Ahadith

1. KITAAB SHARH US-SUNNAH BY AL-BARBAHAAREE

Translated by Abu Talhah Dawud Burbank
http://www.salafipu blications. com/sps/apps_ sharhussunnah. cfm

2. EXPLANATION OF SHARH US-SUNNAH OF AL-BARBAHAARI

By Shaykh Allaamah Ahmad An-Najmee (rahimahullah)
abdurrahman. org/sunnah/sharhussunnah_barbaharee_ annajmee. pdf

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THE DIFFERENCE BETWEEN THE QURAN AND HADITH QUDSI

Maktabah-Alsalafiyah.

A hadith Qudsi is a hadith in which the Prophet (saws) narrates a statement from Allah. For example, the Prophet (saws ) said, ‘Allah said ,’O My servants, l have made injustice haram for Me, and have made it haram between you also, so do not be unjust to one another.”[Muslim]

There are a number of differences between hadith Qudsi and the Qur’an:

1) The primary difference that is given by most scholars is that the Qur’an is the Speech of Allah, revealed to the Prophet (saws ) in meaning and wording. Thus, the Qur’an is from Allah even in wording. Hadith Qudsi , according to many scholars, is only from Allah in meaning.”[1]

Therefore, the Qur’an is attributed directly to Allah. It is said, Allah said…’ with regards to a verse of the Qur’an, but this cannot be used for a hadith Qudsi without adding the phrase, ‘The Prophet (saws) said that Allah said…’

2) The Qur’an has been put forth as a miracle that can never be imitated in its style, prose or content. It is an open challenge for all of mankind to produce even a chapter similar to it. A hadith Qudsee, on the other hand, has no miraculous nature in it.

3) Allah has promised to preserve the Qur’an, whereas no such promise exists for the Hadith Qudsi .

4) The Qur’an has reached us in mutawatir chains of narration. There is no difference of opinion over the Qur’an; all scholars are in agreement as to what its verses and letters are. Hadith Qudsi , on the other hand, mainly exist in the form of Ahad (i.e., non-mutawatir) hadith. There are authentic, weak and even fabricated hadith Qudsi [2] for it is still a hadith that must be checked with all the rules of the scholars of hadith .

5) It is an act of worship to recite the Qur’an, whereas this is not the case for a Hadith Qudsi . The person who reads hadith Qudsi will be rewarded for seeking knowledge, just as if he read other hadith.

The recitation of the Qur’an, on the other hand, is an act of worship in and of itself. This point also implies that a hadith Qudsi cannot be read in prayers, and if done so then such a prayer will not be valid. Only the Qur’an may be recited in prayer.

It should be mentioned that all of the hadith of the Prophet (saws) whether they are Qudsi or not, are a type of inspiration sent down to him. As the Qur’an says, “And he (saws) does not speak of his own desires; rather it is only a revelation sent down to him”[53:3-4]

This verse does not speak only of the Qur’an but also of the Sunnah. The Prophet (saws) said, “Verily, I was given the Qur’an and something equivalent to it (i.e., the Sunnah)!”[abu dawood, tirmidhi, ahmad] Since the Prophet (saws) said, ‘…I was given…’ this implies that his Sunnah is also a type of inspiration.

The difference, therefore, between the Qur’an and the Sunnah is that the Qur’an is the Speech of Allah, inspired to the Prophet (saws) in wording and meaning, whereas the Sunnah is the speech of Muhammad (saws ), inspired only in meaning. Even though the Sunnah is an integral part of Islamic belief and law, and its meanings safeguarded by Allah, the Qur’an is superior to it since it is the actual kalam of Allah.

Notes:

[1] This is the opinion that almost all authors of ‘uloom al-Quran quote. Some scholars, however, say that even the wording of hadith Qudsi is from Allah, and this is the opinion that this author inclines towards. The reason is that most of the authors of the works of ‘uloom al-Qur’an have been Asharees, and the opinion that hadith Qudsi are inspired in ‘meaning’ and are not the actual kalam of Allah reeks of the Asharee faith. There is absolutely no proof to show that the words of the hadith Qudsi are not from Allah. When the Prophet (saws) says, ‘Allah says…… it should be held upon its literal, apparent meaning; namely, that Allah actually spoke these words, and the Prophet (saws) was inspired these words; and Allah knows best. However, the wordings of the hadith Qudsi have not been promised to be preserved by Allah (in contrast to the Qur’an); only their meanings have been preserved. Therefore, the same hadith Qudsi is found in different works of hadith with different wordings. The Qur’an, on the other hand, has been preserved in wording and meaning.

[2] There have also been attempts to fabricate Qur’anic recitations, but the difference is that these rejected recitations of the Qur’an are agreed upon by all the scholars. Certain hadith Qudsi , on the other hand, are subject to a difference of opinion over their authenticity, just like other hadith.

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THE STATUS OF SUNNAH IN ISLAM

By Allama Muhammad Nasir-ud-deen Al-Albaani.

Introduction

Praise be to Allah, Benediction and Peace be on the Messenger of Allah, his family, his companions, and his adherents.

