorise and learn the basic fundamentals of a Muslim's beliefs. They are not found altogether complete in any one hadith or narration from the Prophet (peace be upon him). However, some of them can be found individually in the narrations.
Listed below are the 6 well known Kalimas.
First Kalima
The Word of Purity (Tayyabah)
لآ اِلَهَ اِلّا اللّهُ مُحَمَّدٌ رَسُوُل اللّهِ
La ilaha ill Allah Muhammadur-Rasul Allah
(There is no God but Allah Muhammad is the Messenger of Allah)
Second Kalima
The word of Testimony (Shahaadat)
اشْهَدُ انْ لّآ اِلهَ اِلَّا اللّهُ وَحْدَه لَا شَرِيْكَ لَه، وَ اَشْهَدُ اَنَّ مُحَمَّدً اعَبْدُهوَرَسُولُه
Ash-hadu an-La illaha ill Allahu, Wahdahu La Sharika lah, wa ash-Hadu anna Muhammadan 'abduhu wa Rasoolu
(I bear witness that no-one is worthy of worship but Allah, the One alone, without partner, and I bear witness that Muhammad is His servant and Messenger)
Third Kalima
The word of Glorification (Tumjeed)
سُبْحَان لِلّه وَ الْحَمْدُ لِلّهِ وَ لآ اِلهَ اِلّا اللّهُ، وَ اللّهُ اَكْبَرُ وَلا حَوْلَ وَلاَ قُوَّة ِلَّا بِاللّهِ الْعَلِىّ الْعَظِيْم
Subhan Allahu, wal Hamdu lillahi, wa la illaha ilAllahu, wallahu Akbar. wa La hawla wa la quwwata illa billah-al 'alii-al 'adheem
(Glory be to Allah and Praise to Allah, and there is no God But Allah, and Allah is the Greatest. And there is no Might or Power except with Allah.)
Fourth Kalima
The word of Unity (Tauhid)
لا الهَ اِلَّا اللّهُ وَحْدَهُ لا شَرِيْكَ لَهْ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْى وَ يُمِيْتُ وَ هُوَحَىُّ لَّا يَمُوْتُ اَبَدًا اَبَدًا ط ذُو الْجَلَالِ وَ الْاِكْرَامِ ط بِيَدِهِ الْخَيْرُ ط وَهُوَ عَلى كُلِّ شَئ ٍ قَدِيْرٌ ط
La ilaha illAllahu Wahdahu La Shareeka lahu, lahulmulk, wa lahulhamd, yuhyee wa yumeet, wa huwa hayy la yumoot abadan abada Dhul Jalaali waal Ikram beyadihi alkhayr, wa huwa 'ala kulli Shay'in Qadeer
(There is) none worthy of worship except Allah. He is only One. (There is) no partners for Him. For Him (is) the Kingdom. And for Him (is) the Praise. He gives life and acuses death. And He (is) Alive. He will not die, never, ever. Possessor of Majesty and Reverence. In His hand (is) the goodness. And He (is) the goodness. And He (is) on everything powerful.)
Fifth Kalima
The word of Penitence (Astaghfar)
اسْتَغْفِرُ اللّهَ رَبِّىْ مِنْ كُلِّ ذَنْبٍ اَذْنَبْتُه عَمَدًا اَوْ خَطَاً سِرًّا اَوْ عَلَانِيَةً وَاَتُوْبُ اِلَيْهِ مِنْ الذَّنْبِ الَّذِىْ اَعْلَمُ وَ مِنْ الذَّنْبِ الَّذِىْ لا اَعْلَمُ اِنَّكَ اَنْتَ عَلَّامُ الغُيُبِ وَ سَتَّارُ الْعُيُوْبِ و َغَفَّارُ الذُّنُوْبِ وَ لا حَوْلَ وَلا قُوَّةَ اِلَّا بِاللّهِ الْعَلِىِّ العَظِيْم
Astaghfirullaha Rabbi min kulli dhanbin adhnabtahu amadan aw khata'an, sirran aw alaniyatan, wa atubuhu ilayhi min adh-dhanb illadhi a'lamu, wa min adh-dhanb illadhi la a'lamu, innaka anta allamal ghuyub, wa sattar ul'uyoubi, wa ghaffarudh dhunub, wa la hawla wa la quwwatta illa billahil 'aliy-al 'adheem
(I seek forgiveness from Allah, my Lord, from every sin I committed knowingly or unknowingly, secretly or openly, and I turn towards Him from the sin that I know and from the sin that I do not know. Certainly You, You (are) the knower of the hidden things and the Concealer (of) the mistakes and the Forgiver (of) the sins. And (there is) no power and no strength except from Allah, the Most High, the Most Great)
Sixth Kalima
The words of rejecting disbelief (Rud-A-Kuffer)
اَللّهُمََّ اِنّىْ اَعُوْدُ بِكَ مِنْ انْ اُشْرِكَ شَيئًا وََّ اَنَا اَعْلَمُ بِه وَ اسْتَغْفِرُكَ لِمَا لا اَعْلَمُ بِه تُبْتُ عَنْهُ وَ تَبَرَّاْتُ مِنَ الْكُفْرِ وَ الشّرْكِ وَ الْكِذْبِ وَ الْغِيْبَةِ وَ الْبِدْعَةِ وَ النَّمِيْمَةِ وَ الْفَوَاحِشِ وَ الْبُهْتَانِ وَ الْمَعَاصِىْ كُلِّهَا وَ اَسْلَمْتُ وَ اَقُوْلُ لآ اِلهَ اِلَّا اللّهُ مُحَمَّدُ رَّسُوْلُ اللّهِ
Allahumma innii a'udhu bika min an ushrika bika shai-anw- wa ana a'lamu bihii. Tubtu anhu wa tabarra-tu min al-kufri wash-shirki wal-kizdhbi wal-ghiibati wal-bid’ati wan-namiimati wal fawaahishi wal-buhtani w-al-ma’aasii kulliha. Wa aslamtu wa aquulu La illaha illAllahu Muhammadur RasulAllah
(O Allah! Certainly I seek protection with You from, that I associate partner with You anything and I know it. And I seek forgiveness from You for that I do not know it. I repended from it and I made myself free from disbelief and polytheism and the falsehood and the back-biting and the innovation and the tell-tales and the bad deeds and the blame and the disobedience, all of them. And I submit and I say (there is) none worthy of worship except Allah, Muhammad is the Messenger of Allah.)
