Taking Ramadaan as a ritual
For many of us Ramadaan has lost its spirituality and has become more of a ritual than a form of Ibaadah. We fast from morning to night like a zombie just because everyone around us is fasting too. We forget that its a time to purify our hearts and our souls from all evil....we forget to make dua, forget to beseech Allaah to forgive us and ask Him to save us from the Fire. Sure we stay away from food and drink but that's about all.
Although the Prophet (Sal Allaahu Alaiyhi wa Sallam) said:
"Jibreel said to me, 'May Allaah rub his nose in the dust, that person to who Ramadaan comes and his sins are not forgiven,' and I said, 'Ameen'. Then he said, 'May Allaah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise (by not serving them) and I said, 'Ameen'. Then he said, 'May Allaah rub his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you,' and I said, 'Ameen.'" (Tirmidhi, Ahmad, others. Saheeh by al-Albaani)
Too much stress on food and drink
For some people, the entire month of Ramadaan revolves around food. They spend the ENTIRE day planning, cooking, shopping and thinking about only food, instead of concentrating on Salaah, Quraan and other acts of worship. All they can think of is FOOD. So much so that they turn the month of 'fasting' into the month of 'feasting'. Come Iftaar time, their table is a sight to see, with the multitudes and varieties of food, sweets and drinks. They are missing the very purpose of fasting, and thus, increase in their greed and desires instead of learning to control them. It is also a kind of waste & extravagance.
".....and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance) " [al-Araaf :31]
Spending all day cooking
Some of the sisters (either by their own choice or forced by their husbands) are cooking ALL day and ALL night, so that by the end of the day, they are too tired to even pray Ishaa, let alone pray Taraweeh or Tahajjud or even read Quraan. This is the month of mercy and forgiveness. So turn off that stove and turn on your Imaan!
Eating too much
Some people stuff themselves at Suhoor until they are ready to burst, because they think this is the way to not feel hungry during the day and some people eat at Iftaar, like there is no tomorrow, trying to 'make up for the food missed.' However, this is completely against the Sunnah. Moderation is the key to everything.
The Prophet (Sal Allaahu Alaiyhi Wa Sallam) said: "The son of Adam does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to keep his back straight. If you must fill it, then one-third for food, one-third for drink and one-third for air." (Tirmidhi, Ibn Maajah - saheeh by al-Albaani).
Too much food distracts a person from many deeds of obedience and worship, makes him lazy and also makes the heart heedless.
It was said to Imam Ahmad: Does a man find any softness and humility in his heart when he is full? He said, I do not think so.
Sleeping all day
Some people spend their entire day (or a major part of it) 'sleeping away their fast'. Is this what is really required of us during this noble month? These people also are missing the purpose of fasting and are slaves to their desires of comfort and ease. They cannot 'bear' to be awake and face a little hunger or exert a little self-control. For a fasting person to spend most of the day asleep is nothing but, negligence on his part.
Wasting time
The month of Ramadaan is a precious, precious time, so much so that Allaah calls this month "Ayyamum Ma'doodaat" (A fixed number of days). Before we know it, this month of mercy and forgiveness will be over. We should try and spend every moment possible in the worship of Allaah so that we can make the most of this blessing. However, there are some of us who waste away their day playing video games, or worse still, watching TV, movies or even listening to music. Subhaan Allaah! Trying to obey Allaah by DISOBEYING him!
Fasting but not giving up evil
Some of us fast but do not give up lying, cursing, fighting, backbiting, etc. and some of us fast but do not give up cheating, stealing, dealing in haraam, buying lotto tickets, selling alcohol, fornication, etc. and all kinds of impermissible things without realizing that the purpose of fasting is to not stay away from food and drink; rather the aim behind it is to fear Allaah."O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)" [al-Baqarah 2:183]
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Whoever does not give up false speech and acting upon it, and ignorance, Allaah has no need of him giving up his food and drink." (Bukhaari)
Smoking
Smoking is forbidden in Islam whether during Ramadaan or outside of it, as it is one of al-Khabaa'ith (evil things). And this includes ALL kinds of 'smoking material' eg..cigars, cigarettes, pipes,'Sheesha' , hookah etc.