This is a lecture which I delivered in the city of Doha, the capital of Qatar, in the blessed month of Ramadhan 1392 A.H. Some of my friends have suggested to me to publish my lecture on account of need of the Muslims to a work of its kind. In response to their request, I am printing it for general propagation on account of its advantage, having regard for the reminiscences and history. I have added some separate titles to assist the reader to collect the main ideas. I pray to Allah, the Mighty, the Glorious, to write me among those who defend the religion and those who help enact the law; and to reward me for it. Surely he is the most generous in responding to my prayer. Damascus 22 Muharram-al-Haram 1394 A.H.

The Status of Sunnah in Islam: A Declaration that it cannot dispense with The Qur’an

All Praise be to Allah, we praise Him, seek His help and His forgiveness. We seek refuge in Allah from the evils of our souls and evils of our deeds. One whom Allah guides, none can lead him astray, and one whom He misguides, none can guide him. I bear witness that there is no god(1) but Allah, and I bear witness that Muhammad (SAW) is His servant and His messenger.

Oh you who believe. Fear Allah truly, and don’t die except in a state of Islam (3:102).

Men fear your Lord who created you from one soul, and created its partner, and from them spread men and women in numbers. Take care, Allah will question you about it and the kinship. Surely, Allah is ever watchful of your deeds (4:1).

Those who believe. Fear Allah and say what is correct so that it fits you. He will forgive your sins. Whoever obeys Allah and His messenger that is a great achievement (33:70-71).

The best of speech is the speech of Allah. That is The Book of Allah. The best of guidance is the guidance of Muhammad. Of all matters, the worst are innovations; and everything new is an innovation, and every innovation is a deviation, and every deviation leads to Hell-fire.

I do not think that I will be able to offer this high ranking assembly – especially when there are distinguished ulama (scholars) and professors present – some knowledge which has not been dealt with before. If what I think is true, I will rest contented that my address will be a reminder, as it says in the Qur’an Remind, for the reminder would benefit the believers (51:55).

I do not think that my talk in this blessed month of Ramadhan, the month of importance, is an exposition of something of its merits, rules and their practice, and the like, which generally the preachers and instructors touch on, on account of the benefit they give to the listeners, and procure for them good and blessing; but I have chosen my talk to be a study of a general nature, surely it is one of the roots of the Shari’ah (Islamic law). It is a declaration of the importance attached to the Sunnah in the Islamic law.

The Role of Sunnah Towards The Qur’an

You all know that Allah, The Blessed and Mighty, chose Muhammad (SAW) as His Prophet and picked him to deliver the final message. The Qur’an was revealed to him and commanded him to obey all what He had ordered him to do, that is, to expound His message to the people. Allah says, We have revealed to you the Reminder (The Qur’an) to expound to people what was revealed to them (16:44).

I think that the declaration mentioned in the verse contains two orders: declaration of the word and its arrangement. It is the communication of the Qur’an and its non-concealment, and its pursuit to Mankind just as Allah, The Blessed Almighty, has revealed to the heart of the Prophet (SAW) which is the intent of His saying O Messenger proclaim what is revealed to you from your Lord (5:67). Sayyida Ayesha (may Allah be pleased with her) is reported to have said “Whosoever says that Muhammad (SAW) concealed something which he was commanded to communicate, is is a great calumny against Allah.” Then she read the abovementioned verse. (Bukhari and Muslim have stated it.)

And according to the narration of Muslim: “If the Messenger of Allah (SAW) had concealed something which he was commanded to communicate, he would have concealed the saying of The Almighty Behold thou didst say to one who had received the grace of Allah and thy favour: Keep your wife to yourself and fear Allah. But thou didst hide in thy heart that which Allah was about to make manifest; you did fear the people, whereas Allah had a better right that you should fear Him (33:37).

The explanation of the meaning of the word or sentence or verse for which man needs an explanation, most of which bear reference to ‘Mujmal’ (comprehensive) verses or ‘Amah’ (general) verses or ‘Mutlaq’ (unbounded) verses.

Then comes the Sunnah and clarifies the sentences and specifies the verses called ‘Amah’ and defines what is ‘mutlaq’ that is, in refernce to the saying (Qaul) of The Prophet (SAW), his deed (Fi’l) and the act he confirmed (Iqrar).

The necessity of Sunnah to understand The Qur’an and Parables on that

Allah says The male thief and female thief cut off their hands (5:38) is a fitting example of that. The thief in it is general like the hand.

The oral tradition explains the first of them and restricts it by ‘as-sareq’ (the thief) who steals something worth a fourth of a Dinar(2) according to the saying of the Prophet (SAW) There is no cutting – of the hand – unless the thing stolen is worth a fourth of a Dinar or more (Bukari & Muslim) the two shaikhs have recorded this Hadeeth.

Again, the other is explained by the action of the Prophet (SAW) or the action of his companions and his confirmation. They used to cut the hand of the thief from the wrist as is known in the work of Hadeeth. The oral tradition explains the hand mentioned in the verse on Tayammum (dust ablution) And rub therewith your faces and hands (5:6) is also the palm of the hand as is stated in a Hadeeth Tayammum is the wiping of the face and the hands recorded by the two shaikhs and Ahmad and others from a tradition reported by Ammar bin Yasir (may Allah be pleased with them).