The 6 (six) Kalimas are recorded in various books of knowledge, and are recited (and remembered) by people across the globe.
These kalimas were compiled together for children to memorise and learn the basic fundamentals of a Muslim's beliefs. They are not found altogether complete in any one hadith or narration from the Prophet (peace be upon him). However, some of them can be found individually in the narrations.
Listed below are the 6 well known Kalimas.
First Kalima
The Word of Purity (Tayyabah)
لآ اِلَهَ اِلّا اللّهُ مُحَمَّدٌ رَسُوُل اللّهِ
La ilaha ill Allah Muhammadur-Rasul Allah
(There is no God but Allah Muhammad is the Messenger of Allah)
Second Kalima
The word of Testimony (Shahaadat)
اشْهَدُ انْ لّآ اِلهَ اِلَّا اللّهُ وَحْدَه لَا شَرِيْكَ لَه، وَ اَشْهَدُ اَنَّ مُحَمَّدً اعَبْدُهوَرَسُولُه
Ash-hadu an-La illaha ill Allahu, Wahdahu La Sharika lah, wa ash-Hadu anna Muhammadan 'abduhu wa Rasoolu
(I bear witness that no-one is worthy of worship but Allah, the One alone, without partner, and I bear witness that Muhammad is His servant and Messenger)
Third Kalima
The word of Glorification (Tumjeed)
سُبْحَان لِلّه وَ الْحَمْدُ لِلّهِ وَ لآ اِلهَ اِلّا اللّهُ، وَ اللّهُ اَكْبَرُ وَلا حَوْلَ وَلاَ قُوَّة ِلَّا بِاللّهِ الْعَلِىّ الْعَظِيْم
Subhan Allahu, wal Hamdu lillahi, wa la illaha ilAllahu, wallahu Akbar. wa La hawla wa la quwwata illa billah-al 'alii-al 'adheem
(Glory be to Allah and Praise to Allah, and there is no God But Allah, and Allah is the Greatest. And there is no Might or Power except with Allah.)
Fourth Kalima
The word of Unity (Tauhid)
لا الهَ اِلَّا اللّهُ وَحْدَهُ لا شَرِيْكَ لَهْ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْى وَ يُمِيْتُ وَ هُوَحَىُّ لَّا يَمُوْتُ اَبَدًا اَبَدًا ط ذُو الْجَلَالِ وَ الْاِكْرَامِ ط بِيَدِهِ الْخَيْرُ ط وَهُوَ عَلى كُلِّ شَئ ٍ قَدِيْرٌ ط
La ilaha illAllahu Wahdahu La Shareeka lahu, lahulmulk, wa lahulhamd, yuhyee wa yumeet, wa huwa hayy la yumoot abadan abada Dhul Jalaali waal Ikram beyadihi alkhayr, wa huwa 'ala kulli Shay'in Qadeer
(There is) none worthy of worship except Allah. He is only One. (There is) no partners for Him. For Him (is) the Kingdom. And for Him (is) the Praise. He gives life and acuses death. And He (is) Alive. He will not die, never, ever. Possessor of Majesty and Reverence. In His hand (is) the goodness. And He (is) the goodness. And He (is) on everything powerful.)
Fifth Kalima
The word of Penitence (Astaghfar)
اسْتَغْفِرُ اللّهَ رَبِّىْ مِنْ كُلِّ ذَنْبٍ اَذْنَبْتُه عَمَدًا اَوْ خَطَاً سِرًّا اَوْ عَلَانِيَةً وَاَتُوْبُ اِلَيْهِ مِنْ الذَّنْبِ الَّذِىْ اَعْلَمُ وَ مِنْ الذَّنْبِ الَّذِىْ لا اَعْلَمُ اِنَّكَ اَنْتَ عَلَّامُ الغُيُبِ وَ سَتَّارُ الْعُيُوْبِ و َغَفَّارُ الذُّنُوْبِ وَ لا حَوْلَ وَلا قُوَّةَ اِلَّا بِاللّهِ الْعَلِىِّ العَظِيْم
Astaghfirullaha Rabbi min kulli dhanbin adhnabtahu amadan aw khata'an, sirran aw alaniyatan, wa atubuhu ilayhi min adh-dhanb illadhi a'lamu, wa min adh-dhanb illadhi la a'lamu, innaka anta allamal ghuyub, wa sattar ul'uyoubi, wa ghaffarudh dhunub, wa la hawla wa la quwwatta illa billahil 'aliy-al 'adheem
(I seek forgiveness from Allah, my Lord, from every sin I committed knowingly or unknowingly, secretly or openly, and I turn towards Him from the sin that I know and from the sin that I do not know. Certainly You, You (are) the knower of the hidden things and the Concealer (of) the mistakes and the Forgiver (of) the sins. And (there is) no power and no strength except from Allah, the Most High, the Most Great)
Sixth Kalima
The words of rejecting disbelief (Rud-A-Kuffer)
اَللّهُمََّ اِنّىْ اَعُوْدُ بِكَ مِنْ انْ اُشْرِكَ شَيئًا وََّ اَنَا اَعْلَمُ بِه وَ اسْتَغْفِرُكَ لِمَا لا اَعْلَمُ بِه تُبْتُ عَنْهُ وَ تَبَرَّاْتُ مِنَ الْكُفْرِ وَ الشّرْكِ وَ الْكِذْبِ وَ الْغِيْبَةِ وَ الْبِدْعَةِ وَ النَّمِيْمَةِ وَ الْفَوَاحِشِ وَ الْبُهْتَانِ وَ الْمَعَاصِىْ كُلِّهَا وَ اَسْلَمْتُ وَ اَقُوْلُ لآ اِلهَ اِلَّا اللّهُ مُحَمَّدُ رَّسُوْلُ اللّهِ
Allahumma innii a'udhu bika min an ushrika bika shai-anw- wa ana a'lamu bihii. Tubtu anhu wa tabarra-tu min al-kufri wash-shirki wal-kizdhbi wal-ghiibati wal-bid’ati wan-namiimati wal fawaahishi wal-buhtani w-al-ma’aasii kulliha. Wa aslamtu wa aquulu La illaha illAllahu Muhammadur RasulAllah
(O Allah! Certainly I seek protection with You from, that I associate partner with You anything and I know it. And I seek forgiveness from You for that I do not know it. I repended from it and I made myself free from disbelief and polytheism and the falsehood and the back-biting and the innovation and the tell-tales and the bad deeds and the blame and the disobedience, all of them. And I submit and I say (there is) none worthy of worship except Allah, Muhammad is the Messenger of Allah.)