"he allows them as lawful At Tayyibaat (all good and lawful things), and prohibits them as unlawful Al Khabaa'ith (all evil and unlawful things) [al-A'raaf :157]
It is harmful, not only to the one smoking, but also to the ones around him. It is also a means of wasting ones wealth. The Prophet (Sal Allaahu Alaiyhi Wa Sallam) said: "There should be no harming or reciprocating harm."
This is especially true during fasting and it invalidates the fast. (Fatwa -Ibn 'Uthaymeen)
Skipping Suhoor
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Eat suhoor for in suhoor there is blessing."(Bukhaari, Muslim).
And he (Sal Allaahu Alaiyhi wa Sallam) said: "The thing that differentiates between our fasting and the fasting of the People of the Book is eating suhoor." (Muslim)
Stopping Suhoor at 'Imsaak'
Some people stop eating Suhoor 10-15 minutes earlier than the time of Fajr to observe 'Imsaak'.
Shaykh Ibn 'Uthaymeen said: This is a kind of bidah (innovation) which has no basis in the Sunnah. Rather the Sunnah is to do the opposite. Allaah allows us to eat until dawn: "and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)" [al-Baqarah 2:187]
And the Prophet (pbuh) said: "….eat and drink until you hear the adhaan of Ibn Umm Maktoom, for he does not give the adhaan until dawn comes."
This 'imsaak' which some of the people do is an addition to what Allaah has prescribed, so it is false. It is a kind of extremism in religion, and the Prophet (Sal Allaahu Alaiyhi Wa Sallam) said:
"Those who go to extremes are doomed, those who go to extremes are doomed, those who go to extremes are doomed." (Muslim)
Not fasting if they missed Suhoor
Some people are too scared to fast if they miss Suhoor. However, this is a kind of cowardice and love of ease. What is the big deal if you missed a few morsels of food? It's not like you will die. Remember, obedience to Allaah overcomes everything.
Saying the intention to fast 'out loud' or saying a specific dua to start fasting
The intention is an action of the heart. We should resolve in our heart that we are going to fast tomorrow. That is all we need. It is not prescribed by the Shari'ah for us to say out loud, "I intend to fast", "I will fast tomorrow" or other phrases that have been innovated by some people. Also, there is no specific dua to be recited at the time of starting the fast in the correct Sunnah. Whatever 'dua' you may see on some papers or Ramadaan calendars, etc. is a Bid'ah.
Delaying breaking fast
Some people wait until the adhaan finishes or even several minutes after that, just to be 'on the safe side'. However, the Sunnah is to hasten to break the fast, which means breaking fast whenever the adhaan starts, right after the sun has set. Aa'ishah (RA) said: This is what the Messenger of Allaah (Sal Allaahu Alaiyhi Wa Sallam) used to do. (Muslim)
The Prophet (Sal Allaahu Alaiyhi Wa Sallam) said: "The people will continue to do well so long as they hasten to break the fast." (Bukhaari, Muslim)
Determine to the best of your ability, the accuracy of your clock, calendar, etc. and then have Tawakul on Allaah and break your fast exactly on time.
Eating continuously until the time for Maghrib is up
Some people put so much food in their plates when breaking their fast and continue eating, enjoying dessert, drinking tea, etc., until they miss Maghrib. That is obviously not right. The Sunnah of the Prophet (pbuh) was that once he broke his fast with some dates, them he would hasten to the prayer. Once you are done with the prayer, you can always go back and eat some more if you wish.
Missing the golden chance of having your Dua accepted
The prayer of the fasting person is guaranteed to be accepted at the time of breaking fast.
The Prophet (Sal Allaahu Alaiyhi Wa Sallam) said: "Three prayers are not rejected: the prayer of a father, the prayer of a fasting person, and the prayer of a traveler." (al-Bayhaqi, saheeh by al-Albaani).
Instead of sitting down and making Dua at this precious time, some people forego this beautiful chance, and are too busy frying samosas, talking, setting the food, filling their plates and glasses, etc. Think about it....Is food more important than the chance to have your sins forgiven or the fulfilment of your Duas.
Fasting but not praying
The fasting of one who does not pray WILL NOT BE ACCEPTED. This is because not praying constitutes kufr as the Prophet (Sal Allaahu Alaiyhi Wa Sallam) said: "Between a man and shirk and kufr there stands his giving up prayer." (Muslim)
In fact, NONE of his good deeds will be accepted; rather, they are all annulled..