There are other verses that cannot be completely understood except through Sunnah. They are:

It is whose who believe and confuse not their beliefs with wrong, ‘dhulm’ that are (truly) in security for they are on (right) guidance (6:82).

The companions of the Prophet (SAW) understood the word ‘dhulm’ in its general sense to mean every wrong doing, even if it be little. On this account the verse is regarded as dubious and they said, “O Messenger of Allah, which of us did not involve his faith with obscurity?” He (SAW) said; It is not that. It is only the ‘shirk'(3). Have you not heard what Luqman said: Verily, ‘shirk’ is a very great sin (dhulm) (31:13). The two shaikhs have recorded it with others.

Allah says: When you travel on earth, there is no blame on you to shorten your prayer, for fear the unbelievers will persecute you (4:101). It is obvious from this verse that fear is a pre-requisite for the shortening of prayers. Some of the Prophet’s companions asked him: “Why do we shorten our prayers while we feel safe?” He said: It is a charity from Allah, so accept it (Muslim).

Allah says: The carcass and it’s blood are forbidden to you (5:3). In explanation of this verse, the corpse of locusts, fish, the livers, spleen of blood are lawful. So the Prophet (SAW) said: He has made two dead things and blood lawful: the locusts and the fish, the liver and the spleen.

Baihaqi and others have recorded it as ‘marfu’ type of hadeeth as also ‘mauquf’ type. The ‘isnad’ od ‘mauquf’ is authentic and it is as good as ‘marfu’ tradition, since it is not stated in the form of a ‘ra’y’ (decision based on one individual’s judgement not on Qur’an and Sunnah).

Allah says: I find not in the message received by me by inspiration any (food) forbidden to be taken by one who wishes to, unless it is dead meat or blood poured forth or the flesh of swine, for it is an abomination, or what is impious (meat) on which a name has been invoked other thatn Allah’s (6:145).

The Sunnah has forbidden many things not mentioned in the verse mentioned above, as for example in the saying of the Holy Prophet (SAW): All predatory animals with tusk and every bird with claw are forbidden for consumption. There are other traditions which have forbidden the consumption of such animals as the Prophet (SAW) is reported to have said on the Day of Khayber: Allah and His Messenger have prohibited the consumption of domesticated asses, for they are filth. The two shaikhs have reported it.

Allah says: Who has forbidden the adornment of Allah which He has produced for His servants, and the things clean and pure (which he has provided for sustenance) (7:32).

The Sunnah, too, has forbidden some adornments, and this is evident from the Prophet (SAW) who is reported to have met some of his companions, and had a silk garment in one hand, and gold in the other, and said: These are prohibited to Muslim males, lawful to females. The hadeeths in their interpretation are many and well known in both the authentic collections of hadeeths, and others and the like of many examples well known to scholars familiar with hadeeth and Islamic Jurispudence.

From what has been stated above, O Muslim Brethren, you can see the importance attached to Sunnah in Islamic Law. When we divert our intention again to the exaples mentioned beside others not mentioned, we are certain that there is no way to understand the Qur’an correctly except in association with the interpretation of the Sunnah.

In the first example, the understanding of the ‘sahabah’ of ‘dhulm’ mentioned in the verse is on its general sense, despite the fact that the (Allah be pleased with them) were, as stated by Ibn Mas’ud: “The best of this community, most pious, profound in learning, least of dissimulation.” Yet with all that they erred in their understanding of that.

Were it not for the Prophet (SAW), who held them back from their mistaken notion, and made them take the step in the right direction in that the correct meaning of ‘dhulm’ in the context is shirk (association of partnership with Allah), we too would have followed in their wrong thinking. Allah, The Blessed and The Most High saved us from that wrong notion by the grace of the right direction of the Prophet (SAW) and his Sunnah.

In the second example – with Allah’s guidance – if not for the hadeeth mentioned above, we would have been in doubt at least with regard to the shortening of prayer (qasr-as-salat) during a journey while secure – if we did stipulate the condition of fear as obvious in the verse – till the companions saw the Prophet (SAW) shorten the prayers when it was safe and secure.

In the third example, if not for the hadeeth, we would have forbidden ourselves the consumption of good things made lawful to us: locusts, fish, liver, and the spleen.

In the fourth example, if not for the hadeeths, some of which we have mentioned, we would have considered lawful what Allah has made unlawful through the dictum of the holy Prophet (SAW) like predatory animals, and the birds which have claws.

And so in the fifth example, if not for the hadeeths in regard to this question, we would have considered lawful what Allah prohibited through the words of His Prophet (SAW) like gold and silk.

It is for this, some forbearers (as-salaf) say that ‘Sunnah’ pronounces judgement of The Book (al-Qur’an).

The Deviation of those who are satisfied with The Qur’an to the exclusion of Hadeeth

It is a matter of regret that according to the interpretation found in the works of some commentators and moders authors, that it is permissible to do what is stated in the last two examples: Consumption of the predatory animals and the waearing of gold and silk by referring their interpretation only to the Qur’an.