What is Bid'ah, The Evils Of Innovation
Introduction
Linguistically Bid’ah (innovation) means 'a newly invented matter'. The Sharee’ah definition of Bid’ah is: "A newly invented way [beliefs or action] in the religion, in imitation of the Sharee’ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed." Al-I'tisaam of ash-Shaatibee (1/37).
The Messenger of Allaah said: "Every innovation is misguidance and going astray" Reported by Abu Daawood (no. 4607), at-Tirmidhee (no. 2676) and it is Saheeh. Ibn Hajr authenticated it. Takhreej Ahaadeeth Ibn ul-Haajib (1/137).
And he also said: "… and every innovation is misguidance and all misguidance is in the Hellfire." Reported by an-Nasaa'ee (1/224) from Jaabir bin Abdullaah and it is Saheeh as declared by Shaikh ul-Islaam Ibn Taymiyyah in Majmoo' ul-Fataawaa (3/58).
The Messenger also warned against the People of Innovation, from befriending, supporting or taking from them saying: "Whoever innovates or accommodates an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind." Reported by Bukhaaree (12/41) and Muslim (9/140)
And in his footsteps, we find the Noble Companions and the Taabi'een after them warning from the danger of innovations upon the Ummah, its people and their unity, since it is innovations which have divided the Ummah and split it asunder.
Ibn Abbaas (d. 68H) said: "Indeed the most detestable of things to Allaah are the innovations." Reported by al-Bayhaqee in as-Sunan al-Kubraa (4/316)
Ibn Umar (d. 84H) said: "Every innovation is misguidance, even if the people see it as something good." Reported by Abu Shaamah (no. 39)
The Deen Is Complete:
Allah says,
"This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islaam as your religion" (5:4)
This verse embodies a clear statement that the religion has been completed and so has no need of addition and deletion, and our noble Messenger said, "there is nothing that Allaah ordered you with except that I have ordered you with it, and there is nothing that Allaah forbade you from except that I have forbidden you from it" (al-Bayhaqee and others)
And he said, "there is nothing that will take you closer to paradise but that I have enjoined it upon you, and there is nothing that will take you closer to hell but that I have warned you from it" (Musnad ash-Shaafi'ee and others).
So the Prophet Muhammad fulfilled the trust placed upon him by Allaah completely, explaining the religion to the people in it's inward and outward form, making clear the lawful from the prohibited, the encouraged from the discouraged, even to the extent that he taught us the manners of going to the toilet, the manners of having sex with our partners etc.
Allaah says in His Book,
"And We have revealed to you a Book explaining everything", (16:89)
and He says,
"We have neglected nothing in the Book." (6:37)
So in the Qur'aan is explained the principles of the religion, Tawheed in all it's various categories, even to the extent that it teaches us the manners of sitting in circles, visiting other peoples houses, the correct clothing etc.
The Importance Of Sticking To The Sunnah:
Allaah says,
"Indeed you have in the Messenger of Allaah an excellent example for the one who hopes in Allaah and looks to the Last Day." (33:21)
He also says,
"so if you obey him (i.e. Muhammad), then you will be guided" (25:54)
The Messenger of Allaah said, "I have left behind me two things, if you cling to them you will never go astray. They are the Book of Allaah and my Sunnah" (al-Haakim)
And he also said, "and you will live to see great difference, so cling to my Sunnah and the Sunnah of the rightly guided caliphs after me, even if it be with your teeth." (Bukhaaree)
The Taabi'ee, the Imaam, az-Zuhree commented, "clinging to the Sunnah is to be saved, as Imaam Maalik said, 'like the Ark of Noah', he who embarked upon it was saved, and he who did not was destroyed." (ad-Daarimee)
In these narrations is clear evidence that the way of salvation and safety is to closely follow the Sunnah of our Prophet , and not to deviate from his path, not accepting the guidance of another individual, nor accepting a corrupted form of the Sunnah. Allaah says,
"And whosoever contends with the Messenger after guidance has been made clear to him, and follows a way other than the way of the believers, We shall leave in the path he has chosen, and land him in Hell, what an evil destination!" (4:115)
The Sunnah Shall Become Corrupted:
We are taught in the revelation that the Sunnah shall become corrupted and this corruption would become the norm, so much so that the people who follow the Sunnah would become as strangers, and those that call to purifying the Sunnah would be slandered and reviled. The Prophet said, "Islaam began as something strange, and it shall return as something strange as it began. So Tooba (a tree in paradise) to the strangers." It was asked, "who are the strangers?" He replied, "those that purify and correct what the people have corrupted of my Sunnah" (Tabaraanee in al-Kabeer [6/202])
And what is this corruption? It is none other than innovation, introducing into the pure religion of Allaah new ways of worshipping Him that He has not taught, blemishing His religion with our whims and desires, something that Allaah Himslef condemns,
"Or do they have partners that legislate some religion which Allaah has not given permission for?" (42:21)
The Companion, Abdullaah ibn Mas'ud laments, "how will it be when the trials overcome you, in which the young grow old and the old grow senile. And the people take the Bid’ah as the Sunnah, and when it changes they say: the Sunnah has changed. It was said: when will this be O Abu Abdurrahmaan? He replied: when your speakers are many and your scholars are few, and the wealthy ones are plenty and the trustworthy ones are few." (ad-Daarimee)
How true this statement is today, that the innovations have become so widespread in the religion that the people have taken then to be the Sunnah. And when the true scholar speaks out against these innovations he is labelled as a 'Wahhabi' by the people because to them it seems that he is changing the Sunnah. To Allah we complain of the ignorance of our times!