"Whoever does not pray 'Asr, his good deeds will be annulled." (Bukhaari)
Fasting and not wearing Hijaab
Not wearing the Hijaab is a major sin as it is obligatory for Muslim women. (See Surah Nur, Surah Ahzaab). So fasting and not wearing Hijaab certainly takes away enormously from the rewards of fasting, even if does not invalidate it.
Not fasting because of exams or work
Exams or work is NOT one of the excuses allowed by the Shariah to not fast. You can do your studying and revision at night if it is too hard to do that during the day. Also remember that pleasing and obeying Allaah is much more important than 'good grades'. Besides, if you will fulfil your obligation to fast, even if you have to study, Allaah will make it easy for you and help you in everything you do.
"Whosoever fears Allah, He will appoint for him a way out and provide for him from where he does not expect, Allah is Sufficient for whosoever puts his trust in Him." (Surah at-Talaaq 2-3)
Mixing fasting and dieting
DO NOT make the mistake of fasting with the intention to diet. That is one of the biggest mistakes some of us make (esp. sisters). Fasting is an act of worship and can only be for the sake of Allah alone. Otherwise, mixing it with the intention of dieting may become a form of (minor) Shirk.
Fighting over the number of Rakaah of Taraweeh
There is no specific number of rak'ahs for Taraweeh prayer, rather it is permissible to do a little or a lot. Both 8 and 20 are okay. Shaykh Ibn 'Uthaymeen said: "No one should be denounced for praying eleven or twenty-three (raka'ah), because the matter is broader in scope than that, praise be to Allaah."
Praying ONLY on the night of the 27th
Some people pray ONLY on the 27th to seek Lailat ul-Qadr, neglecting all other odd nights, although the Prophet (Sal Allaahu Alaiyhi Wa Sallam) said: "Seek Lailat ul-Qadr among the odd numbered nights of the last ten nights of Ramadaan." (Bukhaari, Muslim).
Wasting the last part of Ramadaan preparing for Eid
Some people waste the entire last 10 days of Ramadaan preparing for Eid, shopping and frequenting malls, etc. neglecting Ibadah and Lailatul Qadr. although, the Prophet (Sal Allaahu Alaiyhi wa Sallam) used to strive the hardest during the last ten days of Ramadaan in worship (Ahmad, Muslim) and not in shopping. Buy whatever you need for Eid before Ramadaan so that you can utilize the time in Ramadaan to the max.
Aa'ishah (RA) said: "When the (last) ten nights began, the Messenger of Allaah (Sal Allaahu Alaiyhi Wa Sallam)) would tighten his waist-wrapper (i.e., strive hard in worship or refrain from intimacy with his wives), stay awake at night and wake his family." (Bukhaari and Muslim).
Iftaar parties
Although inviting each other for breaking fast is something good and encouraged, some people go to extremes with lavish 'Iftaar parties' with all sorts of disobedience to Allaah, from flirting, mixing of the sexes and Hijaab-less women, to show-off and extravagance, to heedlessness to Salaah, and Taraweeh to even music and dancing.
Friday, August 28, 2009
Saturday, August 22, 2009
Ramadhan: A Reminder of Unity
Abu Hurayrah ( radiyallaahu ’anhu ) related that the Prophet ( sallallaahu ’alayhi wa sallam ) said: "Fast when they fast, end the fast when they end theirs, and sacrifice the day that thy sacrifice. " [2]
Al-Bayhaqee relates by way of Aboo Haneefah, who said: ’Alee Ibnul-Aqmar related to me, from Masrooq, who said: I entered upon ’Aa‘ishah on the day of ’Arafah, so she said: "Serve Masrooq with some gruel, and make it more sweeter." Masrooq said: Nothing prevented me from fasting this day except that I feared that it may be the day of Sacrifice. So ’Aaishah said to me: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."
This chain of narration is jayyid (good), due to what has preceded.
UNDERSTANDING THE HADEETH
Imaam at-Tirmidthee says after quoting the hadeeth :
"One of the People of Knowledge has explained this hadeeth by saying: Its meaning is to fast and end the fast along with the Jamaa'ah and the majority of people."