Today, a sect exists called “Quranites” who comment according to their whims and fancies; without seeking the explanation of the authentic Sunnah. They only accept and follow the Sunnah which suit their desires, the rest they throw behind. The Prophet (SAW) is reported to have said that: None of you reclines on his bed, the order comes to him on an affair which I am commanded to do or not to do. He says: “I don’t know, what is found in The Book of Allah we follow” (Tirmithi). According to another report: What is found in The Book of Allah as ‘Haram,’ we pronounce it ‘haram’ (forbidden). Surely, I am given The Qur’an and its example with it. Yet, according to another report: What the Messenger of Allah has forbidden, Allah has prohibited it.

It is a matter of regret that one renowned scholar has written a book on Islamic law and its dogma, and in its preface, he says that he has written it and that he has made reference only to The Qur’an.

This true hadeeth gives positive evidence that the divine law of Islam – As-Shari’ah – is not merely Qur’an, but Qur’an and Sunnah. Therefore, whoever holds fast to one source for reference to the exclusion of the other, he held fast to neither of them, since both complement each other. The Qur’an says Whoever obeys the Messenger, obeys Allah. Allah says, No, by your Lord they do not believe until they submit to your adjucation in all disputes between them, then they do not find themselves oppressed with your decisions and they completely submit (4:65). Again, Allah says When a matter has been decided by Allah and His Messenger, it does not behove a believer, man or woman, to have choice in their matter. One who disobeys Allah and His Messenger, he is indeed on a clearly wrong Path (33:36). Furthermore, Allah says What the Messenger teaches you, take it, and what he forbids you, avoid doing it (59:7).

In connection with this verse, I am marvelled by what is corroborated by Ibn Mas’ud (Allah be pleased with him) that is, a woman came to him and told him, “You who says: May Allah’s curse be on ‘Al-Namisat’ and ‘Al-Motanamisat'(4) and those who tattoo.” He said “Yes.” She said, “I read the Book of Allah (Al-Qur’an) from beginning to its end. I did not find what you have said. He told her, “If you have read it, you would have found it. As for your reading what the Messenger teaches you, take it, and what he forbids you, avoid doing it.” She said, “Certainly.” He said, “I have heard the Messenger of Allah (SAW) say May Allah’s Curse be on the Al-Namisat.” (Bukhari and Muslim)

Inadequacy of Philology to understand The Qur’an

From what has been stated above, it is clear that there is no scope for anyone with all his Arabic Scholarship to understand the glorious Qur’an, without the help of the Sunnah of the Prophet (SAW), his sayings and actions.

The companions of the Prophet (SAW) were the most knowledgeable in the language, which The Qur’an was revealed in, when it was not blemished by the incorrectness of the common folks knowledge or their grammatical mistakes. Yet, they erred in understanding the verses quoted above when they relied on language alone.

It is self-evident that a man well-informed of the Sunnah is more appropriate to understand The Qur’an and deduce the rules from it than one who is ignorant of it. How can it be a source to one who does not reckon it and does not make reference to it?

For this reason, it is part of the rules agreed upon that Qur’an should be interpreted by the Qur’an itself as welll as the Sunnah, then by the sayings of the Sahabah… etc. (5)

It is here that the cause of deviation of scholastic theologians (Ahlu-el-Kalam) become clear, both ancient and modern, and their opposition to the forbears ‘As-salaf’ (May Allah be pleased with them) in their doctrines not to speak of their laws. They are far from Sunnah, and knowledge of it, and rely on their intelligence and desires to decide on the verses of attributes and others.

What is best is what was written down in the exposition of Tahawi’s doctrine (page 212 Fourth Edition):

When one is not well-informed of The Book and Sunnah, what would he say about the Fundamentals of Religion (usulu-d-din)? He only receives the assertion of someone. If he says that he takes it from The Book of Allah, he does not study the commentary of The Qur’an on the basis of prophetic traditions, and reflects over it, nor what the companions (Sahabah), and the following generations narrated, which is transmitted to us from the authorities whom the critics chose. They have not transmitted the system and arrangement of The Qur’an, but its poetic statement and meaning. They did not learn the Qur’an like children, but studied it with meaning. One who does not follow in their footsteps, speaks on his own accord. One who does that thinks it be the religion of Allah, and does not study The Book of Allah, he sins, even if he is right.

One who studies The Qur’an and The Sunnah, he is rewarded, even if he goes wrong, but if he is right in his opinion, his reward is doubled. Then he says:

What is obligatory, is submission to the Messenger (SAW) carrying out his saying and accepting his saying with satisfaction and belief without contradicting it with false ideas called ‘opprehensive faculty’ (Ma’qul) bearing doubt or complaint, or offering the opinions of men and the garbage of their intellect. We unite with The Prophet (SAW) in judgement, submission, obedience and compliance, just as we have unison with Allah, glory be to Him, by worshipping Him by humility, submissiveness, repentance and reliance.

In short, what is obligatory on all MUslims is that they do not separate between Qur’an and Sunnah; whereas, it is obligatory to take both of them and to formulate the law on both of them.

This is a safeguard for them, so that they won’t fall right or left; and that they won’t fall back in error as explained by The Prophet (SAW): I leave behind me two things. You will never go astray if you hold fast to them: The Qur’an and my Sunnah.

CAUTION

It is self-evident after this that I say:

The Sunnah which has an important bearing on Islamic Law is only the Sunnah confirmed by scientific channels, and authentic chains of narrations known to the learned in regard to hadeeths and the background of the narrators.