Only Allaah Has The Right To Tell Us How To Worship Him:
"Follow that which has been revealed to you from your Lord, and do not follow as Friends and Protectors other than Him" (7:3)
From the Tafseer of this verse we learn that this verse embodies a categorical statement that the privilege to tell people how to worship Allaah belongs to Allaah Alone. And how could it be otherwise when the true meaning of Ibaadah is to worship Allaah in a way which He is Pleased with and not according to our desires,
"and who is more astray then the one who follows his own whims and desires devoid of revelation" (28:50)
In this regard the Prophet said, "I warn you of the newly invented matters (in the religion), and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfire" (an-Nasaa'ee)
And he used to say at the beginning of his lectures, "and the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad, and the worst of all affairs are the newly invented matters (in the religion)" (Muslim)
And he commanded us, "whosoever does an action which we have not commanded then it must be rejected." (Muslim)
And again,"whosoever introduces into this religion of ours that which is not part of it then it must be rejected" (Ahmad)
'And in this hadeeth is a clear evidence that every action which is not legislated in the Sharee’ah must be rejected' [Jaami al-Ulum of ibn Rajab 1/120]
So every Bid’ah that is introduced in the religion has to be rejected because only Allaah and His Messenger have the right to legislate in the Sharee’ah of Islaam.
Hence in the light of what has preceded we can now give the formal Sharee’ah definition of Bid’ah:
"A newly invented way (in beliefs and actions) in the religion, in imitation of the Sharee'ah, by which nearness to Allaah is sought, not being supported by any authentic proof, neither in it's foundations nor in the manner in which it is performed." [al-I'tisaam 1/231 of ash-Shaatibee]
And in what has preceded is ample evidence for any fairminded Muslim that all Bid’ah is blameworthy, and in fact a major sin. But unfortunately the Muslims are in such a state today that the words of Allaah and His Messenger are no longer enough to convince them. And certain groups of people have come up with a new belief to assist them with the destruction of Islaam. The belief of 'Bid’ah Hasanah', i.e. a good Bid’ah, meaning that a scholar can introduce a new action of worship in Islaam which can be considered to be good as long it does not contradict any of the principles of Islaam. A belief that has absolutely no foundation in Islaam at all. So we resort to the sayings of the Companions and the Imaams to illuminate the road ahead of these people.
The Sayings Of The Companions:
Abdullaah ibn Umar states, "every innovation is misguidance, even if the people regard it as good." (ad-Daarimee)
This narration is enough to demolish the concept of 'a good Bid’ah', for you have amongst the most knowledgeable companions of Muhammad saying the exact opposite. So who do you choose to follow, ibn Umar or these modern day Shaykhs and Mullahs who are Imaams of their own whims and desires.
Abdullaah ibn Abbaas said, "do not sit with the people of innovation, for verily their sittings are a sickness for the hearts" [ash-Sharee’ah pg 65 of al-Aajurree (d.360)]
Mu'aadh bin Jabal used to say, whenever he sat in a circle of knowledge, "and I warn you of what is innovated, for all that is innovated is misguidance" [ash-Sharee’ah pg.55, also Abu Dawood with similar wording]
Abdullaah ibn Mas'ud said, "follow the Sunnah of Muhammad and do not innovate, for what you have been commanded is enough for you." [ad-Daarimee]
Hudhayfah bin al-Yaman said, "every act of worship that the Companions did not do, do not do it" [Abu Dawood]
Is this not enough? That the Companions tell us to follow the way of Muhammad and not to make up new ways of worship? "whomsoever Allaah guides to the truth, none can misguide him, and whomsoever Allaah misguides, none can guide!" [Muslim]
The Sayings Of The Second And Third Generation
Scholars:
Hasan al-Basree said, "do not sit with the people of innovation, do not debate with them or listen to them" [ad-Daarimee 1/121]
Abu Aaliyah said, "learn Islaam. Then when you have learned Islaam, do not turn away from it to the right or to the left. But be upon the Straight Path and be upon the Sunnah of your Prophet and that which his companions were upon. And beware of these innovations because they cause enmity and hatred amongst you, but stick to the original state of affairs that was there before they divided." [al- Hilya of Abu Nu'aym 2/218]
Sufyaan ath-Thawree , "innovations are more beloved to Satan than sin. Since a sin may be repented from but an innovation is not repented from." [Sharh Usul I'tiqaad of al-Laalikaa'ee (d.414) no.238]
This is because the innovator believes that he is doing something good and therefore sees no need to repent.
He also said, "so cling to the original state of affairs" [al-Hilya 6/376] meaning stick to the Way of Muhammad and his Companions .
Imaam al-Awzaa'ee said, "patiently restrict yourselves to the Sunnah, stop where the people stopped, say what they said, avoid what they avoided. Take to the path of the salaf, for indeed what was sufficient for them was sufficient for you." [ash-Sharee’ah pg. 58]
Ibraaheem al-Masayrah said, "he who honours an innovator has assisted in the demolition of Islaam" [Sharh Usul I'tiqaad 1/139]
The Sayings Of The Later Imaams:
Imaam Abu Haneefah said, "stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation" [Sawnul Muntaq of as-Suyutee pg.32]
Imaam Maalik said, "he who innovates an innovation in Islaam regarding it as something good, has claimed that Muhammad has betrayed his trust to deliver the message as Allaah says, 'this day have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the religion today." [al-I'tisaam]
He also said, "how evil are the People of Innovation, we do not give them salaam" [al-Ibaanah of ibn Battah (d.387) no.441]
Imaam Ahmad said, "the fundamental principles of the Sunnah with us are: avoiding innovations and every innovation is misguidance" [Usul as-Sunnah of Imaam Ahmad pg.1]
As for the narrations from Imaam ash-Shaafi'ee in which he categorises Bid’ah into two, then it is weak as all of it's chains of narrations depend upon unknown narrators. [al-Bid’ah of Shaykh Saleem al-Hilaalee, al-Masaabeeh fee Salaatit Taraaweeh of as-Suyutee with Alee Hasans footnotes]. Not only this but in his Risala he rejects the concept of Istihsaan because 'the person doing so has legislated in the Sharee'ah' i.e. without permission from Allaah.