As-San'aanee said in Sublus-Salaam (2/72):
"In this ( hadeeth ) is a proof that being in agreement with the people is accepted in establishing the ’Eed , and that the individual person who believes that it is the day of ’Eed - because of sighting the moon - then it is obligatory upon him to be in agreement with the people, and that the ruling of the people - concerning the Prayer, breaking the fast, and sacrificing - is binding upon that individual."
Ibnul-Qayyim ( rahimahullaah ) mentioned this meaning in Tahdheebus-Sunan (3/214), and said: "It is said: In it is a refutation of those who say that whosoever knows the positions of the moon you due to astronomical calculations, then it is permissible for him to fast and end the fast, even if others do not know. It is also said: 'that the individual witness who sees the moon, but the qaadee (judge) has not accepted his testimony, then there is no fasting for him, just as there is no fasting for the people."
Abul-Hasan as-Sindee said in Haashiyah ’alaa Ibn Maajah, after mentioning the hadeeth of Aboo Hurayrah which was related by at Tirmidthee: "And its apparent meaning is: That there is no room for individual (opinions) to enter into these affairs, nor to act individually in this. Rather, this affair goes back to the Imaam (the Leader of the Muslims) and the Jamaa’ah (united body of Muslims under the Imaam ). It is obligatory upon the individuals to follow the Imaam and the Jamaa’ah. From this is that if an individual sights the moon, but the qaadee rejects his witness, then the individual has no right in these matters, but rather he must follow the Jamaa’ah in this."
And this is the meaning which is evident from the hadeeth , and which is emphasized by the fact that ’Aa‘ishah ( radiyallaahu ’anhaa ) used it with Masrooq when he prevented himself from fasting on the day of ’Arafah, fearing that it could be the day of Sacrifice. So she explained to him that there is no weight given to his individual opinion in this, and that he should follow the Jamaa’ah. So she said to him: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast.’’
And this is what is befitting for the easy-natured and tolerant Sharee’ah (Prescribed Islaamic law), one of the goals of which is uniting the people together, unifying their ranks and keeping away from them all that would split their comprehensive unity - from the individual opinions. So the Sharee’ah dos not give any weight to the individual opinion in matters concerning ’ibaadah jamaa’iyyah (collective acts of worship); such as Fasting, -‘Eed, and Prayer in congregation - even if the opinion is correct, from one angle. Do you not see that the Sahaabah (the Companions) ( radiyallaahu ’anhum ) used to pray behind each other. So from them were those who held the view that touching a woman, or the flowing of blood from the body invalidates the wudhoo’ (ablution), along with those who did not hold this view. From them were those who would complete the Prayer whilst travelling, whilst others shortened. Yet these, and other such differences, did not prevent them from collectively praying behind a single Imaam and deeming it to be acceptable. And this is because they knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaaf (differences) in some opinions. Indeed, the matter with one of them reached the extent that he would not even deem acceptable any opinion which differed with the great Imaam in the major gatherings; such as the gathering at Minaa (during Hajj ), to the extent that he would totally abandon acting upon his opinion in that gathering - fleeing from that which could result from this evil, because of acting according to his own opinion.
Thus, Aboo Daawood relates (1/307) that ’Uthmaan ( radiyallaahu ’anhu ) prayed four rak’ahs at Minaa, so ’Abdullaah Ibn Mas’ood criticised him saying: "I prayed two rak’ahs with the Prophet ( sallallaahu ’alayhi wa sallam ) , and two rak’ahs with Aboo Bakr, and two rak’ahs with ’Umar, and two rak’ahs with ’Uthmaan in the beginning of his rule, then he completed it (i.e. by praying four rak’ahs). After that the ways became divided with you all. So I hope from these four rak’ahs, that two of them would be accepted." Then Ibn Mas’ood prayed four rak’ahs. So it was said to him: You criticised ’Uthmaan, yet you prayed four? So he said: "Differing is evil."
So those who continue splitting-up with regards to the Prayer, and who refuse to follow the local Imaams in some mosques - especially in the wilt Prayer during Ramadhaan - using as proof that this is against their madhhab (school of thought), then they should reflect upon the above mentioned hadeeth and athar (narration). Likewise, those who claim knowledge of astronomy and who, due to their opinion, fast and end their fast alone - preceding or lagging behind the majority of Muslims, not seeing any problem in doing so - should also reflect upon the previously quoted proofs. So all of them should consider, and reflect upon the knowledge that has been mentioned. Perhaps they will find for themselves a cure for their ignorance and self-delusion, so that they may then become a unified rank along with their Muslim brothers - for indeed the Hand of Allaah is over the Jamaa’ah .