It is not the one which is found in different works of Tafseers (commentaries of The Qur’an) and Islamic jurisprudence (fiqh), and in different writings of longing, intimidation, advices, and admonitions, etc…

They contain weak, spurious, and fabricated hadeeths, of which Islam absolves, like the story of ‘Harut and Marut,’ and the sotry of ‘gharanik.’ I have a special letter which makes it void and it is printed(6). A major part of it is recorded in two huge books namely “A chain of weak and fabricated hadeeths and their evil impact on the community.” Their number upto date have reached approximately four thousand hadeeths(7).

It is obligatory on the learned, especially those who spread the knowledge of fiqh and legal opinions among the public, that they shouldn’t dare to argue with hadeeth unless it is well-attested. Books of jurisprudence, which they refer to, are normally filled with traditions which are not well-attested, nor have any bases, as is well-known to the learned.

I have begun an important project, and I think it will be of use to those occupied with jurisprudence, and I will name it: “Weak and Fabricated Hadeeths in the Major Jurisprudence ‘fiqh’ Books,” by which I mean:

Al-Hidayah, by Al-Marghinani, in Hanafi fiqh,

Al-Modawwanah, by Ibnil-Qasim, in Maliki fiqh,

Sharhul-wajeez, by Al-rafiee, in Shafiee fiqh,

Al-Mughni, by Ibn Quddamah, in Hanbali fiqh, and

Bidayatul Mujtahid, by Ibn Rushd-al-Andalusi, in comparative fiqh.

I regret that I did not get the opportunity to finish it, because the journal “Al-Wa’e-al-Islami” of Kuwait which promised to publish it, when perused it, didn’t print it.

Although I missed this opportunity, perhaps I will succeed on another occasion, Allah willing, to offer to my bretheren occupied with jurisprudence a precise learned course to help them to facilitate their knowledge of the different categories of hadeeth with reference to various sources from books on hadeeth, with an explanation of its special nature and character and reliance on them. Allah is the source of success.

Weakness of Hadeeth of Muadh in the opinion And its disapproval

Before I conclude my talk, I think I must direct the attention of brethren present to a well known hadeeth. It is devoid of one of the books of jurisprudence on account of its weakness in respect of its chain of narration (isnad) and its contrdiction with what we have concluded in this talk, regarding the illegitimacy of discrimination in law between The Qur’an and Sunnah; and the necessity of taking both.

It is a hadeeth of Muadh bin Jabal (May Allah be pleased with him) that the Prophet (SAW) said to him when he sent hin to Yaman: By what source will you decide? He said, “By the book of Allah.” He then asked, If you don’t find any guidline? He said, “I will make an effort to form my own opinion.” He said, Praise be to Allah who makes success the effort of the envoy of the Messenger of Allah, to what The Prophet likes.

As for the weakness of its ‘isnad,’ there is no scope for its explanation now. But I have explained it clearly in the above mentioned chain(8).

It would suffice now to mention that the Commander of the Believers in the hadeeth ‘Imam Al-Bukhari’ (may Allah have mercy on him) says that the hadeeth is not recognized (munkar). After this I am permitted to begin to explain the conflict which I pointed.

The tradition of Muadh gives the ruler a method of three stages which does not permit to search for any rule with regard to ‘Ra’e’ (personal opinion) except that he does not find it in the Sunnah, nor in the Sunnah, except that after he does not find it in The Qur’an. It is in relation to ‘Ra’e’ a genuine method with all the learned (ulama), so that they say, “Where there is a tradition relating the deeds and utterances of The Prophet (SAW), personal opinion is void.” But in relation to Sunnah, it is not true, because Sunnah dictates The Qur’an and and clarifies its doctrines. It is then essential to search for a ruling in Sunnah, even if he thinks it is found in The Qur’an as we have mentioned it.

Sunnah is not with The Qur’an in the same manner as ‘Ar-Ra’e’ with the Sunnah. No, definitely not. It is rather necessary to regard the Qur’an and Sunnah as being one source with no discrimination between the two whatsoever. This is indicatied in a saying of the Prophet (SAW): Certainly I have come with The Qur’an and its like (meaning the Sunnah). He said They are never separated until they come to the Basin(9). The compilation mentioned between them is not correct because the separation between them is void as we have explained.

This is what I wish to draw attention to. If I am right, it is from Allah; if wrong, it is from me. I ask Allah Almighty to protect us and you from errors and from all that displeases him. I conclude my praising by “Al-Hamdu-lillahi rabbil-alameen” – Praise be to Allah, The Lord of the Worlds.

Footnotes

i.e.: There is no true god – but Allah – who really deserves to be worshipped by Mankind

Dinar: A form of currency

Shirk is to disbelieve in the oneness of Allah, or to offer any form of worship to other than Allah.

Namisah: a woman who plucks hers or others eyebrows – to be a thin line – to seek beauty. Such an act is forbidden. It is a means to change the form of Allah’s creation.

Motanamisah: a woman who asks others to do it for her.

This states other than what is known by many of the learned: to comment on The Qur’an itself if there is not any Sunnah, then by the Sunnah. This will be explained in at then end of this treatise on the hadeeth of Muadh bin Jabal – may Allah be pleased with him.