Imaam Bukhaaree said, "I have met more than a thousand scholars" (then he mentioned the names of the more prominent in each of the lands that he travelled in) "and I found that they all agreed on the following points: they all used to prohibit Bid’ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah , 'and hold fast to the rope of Allaah and do not separate'" [Imaam Bukhaaree's article on belief as quoted in Sharh Usul I'tiqaad 1/170. From amongst the scholars he met were: Ahmad bin Hanbal, Abu Ubaid al-Qaasim, ibn Ma'een, ibn Aasim, ibn Abee Shaybah.]
What I have narrated here is just a small number of the many narrations that I have in front of me from various books, I have tried to quote as best to my ability only authentic narrations, and Allaah knows best. It is good to know that the early Imaams were prolific in writing and warning against Bid’ah, and even today we have a number of books from them dealing just with this topic. Amongst them: al-Bid’ah of al-Qarnushi, al-Bid’ah of ibn Waddah, al-I'tisaam of ash-Shaatibee and many more.
So once this topic becomes clear, a truth that none can deny, then know that all these innovations in the religions are a clear denial of the above mentioned verses and Ahaadeeth, for none were done by the Companions.
So I leave you with the Hadeeth of the Prophet , "who so follows my Sunnah has been guided, and he who follows the innovations has been destroyed." (Ahmad)
And our Lord the Most High is the One that guides to attaining the truth.
Source: www.classicalislamgroup.com
Linguistically Bid’ah (innovation) means 'a newly invented matter'. The Sharee’ah definition of Bid’ah is: "A newly invented way [beliefs or action] in the religion, in imitation of the Sharee’ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed." Al-I'tisaam of ash-Shaatibee (1/37).
The Messenger of Allaah said: "Every innovation is misguidance and going astray" Reported by Abu Daawood (no. 4607), at-Tirmidhee (no. 2676) and it is Saheeh. Ibn Hajr authenticated it. Takhreej Ahaadeeth Ibn ul-Haajib (1/137).
And he also said: "… and every innovation is misguidance and all misguidance is in the Hellfire." Reported by an-Nasaa'ee (1/224) from Jaabir bin Abdullaah and it is Saheeh as declared by Shaikh ul-Islaam Ibn Taymiyyah in Majmoo' ul-Fataawaa (3/58).
The Messenger also warned against the People of Innovation, from befriending, supporting or taking from them saying: "Whoever innovates or accommodates an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind." Reported by Bukhaaree (12/41) and Muslim (9/140)
And in his footsteps, we find the Noble Companions and the Taabi'een after them warning from the danger of innovations upon the Ummah, its people and their unity, since it is innovations which have divided the Ummah and split it asunder.
Ibn Abbaas (d. 68H) said: "Indeed the most detestable of things to Allaah are the innovations." Reported by al-Bayhaqee in as-Sunan al-Kubraa (4/316)
Ibn Umar (d. 84H) said: "Every innovation is misguidance, even if the people see it as something good." Reported by Abu Shaamah (no. 39)
The Deen Is Complete:
Allah says,
"This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islaam as your religion" (5:4)
This verse embodies a clear statement that the religion has been completed and so has no need of addition and deletion, and our noble Messenger said, "there is nothing that Allaah ordered you with except that I have ordered you with it, and there is nothing that Allaah forbade you from except that I have forbidden you from it" (al-Bayhaqee and others)
And he said, "there is nothing that will take you closer to paradise but that I have enjoined it upon you, and there is nothing that will take you closer to hell but that I have warned you from it" (Musnad ash-Shaafi'ee and others).
So the Prophet Muhammad fulfilled the trust placed upon him by Allaah completely, explaining the religion to the people in it's inward and outward form, making clear the lawful from the prohibited, the encouraged from the discouraged, even to the extent that he taught us the manners of going to the toilet, the manners of having sex with our partners etc.
Allaah says in His Book,
"And We have revealed to you a Book explaining everything", (16:89)
and He says,
"We have neglected nothing in the Book." (6:37)
So in the Qur'aan is explained the principles of the religion, Tawheed in all it's various categories, even to the extent that it teaches us the manners of sitting in circles, visiting other peoples houses, the correct clothing etc.
The Importance Of Sticking To The Sunnah:
Allaah says,
"Indeed you have in the Messenger of Allaah an excellent example for the one who hopes in Allaah and looks to the Last Day." (33:21)
He also says,
"so if you obey him (i.e. Muhammad), then you will be guided" (25:54)
The Messenger of Allaah said, "I have left behind me two things, if you cling to them you will never go astray. They are the Book of Allaah and my Sunnah" (al-Haakim)
And he also said, "and you will live to see great difference, so cling to my Sunnah and the Sunnah of the rightly guided caliphs after me, even if it be with your teeth." (Bukhaaree)
The Taabi'ee, the Imaam, az-Zuhree commented, "clinging to the Sunnah is to be saved, as Imaam Maalik said, 'like the Ark of Noah', he who embarked upon it was saved, and he who did not was destroyed." (ad-Daarimee)
In these narrations is clear evidence that the way of salvation and safety is to closely follow the Sunnah of our Prophet , and not to deviate from his path, not accepting the guidance of another individual, nor accepting a corrupted form of the Sunnah. Allaah says,
"And whosoever contends with the Messenger after guidance has been made clear to him, and follows a way other than the way of the believers, We shall leave in the path he has chosen, and land him in Hell, what an evil destination!" (4:115)
The Sunnah Shall Become Corrupted:
We are taught in the revelation that the Sunnah shall become corrupted and this corruption would become the norm, so much so that the people who follow the Sunnah would become as strangers, and those that call to purifying the Sunnah would be slandered and reviled. The Prophet said, "Islaam began as something strange, and it shall return as something strange as it began. So Tooba (a tree in paradise) to the strangers." It was asked, "who are the strangers?" He replied, "those that purify and correct what the people have corrupted of my Sunnah" (Tabaraanee in al-Kabeer [6/202])
And what is this corruption? It is none other than innovation, introducing into the pure religion of Allaah new ways of worshipping Him that He has not taught, blemishing His religion with our whims and desires, something that Allaah Himslef condemns,
"Or do they have partners that legislate some religion which Allaah has not given permission for?" (42:21)
The Companion, Abdullaah ibn Mas'ud laments, "how will it be when the trials overcome you, in which the young grow old and the old grow senile. And the people take the Bid’ah as the Sunnah, and when it changes they say: the Sunnah has changed. It was said: when will this be O Abu Abdurrahmaan? He replied: when your speakers are many and your scholars are few, and the wealthy ones are plenty and the trustworthy ones are few." (ad-Daarimee)
How true this statement is today, that the innovations have become so widespread in the religion that the people have taken then to be the Sunnah. And when the true scholar speaks out against these innovations he is labelled as a 'Wahhabi' by the people because to them it seems that he is changing the Sunnah. To Allah we complain of the ignorance of our times!