Footnotes:
[1] Silsilatul-Ahaadeethus-Saheehah (1/442-445), the hadeeth authentication has been abridged and edited.
[2] Saheeh: Related by at-Tirmidthee (2/37). Shaykh al-Albaanee authenticated it in as-Saheehah (no.224).
(Written By Shaikhul Hadees Allama Naaserud Deen Albani)
with thanks from Quraan.com
Al-Bayhaqee relates by way of Aboo Haneefah, who said: ’Alee Ibnul-Aqmar related to me, from Masrooq, who said: I entered upon ’Aa‘ishah on the day of ’Arafah, so she said: "Serve Masrooq with some gruel, and make it more sweeter." Masrooq said: Nothing prevented me from fasting this day except that I feared that it may be the day of Sacrifice. So ’Aaishah said to me: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."
This chain of narration is jayyid (good), due to what has preceded.
UNDERSTANDING THE HADEETH
Imaam at-Tirmidthee says after quoting the hadeeth :
"One of the People of Knowledge has explained this hadeeth by saying: Its meaning is to fast and end the fast along with the Jamaa'ah and the majority of people."
As-San'aanee said in Sublus-Salaam (2/72):
"In this ( hadeeth ) is a proof that being in agreement with the people is accepted in establishing the ’Eed , and that the individual person who believes that it is the day of ’Eed - because of sighting the moon - then it is obligatory upon him to be in agreement with the people, and that the ruling of the people - concerning the Prayer, breaking the fast, and sacrificing - is binding upon that individual."
Ibnul-Qayyim ( rahimahullaah ) mentioned this meaning in Tahdheebus-Sunan (3/214), and said: "It is said: In it is a refutation of those who say that whosoever knows the positions of the moon you due to astronomical calculations, then it is permissible for him to fast and end the fast, even if others do not know. It is also said: 'that the individual witness who sees the moon, but the qaadee (judge) has not accepted his testimony, then there is no fasting for him, just as there is no fasting for the people."
Abul-Hasan as-Sindee said in Haashiyah ’alaa Ibn Maajah, after mentioning the hadeeth of Aboo Hurayrah which was related by at Tirmidthee: "And its apparent meaning is: That there is no room for individual (opinions) to enter into these affairs, nor to act individually in this. Rather, this affair goes back to the Imaam (the Leader of the Muslims) and the Jamaa’ah (united body of Muslims under the Imaam ). It is obligatory upon the individuals to follow the Imaam and the Jamaa’ah. From this is that if an individual sights the moon, but the qaadee rejects his witness, then the individual has no right in these matters, but rather he must follow the Jamaa’ah in this."
And this is the meaning which is evident from the hadeeth , and which is emphasized by the fact that ’Aa‘ishah ( radiyallaahu ’anhaa ) used it with Masrooq when he prevented himself from fasting on the day of ’Arafah, fearing that it could be the day of Sacrifice. So she explained to him that there is no weight given to his individual opinion in this, and that he should follow the Jamaa’ah. So she said to him: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast.’’
And this is what is befitting for the easy-natured and tolerant Sharee’ah (Prescribed Islaamic law), one of the goals of which is uniting the people together, unifying their ranks and keeping away from them all that would split their comprehensive unity - from the individual opinions. So the Sharee’ah dos not give any weight to the individual opinion in matters concerning ’ibaadah jamaa’iyyah (collective acts of worship); such as Fasting, -‘Eed, and Prayer in congregation - even if the opinion is correct, from one angle. Do you not see that the Sahaabah (the Companions) ( radiyallaahu ’anhum ) used to pray behind each other. So from them were those who held the view that touching a woman, or the flowing of blood from the body invalidates the wudhoo’ (ablution), along with those who did not hold this view. From them were those who would complete the Prayer whilst travelling, whilst others shortened. Yet these, and other such differences, did not prevent them from collectively praying behind a single Imaam and deeming it to be acceptable. And this is because they knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaaf (differences) in some opinions. Indeed, the matter with one of them reached the extent that he would not even deem acceptable any opinion which differed with the great Imaam in the major gatherings; such as the gathering at Minaa (during Hajj ), to the extent that he would totally abandon acting upon his opinion in that gathering - fleeing from that which could result from this evil, because of acting according to his own opinion.