Its title is “Pitch of majaniq to demolish the story of gharaniq” printed by Al-Maktabul-e-Islami

Story of gharaniq: is a fabricated story found in some commentaries, claiming that a verse in The Qur’an acknowledged the polytheists in their beliefs.

The number at present [1394 A.H.] has exceeded five thousand and may Allah make easy its publication in the near future. So far only five hundred have broken into print.

No. 885 of the chain mentioned, and we hope that the volume which includes it will be published shortly, ‘insha Allah.’

i.e. until the Day of Judgement.

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THE SCIENCE OF HADITH ACCORDING TO QURAN AND SUNNAH

Source http://muttaqun.com/scienceofhadith.html

Verily We: It is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption). (Qur’an 15:9)

The above ayat (verse) is obviously fulfilled in the undisputed purity of the Qur’anic text throughout the fourteen centuries since its revelation. However, what is sometimes forgotten is that the divine promise also includes, by necessity, the Sunnah of the Prophet . The Sunnah is the practical example of the implementation of the Qur’anic guidance, the wisdom taught to the Prophet along with the scripture, and neither the Qur’an nor the Sunnah can be understood correctly without the other.

Allaah, subhana watala, says in His Book (An-Nûr 24:54): Say: “Obey Allah and obey the Messenger, but if you turn away, he (Messenger Muhammad saaws) is only responsible for the duty placed on him (i.e. to convey Allah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way).”

Allah (SWT) preserved the Sunnah by enabling the companions and those after them to memorize, write down and pass on the statements of the Prophet (PBUH), and the descriptions of his way, as well as to continue the blessings of practicing the Sunnah.

From al-Irbaad ibn Saariyah [radiy’Allaahu anhu] who said: Allaah’s Messenger gave us an admonition which caused the eyes to shed tears and the hearts to fear, so we said, “O Messenger of Allaah, this is as if it were a farewell sermon, so with what do you counsel us?” So he said: “I have left you upon clear proof , its night is like its day, no one deviates from it except one who is destroyed, and whoever lives long from amongst you will see great controversy. So stick to what you know from my Sunnah and the Sunnah of the orthodox, rightly-guided caliphs – cling to that with your molar teeth, and stick to obedience even if it is to an Abyssinian slave, since the believer is like a submissive camel, wherever he is led, he follows” [Ahmad (4/126), Ibn Maajah (no. 43), al-Haakim (1/96) and others – Hasan]

Later, as the purity of the knowledge of the Sunnah became a concern, Allah (SWT) caused the Muslim Ummah to produce individuals with exceptional memory skills and analytical expertise, who travelled tirelessly to collect thousands of narrations and distinguish the true words of prophetic wisdom from those corrupted by weak memories, from forgeries by unscrupulous liars, and from the statements of the large number of Ulama (scholars), the companions and those who followed their way. All of this was achieved through precise attention to the words narrated, and detailed familiarity with the biographies of the thousands of reporters of hadith.

The methodology of the expert scholars of hadith in assessing the narrations and sorting out the genuine from the mistaken and fabricated, for ms the subject matter of the science of hadith. Below is a brief discussion of the terminology and classifications of hadith.

Components of Hadith

A hadith is composed of three parts (see the figure [below]):

Matn (text), isnad (chain of reporters), and taraf (the part, or the beginning sentence, of the text which refers to the sayings, actions or characteristics of the Prophet (PBUH), or his concurrence with others action). The authenticity of the hadith depends on the reliability of its reporters, and the linkage among them.

Classifications of Hadith

A number of classifications of hadith have been made. Five of these classifications are shown in the figure [below], and are briefly described subsequently.

According to the reference to a particular authority

Four types of hadith can be identified.

Qudsi – Divine; a revelation from Allah (SWT); relayed with the words of the Prophet (PBUH).

Marfu – elevated; a narration from the Prophet (PBUH), e.g. I heard the Prophet (PBUH) saying …

Mauquf- stopped: a narration from a companion only, e.g., we were commanded to …

Maqtu’ – severed: a narration from a successor.

According to the links of Isnad – interrupted or uninterrupted Six categories can be identified.

Musnad – supported: a hadith which is reported by a traditionalist, based on what he learned from his teacher at a time of life suitable for learning; similarly – in turn – for each teacher until the isnad reaches a well known companion, who in turn, reports from the Prophet (PBUH).

Mutassil – continuous: a hadith with an uninterrupted isnad which goes back only to a companion or successor.

Mursal – hurried: if the link between the successor and the Prophet (PBUH) is missing, e.g. when a successor says “The Prophet said…”.

Munqati – broken: is a hadith whose link anywhere before the successor (i.e., closer to the traditionalist recording the hadith) is missing.

Mu’adal – perplexing: is a hadith whose reporter omits two or more consecutive reporters in the isnad.

Mu’allaq – hanging: is a hadith whose reporter omits the whole isnad and quotes the Prophet (PBUH) directly (i.e., the link is missing at the beginning).

According to the number of reporters involved in each stage of Isnad Five categories of hadith can be identified:

Mutawatir – Consecutive: is a hadith which is reported by such a large number of people that they cannot be expected to agree upon a lie, all of them together.

Ahad – isolated: is a hadith which is narrated by people whose number does not reach that of the mutawatir. It is further classified into:

Mash’hur – famous: hadith reported by more than two reporters.