Only Allaah Has The Right To Tell Us How To Worship Him:
"Follow that which has been revealed to you from your Lord, and do not follow as Friends and Protectors other than Him" (7:3)
From the Tafseer of this verse we learn that this verse embodies a categorical statement that the privilege to tell people how to worship Allaah belongs to Allaah Alone. And how could it be otherwise when the true meaning of Ibaadah is to worship Allaah in a way which He is Pleased with and not according to our desires,
"and who is more astray then the one who follows his own whims and desires devoid of revelation" (28:50)
In this regard the Prophet said, "I warn you of the newly invented matters (in the religion), and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfire" (an-Nasaa'ee)
And he used to say at the beginning of his lectures, "and the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad, and the worst of all affairs are the newly invented matters (in the religion)" (Muslim)
And he commanded us, "whosoever does an action which we have not commanded then it must be rejected." (Muslim)
And again,"whosoever introduces into this religion of ours that which is not part of it then it must be rejected" (Ahmad)
'And in this hadeeth is a clear evidence that every action which is not legislated in the Sharee’ah must be rejected' [Jaami al-Ulum of ibn Rajab 1/120]
So every Bid’ah that is introduced in the religion has to be rejected because only Allaah and His Messenger have the right to legislate in the Sharee’ah of Islaam.
Hence in the light of what has preceded we can now give the formal Sharee’ah definition of Bid’ah:
"A newly invented way (in beliefs and actions) in the religion, in imitation of the Sharee'ah, by which nearness to Allaah is sought, not being supported by any authentic proof, neither in it's foundations nor in the manner in which it is performed." [al-I'tisaam 1/231 of ash-Shaatibee]
And in what has preceded is ample evidence for any fairminded Muslim that all Bid’ah is blameworthy, and in fact a major sin. But unfortunately the Muslims are in such a state today that the words of Allaah and His Messenger are no longer enough to convince them. And certain groups of people have come up with a new belief to assist them with the destruction of Islaam. The belief of 'Bid’ah Hasanah', i.e. a good Bid’ah, meaning that a scholar can introduce a new action of worship in Islaam which can be considered to be good as long it does not contradict any of the principles of Islaam. A belief that has absolutely no foundation in Islaam at all. So we resort to the sayings of the Companions and the Imaams to illuminate the road ahead of these people.
The Sayings Of The Companions:
Abdullaah ibn Umar states, "every innovation is misguidance, even if the people regard it as good." (ad-Daarimee)
This narration is enough to demolish the concept of 'a good Bid’ah', for you have amongst the most knowledgeable companions of Muhammad saying the exact opposite. So who do you choose to follow, ibn Umar or these modern day Shaykhs and Mullahs who are Imaams of their own whims and desires.
Abdullaah ibn Abbaas said, "do not sit with the people of innovation, for verily their sittings are a sickness for the hearts" [ash-Sharee’ah pg 65 of al-Aajurree (d.360)]
Mu'aadh bin Jabal used to say, whenever he sat in a circle of knowledge, "and I warn you of what is innovated, for all that is innovated is misguidance" [ash-Sharee’ah pg.55, also Abu Dawood with similar wording]
Abdullaah ibn Mas'ud said, "follow the Sunnah of Muhammad and do not innovate, for what you have been commanded is enough for you." [ad-Daarimee]
Hudhayfah bin al-Yaman said, "every act of worship that the Companions did not do, do not do it" [Abu Dawood]
Is this not enough? That the Companions tell us to follow the way of Muhammad and not to make up new ways of worship? "whomsoever Allaah guides to the truth, none can misguide him, and whomsoever Allaah misguides, none can guide!" [Muslim]
The Sayings Of The Second And Third Generation
Scholars:
Hasan al-Basree said, "do not sit with the people of innovation, do not debate with them or listen to them" [ad-Daarimee 1/121]
Abu Aaliyah said, "learn Islaam. Then when you have learned Islaam, do not turn away from it to the right or to the left. But be upon the Straight Path and be upon the Sunnah of your Prophet and that which his companions were upon. And beware of these innovations because they cause enmity and hatred amongst you, but stick to the original state of affairs that was there before they divided." [al- Hilya of Abu Nu'aym 2/218]
Sufyaan ath-Thawree , "innovations are more beloved to Satan than sin. Since a sin may be repented from but an innovation is not repented from." [Sharh Usul I'tiqaad of al-Laalikaa'ee (d.414) no.238]
This is because the innovator believes that he is doing something good and therefore sees no need to repent.
He also said, "so cling to the original state of affairs" [al-Hilya 6/376] meaning stick to the Way of Muhammad and his Companions .