Thus, Aboo Daawood relates (1/307) that ’Uthmaan ( radiyallaahu ’anhu ) prayed four rak’ahs at Minaa, so ’Abdullaah Ibn Mas’ood criticised him saying: "I prayed two rak’ahs with the Prophet ( sallallaahu ’alayhi wa sallam ) , and two rak’ahs with Aboo Bakr, and two rak’ahs with ’Umar, and two rak’ahs with ’Uthmaan in the beginning of his rule, then he completed it (i.e. by praying four rak’ahs). After that the ways became divided with you all. So I hope from these four rak’ahs, that two of them would be accepted." Then Ibn Mas’ood prayed four rak’ahs. So it was said to him: You criticised ’Uthmaan, yet you prayed four? So he said: "Differing is evil."
So those who continue splitting-up with regards to the Prayer, and who refuse to follow the local Imaams in some mosques - especially in the wilt Prayer during Ramadhaan - using as proof that this is against their madhhab (school of thought), then they should reflect upon the above mentioned hadeeth and athar (narration). Likewise, those who claim knowledge of astronomy and who, due to their opinion, fast and end their fast alone - preceding or lagging behind the majority of Muslims, not seeing any problem in doing so - should also reflect upon the previously quoted proofs. So all of them should consider, and reflect upon the knowledge that has been mentioned. Perhaps they will find for themselves a cure for their ignorance and self-delusion, so that they may then become a unified rank along with their Muslim brothers - for indeed the Hand of Allaah is over the Jamaa’ah .
Footnotes:
[1] Silsilatul-Ahaadeethus-Saheehah (1/442-445), the hadeeth authentication has been abridged and edited.
[2] Saheeh: Related by at-Tirmidthee (2/37). Shaykh al-Albaanee authenticated it in as-Saheehah (no.224).
(Written By Shaikhul Hadees Allama Naaserud Deen Albani)
with thanks from Quraan.com
Saturday, July 25, 2009
Hadees Qudsi
Introduction
The following is a collection 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 ALLAH. 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. It was 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 (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me. (1) i.e., bring me back to life after death. It was related by al-Bukhari (also by an-Nasa'i).
Hadith Qudsi 3:
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 (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).
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 (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).
Hadith Qudsi 5:
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. It was related by an-Nasa'i with a good chain of authorities.
Hadith Qudsi 6:
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. It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).
Hadith Qudsi 7:
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. It was related by al-Bukhari (also by Muslim).
Hadith Qudsi 8:
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).
Hadith Qudsi 9:
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. 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.
Hadith Qudsi 10:
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. It was related by Muslim (also by Malik and Abu Dawud).
Hadith Qudsi 11:
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 (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. i.e. types of men. 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).
Hadith Qudsi 12:
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. It was related by Ibn Majah with a sound chain of authorities.
Hadith Qudsi 13:
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. It was related by al-Bukhari (also by Malik).
Hadith Qudsi 14:
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. It was related by al-Bukhari.
Hadith Qudsi 15:
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. It was related by al-Bukhari.
The following is a collection 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 ALLAH. 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. It was 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 (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me. (1) i.e., bring me back to life after death. It was related by al-Bukhari (also by an-Nasa'i).
Hadith Qudsi 3:
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 (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).
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 (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).
Hadith Qudsi 5:
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. It was related by an-Nasa'i with a good chain of authorities.
Hadith Qudsi 6:
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. It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).
Hadith Qudsi 7:
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. It was related by al-Bukhari (also by Muslim).
Hadith Qudsi 8:
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).
Hadith Qudsi 9:
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. 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.
Hadith Qudsi 10:
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. It was related by Muslim (also by Malik and Abu Dawud).
Hadith Qudsi 11:
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 (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. i.e. types of men. 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).
Hadith Qudsi 12:
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. It was related by Ibn Majah with a sound chain of authorities.
Hadith Qudsi 13:
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. It was related by al-Bukhari (also by Malik).
Hadith Qudsi 14:
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. It was related by al-Bukhari.
Hadith Qudsi 15:
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. It was related by al-Bukhari.
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