Aziz – rare, strong: at any stage in the isnad, only two reporters are found to narrate the hadith.

Gharib – strange: At some stage of the Isnad, only one reporter is found relating it.

According to the nature of the text and isnad

Munkar – denounced: is a hadith which is reported by a weak narrator, and whose narration goes against another authentic hadith.

Mudraj – interpolated: an addition by a reporter to the text of the hadith being narrated.

According to the reliability and memory of the reporters This provides the final verdict on a hadith – four categories can be identified:

Sahih – sound. Imam Al-shafi’i states the following requiremetts for a hadith, which is not mutawatir, to be acceptable “each reporter should be trustworthy in his religion; he should be known to be truthtul in his narrating, to understand what he narrates, to know how a different expression can alter the meaning, and to report the wording of the hadith verbatim, not only its meaning”.

Hasan – good: is the one where its source is known and its reporters are unambiguous.

Da’if – weak: a hadith which fails to reach the status of hasan. Usually, the weakness is: a) one of discontinuity in the isnad, in which case the hadith could be – according to the nature of the discontinuity – munqati (broken), mu’allaq (hanging), mu’dal (perplexing), or mursal (hurried), or b) one of the reporters having a disparaged character, such as due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, involvement in innovation, or ambiguity surrounding his person.

Maudu’ – fabricated or forged: is a hadith whose text goes against the established norms of the Prophet’s sayings, or its reporters include a liar. Fabricated hadith are also recognized by external evidence related to a discrepancy found in the dates or times of a particular incident.

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THE EXCELLENCE OF THOSE WHO TRAVEL SEEKING HADEETH

By Al-Khateeb al-Baghdaadee

Taken from Tahdheeb Sharaf Ashaabul-Hadeeth of al-Khateeb al-Baghdaadee (p.77-78)

Translated by Abu Iyaad

Source http://www.SalafiPublications.Com

9: The Excellence Of Those Who Travel For Seeking Hadeeth

Yazeed bin Haaroon said, “I said to Hammaad bin Zaid: O Abaa Ismaa’eel! Has Allaah the Mighty and Majestic mentioned the As.haab ul-Hadeeth in the Qur’aan?” He said, “Yes, have you not heard His saying, “Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islâmic) religion, and that they may warn their people when they return to them” (Tawbah 9:122). So this is for everyone who travels in seeking hadeeth and fiqh (of the religion) and who returns with it to those who remain behind him, teaching them that which he has acquired.”

Ahmad bin Hanbal said, “I heard Abdur-Razzaaq say concerning the saying of Allaah the Mighty and Majestic, “And it is not (proper) for the believers to go out to fight (Jihâd) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islâmic) religion, and that they may warn their people when they return to them, so that they may beware (of evil).” (Tawbah 9:122), so he said, “They are the As.haab ul-Hadeeth.”

Ibraaheem bin Adham said, “Verily Allaah the Most High repels calamities from this Ummah on account of the journeying of the As.haab ul-Hadeeth.”

Nasr bin Marzooq said, “Ali bin Ma’bad, whenever he would see the As.haab ul-Hadeeth, would say, “Their hair is dishevelled, their clothes are dirty, their faces have dust on them, and if there was to be no reward alongside all this, then by Allaah, this is punishment indeed”.

I [al-Khateeb] say: And we believe firmly, without any doubt, that the seeker of hadeeth is rewarded for his seeking, and the least benefit that is acquired by this is what has been said by Wakee’ bin al-Jarraah:

Wakeel Ibn al-Jarraah said, “If a man was not to acquire anything from seeking hadeeth except that it prevents him (i.e. preoccupies him) from desire (hawa), then he has attained correctness in doing so”.

Hammaad bin Zaid said, “News of the death of a youth from As.haab ul-Hadeeth would reach Ayyoob as-Sakhtiyaanee, and the effects of that would be observed in him, and the death of a man who would be mentioned with abundant worship would reach him and no effects of (being affected by that) would be observed in him”.

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Forty 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 (peace be upon him). 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 Qudsi 1:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over my wrath.

Related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).

Hadith Qudsi 2:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah Almighty has said: The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.

Related by al-Bukhari (also by an-Nasa’i).

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 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.

Related by al-Bukhari (also by Malik and an-Nasa’i).

Hadith Qudsi 4:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah said: Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day.

Related by al-Bukhari (also by Muslim).

Hadith Qudsi 5:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (glorified and exalted be He) said:I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.

Related by Muslim (also by Ibn Majah).

Hadith Qudsi 6:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace be upon him) say:The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied – you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the 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.

Related by Muslim (also by at-Tirmidhi and an-Nasa’i).

Hadith Qudsi 7:

On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (peace be upon him) say:Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) 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 .

Related by an-Nasa’i with a good chain of authorities.

Hadith Qudsi 8:

On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace be upon him), 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.

Related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa’i and Ibn Majah).

Hadith Qudsi 9:

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (peace be upon him), who said: Allah (mighty and sublime be He) says:The first of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion.

Related by at-Tirmidhi (also by Abu Dawud, an-Nasa’i, Ibn Majah and Ahmad).

Hadith Qudsi 10:

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (peace be upon him), 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.