Imaam al-Awzaa'ee said, "patiently restrict yourselves to the Sunnah, stop where the people stopped, say what they said, avoid what they avoided. Take to the path of the salaf, for indeed what was sufficient for them was sufficient for you." [ash-Sharee’ah pg. 58]
Ibraaheem al-Masayrah said, "he who honours an innovator has assisted in the demolition of Islaam" [Sharh Usul I'tiqaad 1/139]
The Sayings Of The Later Imaams:
Imaam Abu Haneefah said, "stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation" [Sawnul Muntaq of as-Suyutee pg.32]
Imaam Maalik said, "he who innovates an innovation in Islaam regarding it as something good, has claimed that Muhammad has betrayed his trust to deliver the message as Allaah says, 'this day have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the religion today." [al-I'tisaam]
He also said, "how evil are the People of Innovation, we do not give them salaam" [al-Ibaanah of ibn Battah (d.387) no.441]
Imaam Ahmad said, "the fundamental principles of the Sunnah with us are: avoiding innovations and every innovation is misguidance" [Usul as-Sunnah of Imaam Ahmad pg.1]
As for the narrations from Imaam ash-Shaafi'ee in which he categorises Bid’ah into two, then it is weak as all of it's chains of narrations depend upon unknown narrators. [al-Bid’ah of Shaykh Saleem al-Hilaalee, al-Masaabeeh fee Salaatit Taraaweeh of as-Suyutee with Alee Hasans footnotes]. Not only this but in his Risala he rejects the concept of Istihsaan because 'the person doing so has legislated in the Sharee'ah' i.e. without permission from Allaah.
Imaam Bukhaaree said, "I have met more than a thousand scholars" (then he mentioned the names of the more prominent in each of the lands that he travelled in) "and I found that they all agreed on the following points: they all used to prohibit Bid’ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah , 'and hold fast to the rope of Allaah and do not separate'" [Imaam Bukhaaree's article on belief as quoted in Sharh Usul I'tiqaad 1/170. From amongst the scholars he met were: Ahmad bin Hanbal, Abu Ubaid al-Qaasim, ibn Ma'een, ibn Aasim, ibn Abee Shaybah.]
What I have narrated here is just a small number of the many narrations that I have in front of me from various books, I have tried to quote as best to my ability only authentic narrations, and Allaah knows best. It is good to know that the early Imaams were prolific in writing and warning against Bid’ah, and even today we have a number of books from them dealing just with this topic. Amongst them: al-Bid’ah of al-Qarnushi, al-Bid’ah of ibn Waddah, al-I'tisaam of ash-Shaatibee and many more.
So once this topic becomes clear, a truth that none can deny, then know that all these innovations in the religions are a clear denial of the above mentioned verses and Ahaadeeth, for none were done by the Companions.
So I leave you with the Hadeeth of the Prophet , "who so follows my Sunnah has been guided, and he who follows the innovations has been destroyed." (Ahmad)
And our Lord the Most High is the One that guides to attaining the truth.
Source: www.classicalislamgroup.com
Saturday, 16 January 2010
Forty Hadith Qudsi
What is Hadith Qudsi?
Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty.
Among the many definitions given by the early scholars to Sacred Hadith is that of as-Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon At-Tarifat where he says: "A Sacred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (PBUH). It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words. Thus Qur'an is superior to it because, besides being revealed, it is His wording."
Hadith Collection
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Hadith Qudsi 1:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 2:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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: Assah 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.
It was related by al-Bukhari (also by an-Nasa'i).
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Hadith Qudsi 3:
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.
It is related by al-Bukhari (also by Malik and an-Nasa'i).
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Hadith Qudsi 4:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 aginst misfortunes that are part of Time is tantamount to inveighing against Him.
It was related by al-Bukhari (also by Muslim).
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Hadith Qudsi 5:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Muslim (also by Ibn Majah).
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Hadith Qudsi 6:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) 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 Quran. He will be brought and Allah will make known to his 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 Quran 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 Quran 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 his 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 [untrodden] 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.
It was related by Muslim (also by at-Tirmidhi and an-Nasa'i).
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Hadith Qudsi 7:
On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (PBUH) 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) 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.
It was related by an-Nasa'i with a good chain of authorities.
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Hadith Qudsi 8:
On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:
A prayer performed by someone who has not recited the Essence of the Quran (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".
It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 9:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:
The fist 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.
It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and Ahmad).
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Hadith Qudsi 10:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:
Fasting is Mine and it 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 whin 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.
It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 11:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) said:
Spend (on charity), O son of Adam, and I shall spend on you.
It was related by al-Bukhari (also by Muslim).
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Hadith Qudsi 12:
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 p.b.u.h) said that Allah said: We are worthier than you of that (of being so generous). Let him off.
It was related by Muslim (also by al-Bukhari and an-Nasa'i).
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Hadith Qudsi 13:
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 screed 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. It was related by al-Bukhari.
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Hadith Qudsi 14:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), 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, fillin 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 p.b.u.h.) 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 p.b.u.h) 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 p.b.u.h) 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 p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.
It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).
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Hadith Qudsi 15:
On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (PBUH) 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 assemble 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.
It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).
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Hadith Qudsi 16:
On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (PBUH), 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.
It was related by al-Bukhari and Muslim.
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Hadith Qudsi 17:
On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) 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 will not attain benefitting 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 that 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 finds good praise Allah and let him who finds other that blame no one but himself.
It was related by Muslim (also by at-Tirmidhi and Ibn Majah).
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Hadith Qudsi 18:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 whin 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.
It was related by Muslim.
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Hadith Qudsi 19:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.
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Hadith Qudsi 20:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Muslim (also by Malik and Abu Dawud).
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Hadith Qudsi 21:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said that 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.
It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).
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Hadith Qudsi 22:
On the authority of Abu Sa'id (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.
It was related by Ibn Majah with a sound chain of authorities.
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Hadith Qudsi 23:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by al-Bukhari (also by Malik).
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Hadith Qudsi 24:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 pbuh) 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 pbuh) 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 pbuh) said: So they abhor him, and abhorrence is established for him on earth.
It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).
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Hadith Qudsi 25:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by al-Bukhari.
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Hadith Qudsi 26:
On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 meagre 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 our, and whose sustenance was just sufficient to provide for him yet he bore this patiently. Then the Prophet (pbuh) 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.
It was related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.
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Hadith Qudsi 27:
On the authority of Masruq, 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 (Quran Chapter 3 Verse 169). He said: We asked about that and the Prophet (pbuh) 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.
It was related by Muslim (also by at-Tirmidhi, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 28:
On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by al-Bukhari.
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Hadith Qudsi 29:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by al-Bukhari.