Related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa’i and Ibn Majah).

Hadith Qudsi 11:

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (peace be upon him), who said: Allah (mighty and sublime be He) said:Spend (on charity), O son of Adam, and I shall spend on you.

Related by al-Bukhari (also by Muslim).

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.

Related by Muslim (also by al-Bukhari and an-Nasa’i).

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 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.

Related by al-Bukhari.

Hadith Qudsi 14:

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (peace be upon him), who said:Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah’s name is being invoked: they sit with them and fold their wings round each other, 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.

Related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa’i).

Hadith Qudsi 15:

On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (peace be upon him) said: Allah the Almighty said:

I am as My servant thinks I am. 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.

Related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).

Hadith Qudsi 16:

On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (peace be upon him), among the sayings he related from his Lord (glorified and exalted be He) is that He said:Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed.

Related by al-Bukhari and Muslim.

Hadith Qudsi 17:

On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (peace be upon him) is that among the sayings he relates from his Lord (may He be glorified) is that He said:O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and 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.

Related by Muslim (also by at-Tirmidhi and Ibn Majah).

Hadith Qudsi 18:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) will say on the Day of Resurrection:O son of Adam, I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink 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.

Related by Muslim.

Hadith Qudsi 19:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.

Related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.

Hadith Qudsi 20:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: Delay these two until they are reconciled; delay these two until they are reconciled.

Related by Muslim (also by Malik and Abu Dawud).

Hadith Qudsi 21:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said that Allah the Almighty said:

There are three 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 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.

Related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).

Hadith Qudsi 22:

On the authority of Abu Sa’id (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.

Related by Ibn Majah with a sound chain of authorities.

Hadith Qudsi 23:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah will say on the Day of Resurrection:Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.

Related by al-Bukhari (also by Malik).

Hadith Qudsi 24:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:If Allah has loved a servant [of His] He calls Gabriel (on whom be peace) and says: I love So-and-so, therefore love him. He (the Prophet peace be upon him) said: So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet peace be upon him) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him. So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet peace be upon him) said: So they abhor him, and abhorrence is established for him on earth.

Related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).

Hadith Qudsi 25:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.

Related by al-Bukhari.

Hadith Qudsi 26:

On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:Truly of those devoted to Me the one I most favour is a believer who is of 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 (peace be upon him) rapped his hand and said: Death will have come early to him, his mourners will have been few, his estate scant.

Related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.

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 (peace be upon him) said: Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them 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.

Related by Muslim (also by at-Tirmidhi, an-Nasa’i and Ibn Majah).

Hadith Qudsi 28:

On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: My servant has himself forestalled Me; I have forbidden him Paradise .

Related by al-Bukhari.

Hadith Qudsi 29:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) says:My faithful servant’s reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise.

Related by al-Bukhari.

Hadith Qudsi 30:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him. Prophetic explanation of this Sacred Hadith: He who likes to meet Allah, Allah likes to meet him; and he who dislikes to meet Allah, Allah dislikes to meet him. Aishah (may Allah be pleased with her) said: O Prophet of Allah, is it because of the dislike of death, for all of us dislike death? The Prophet (peace be upon him) said: It is not so, but rather it is that when the believer is given news of Allah’s mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah’s punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him.

Related by al-Bukhari and Malik. The Prophetic version is related by Muslim.

Hadith Qudsi 31:

On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) related:A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (or as he said [it]).

Related by Muslim.

Hadith Qudsi 32:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him.

Related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).

Hadith Qudsi 33:

On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him), from among the things he reports from his Lord (mighty and sublime be He), is that he said:A servant [of Allah’s] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.

Related by Muslim (also by al-Bukhari).

Hadith Qudsi 34:

On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace be upon him) say: Allah the Almighty said:O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it.

Related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.

Hadith Qudsi 35:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:Our Lord (glorified and exalted be He) descends each night to the earth’s sky when there remains the final third of the night, and He says: Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?

Related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud).

Hadith Qudsi 36:

On the authority of Anas (may Allah be pleased with him) from the Prophet (peace be upon him), who said:The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand He made His angels bow down to you and He taught you the names of everything, so intercede for us with 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.

Related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).

Hadith Qudsi 37:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) 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: And no soul knows what joy for them (the inhabitants of Paradise ) has been kept hidden (Quran Chapter 32 Verse 17).

Related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.

Hadith Qudsi 38:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise , saying: Look at it and at what I have prepared therein for its inhabitants. The Prophet (peace be upon him) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (peace be upon him) said: So he returned to Him and said: By your glory, no one hears of it without entering it. So He ordered that it be encompassed by forms of hardship, and He said: Return to it and look at what I have prepared therein for its inhabitants. The Prophet (peace be upon him) said: So he returned to it and found that it was encompassed by forms of hardship. 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.

Related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa’i).

Hadith Qudsi 39:

On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Paradise and Hell-fire disputed together, and Hell-fire said: In me are the mighty and the haughty. Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise , My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill.

Related by Muslim (also by al-Bukhari and at-Tirmidhi).

Hadith Qudsi 40:

On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:Allah will say to the inhabitant of Paradise: O inhabitants of Paradise ! They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you contented? And they will say: And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would 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.


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