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Hadith Qudsi 30:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (pbuh) 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.
It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim.
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Hadith Qudsi 31:
On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 goldly man whose previous good deeds were brought to nought through presuming to declare that Allah would not forgive someone's bad deeds.
It was related by Muslim.
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Hadith Qudsi 32:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 33:
On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH), 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.
It was related by Muslim (also by al-Bukhari).
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Hadith Qudsi 34:
On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) 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 at it.
It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.
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Hadith Qudsi 35:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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?
It was related by al-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.
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Hadith Qudsi 36:
On the authority of Anas (may Allah be pleased with him) from the Prophet (PBUH), 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 you Lord so that He may give us relief form 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 (Quran 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 that for a life (Quran Chapter 28 Verses 15-16), and he will fell 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 Quran 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.
It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).
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Hadith Qudsi 37:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said:
I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17).
(1) The words "Thus recite if you wish" are those of Abu Harayrah.
It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.
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Hadith Qudsi 38:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (pbuh) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (pbuh) 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 (pbuh) 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 fount 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.
It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa'i).
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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 (PBUH) 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.
It was related by Muslim (also by al-Bukhari and at-Tirmidhi).
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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 (PBUH) 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 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.
It was related by al-Bukhari (also by Muslim and at-Tirmidhi).
Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty.
Among the many definitions given by the early scholars to Sacred Hadith is that of as-Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon At-Tarifat where he says: "A Sacred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (PBUH). It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words. Thus Qur'an is superior to it because, besides being revealed, it is His wording."
Hadith Collection
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Hadith Qudsi 1:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 2:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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: Assah 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.
It was related by al-Bukhari (also by an-Nasa'i).
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Hadith Qudsi 3:
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.
It is related by al-Bukhari (also by Malik and an-Nasa'i).
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Hadith Qudsi 4:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 aginst misfortunes that are part of Time is tantamount to inveighing against Him.
It was related by al-Bukhari (also by Muslim).
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Hadith Qudsi 5:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Muslim (also by Ibn Majah).
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Hadith Qudsi 6:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) 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 Quran. He will be brought and Allah will make known to his 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 Quran 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 Quran 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 his 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 [untrodden] 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.
It was related by Muslim (also by at-Tirmidhi and an-Nasa'i).
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Hadith Qudsi 7:
On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (PBUH) 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) 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.
It was related by an-Nasa'i with a good chain of authorities.
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Hadith Qudsi 8:
On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:
A prayer performed by someone who has not recited the Essence of the Quran (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".
It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 9:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:
The fist 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.
It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and Ahmad).
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Hadith Qudsi 10:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:
Fasting is Mine and it 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 whin 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.
It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 11:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) said:
Spend (on charity), O son of Adam, and I shall spend on you.
It was related by al-Bukhari (also by Muslim).
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Hadith Qudsi 12:
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 p.b.u.h) said that Allah said: We are worthier than you of that (of being so generous). Let him off.
It was related by Muslim (also by al-Bukhari and an-Nasa'i).
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Hadith Qudsi 13:
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 screed 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. It was related by al-Bukhari.
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Hadith Qudsi 14:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), 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, fillin 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 p.b.u.h.) 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 p.b.u.h) 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 p.b.u.h) 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 p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.
It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).
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Hadith Qudsi 15:
On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (PBUH) 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 assemble 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.
It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).
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Hadith Qudsi 16:
On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (PBUH), 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.
It was related by al-Bukhari and Muslim.
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Hadith Qudsi 17:
On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) 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 will not attain benefitting 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 that 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 finds good praise Allah and let him who finds other that blame no one but himself.
It was related by Muslim (also by at-Tirmidhi and Ibn Majah).
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Hadith Qudsi 18:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 whin 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.
It was related by Muslim.
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Hadith Qudsi 19:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.
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Hadith Qudsi 20:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Muslim (also by Malik and Abu Dawud).
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Hadith Qudsi 21:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said that 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.
It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).
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Hadith Qudsi 22:
On the authority of Abu Sa'id (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.
It was related by Ibn Majah with a sound chain of authorities.
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Hadith Qudsi 23:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by al-Bukhari (also by Malik).
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Hadith Qudsi 24:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 pbuh) 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 pbuh) 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 pbuh) said: So they abhor him, and abhorrence is established for him on earth.
It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).
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Hadith Qudsi 25:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by al-Bukhari.
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Hadith Qudsi 26:
On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 meagre 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 our, and whose sustenance was just sufficient to provide for him yet he bore this patiently. Then the Prophet (pbuh) 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.
It was related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.
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Hadith Qudsi 27:
On the authority of Masruq, 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 (Quran Chapter 3 Verse 169). He said: We asked about that and the Prophet (pbuh) 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.
It was related by Muslim (also by at-Tirmidhi, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 28:
On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by al-Bukhari.
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Hadith Qudsi 29:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by al-Bukhari.
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Hadith Qudsi 30:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (pbuh) 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.
It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim.
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Hadith Qudsi 31:
On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 goldly man whose previous good deeds were brought to nought through presuming to declare that Allah would not forgive someone's bad deeds.
It was related by Muslim.
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Hadith Qudsi 32:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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.
It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).
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Hadith Qudsi 33:
On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH), 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.
It was related by Muslim (also by al-Bukhari).
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Hadith Qudsi 34:
On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) 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 at it.
It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.
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Hadith Qudsi 35:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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?
It was related by al-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.
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Hadith Qudsi 36:
On the authority of Anas (may Allah be pleased with him) from the Prophet (PBUH), 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 you Lord so that He may give us relief form 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 (Quran 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 that for a life (Quran Chapter 28 Verses 15-16), and he will fell 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 Quran 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.
It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).
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Hadith Qudsi 37:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said:
I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17).
(1) The words "Thus recite if you wish" are those of Abu Harayrah.
It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.
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Hadith Qudsi 38:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (pbuh) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (pbuh) 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 (pbuh) 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 fount 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.
It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa'i).
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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 (PBUH) 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.
It was related by Muslim (also by al-Bukhari and at-Tirmidhi).
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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 (PBUH) 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 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.
It was related by al-Bukhari (also by Muslim and at-Tirmidhi).
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