Prophet Muhammad (PBUH) Said;
“Take advantage of five matters before five other matters: your youth, before you become old; and your health, before you fall sick; and your richness, before you become poor; and your free time before you become busy; and your life, before your death.”
Prophet Muhammad (PBUH) said about the fasting on the 9th of Dhul Hijjah that: “It Expiates the Sins of the Previous year and that of the following year.” [Sahih Muslim]
The Importance of this Study!
Is the authentic Sunnah considered as Revelation?
The Sunnah (including the sayings, actions and approvals of the Prophet) is the second of the two revealed Fundamental Sources of Islam (along with the Qur’an).
What are the primary parts of a Hadeeth?
Every Hadeeth has two parts: Matn (text, or words which are reported) Isnaad (chain of narrators/reporters through whom the text is transmitted).
Why is the Isnaad Important?
“The Isnaad is part of the Deen; had it not been for the Isnaad, whoever wished to would have said whatever he liked.” [Abdullah ibn al-Mubaarak (d. 181AH)]
Why is there a need for Verification of the Isnaad?
(a) Due to omission of a reporter (link) in the chain (for one reason or another)
(b) Due to deliberate fabrication of Ahaadeeth by various sects which appeared amongst the Muslims, in order to support their deviations.
Acceptance or Rejection of a Hadeeth based upon its Narrators:
“They would not ask about the Isnaad. But, when the fitnah (trouble, turmoil…) happened, they said: Name to us your men. So, the narrations of the Ahlus-Sunnah would be accepted, while those of the Ahlu-l-Bid’ah would not be accepted. [Muhammad Ibn Seereen (d. 110AH)]
General overview of the Sciences of Hadeeth.
Brief History of Mustalah al-Hadeeth
The First Stage (Oral Transmission)
As time passed, more reporters were involved in each Isnaad, and hence the need for a more systematic approach to the acceptance or rejection of Hadeeth. This system or science related to the rules and principles of classification of Hadeeth is what is known as Mustalah al-Hadeeth. In the initial stage this information was transmitted by the scholars orally.
The Second Stage (Scattered Writtings)
Later these rules and principles were written down (systematically), but in scattered writings – along with other sciences such as al-Fiqh, Usool al-Fiqh, Hadeeth… – in such books as ar-Risaalah and al-Umm [Imaam ash-Shaafi'ee (d.204AH)], the Introduction to Saheeh Muslim [Imaam Muslim ibn al-Hajjaaj (d.261AH)], and al-Jaami’ [Imaam at-Tirmidhee (279AH)]
The Third Stage (Independent/Specialized Works)
As time went on and the various sciences developed – in the 4th Century of the Hijrah - the scholars began to author books for each science independently. One of the first to author a comprehensive book on the subject of al-Mustalah was Abu Muhammad al-Hasan ibn Abdur-Rahmaan ar-Raama-hur-muzee (d.360AH), with his book al-Muhaddith al-Faasil baina ar-Raawee wa-l-Waa’ee.
Many important books were written during this stage, including the books of al-Haakim an-Naisaabooree (d.405H), al-Khateeb al-Baghdaadee (d.463H), al-Qaadee ‘Iyaadh (d.544H), etc. Then, in the 7th Century of the Hijrah, a book was written which came to be the standard reference for thousands of scholars and students of Hadeeth until today: Uloom al-Hadeeth (which is known today as Muqaddimah Ibn Salaah) by Abu ‘Amr ‘Uthmaan ibn Abdur-Rahmaan ash-Shah-razooree [known as Ibn Salaah (d.643H)]
Many notable works were produced later – based upon the Muqaddimah of Ibn Salaah
Including: Taqreeb an-Nawaawee [an-Nawawee (d.676H)]; Tadreeb ar-Raawee [as-Suyootee (d.911H)]; Ikhtisaar Uloom al-Hadeeth [Ibn Katheer (d.774)]; at-Taqyeed wa-l-Eedaah [al-'Iraaqee (d.806H)]; an-Nukat ala Kitaab Ibn Salaah [Ibn Hajar al-Asqalaanee (d.852H)];
Mustalah al-Hadeeth
The various books of al-Mustalah primarily deal with the classification of Hadeeth based upon various considerations, including:
Reference to a Particular Authority: [Marfoo' - Mawqoof -Maqtoo']
Reference to the Links in the Isnaad: [Muttasil, Munqati', Mu'allaq...]
Reference to the number of reporters in every stage: [Mutawaatir, Aahaad]
Reference to the manner in which the Hadeeth is reported: ['An, Haddathanaa..]
Reference to the Nature of the Text or Chain: [Ziyaadah ath-Thiqah, Shaadh, Mudraj]
Reference to the Hidden Defects in the Text or Chain: [Mu'allal: Maqloob, Mudtarib]
Reference to the Reliability and Memory of the Reporters: [Saheeh, Hasan, Da'eef...]
Preliminary Definitions:
The knowledge of the principles and rules by which the condition/state of the Isnaad (chain of narrators) and the Matn (Text) may be known, in reference to its acceptance or rejection.
Its Subject Matter
The Sanad (chain of narrators) and the Matn (Text) as regards its acceptance or rejection.
The distinction between the Ahadeeth which are authentic and those which are weak.
(1) Linguistically: Something new
(2) Technically: That which is attributed to the Prophet – from his words, actions or approvals.
(1) Linguistically: News/Information
(2) Technically:
(a) It is the same as al-Hadeeth
(b) Something reported from other than the Prophet
(c) Including that which is reported from the Prophet or others
(1) Linguistically: Remains/Remnants of something
(2) Technically:
(a) It is the same as al-Hadeeth
(b) The sayings and actions reported from the Sahaabah and Taabi’een.
(a) Attributing or ascribing the Hadeeth to the one who said it – by way of a chain of narrators
(b) The actual chain of narrators that extends back to the text; and this meaning is the same as Sanad.
(1) Linguistically: The Support/Prop (upon which something rests)
(2) Technically: The actual chain of narrators that extends back to the text.
(1) Linguistically: Something solid, which is raised up from the earth.
(2) Technically: The actual speech/words that the chain of narrators ends with.
(1) Linguistically: That which has been attributed to someone.
(2) Technically:
(a) Every book whose narrations are separately arranged according to the Sahaabee who reported it.
(b) That hadeeth which is traced back to the Prophet (marfoo’) with an unbroken chain (muttasil).
(c) It may also refer to the Sanad (chain).
Al-Musnid
The one who narrates the hadeeth with its chain of narrators.
Al-Muhaddith
One who is engaged with the science of hadeeth – Riwaayatan (classification of the hadeeth and the narrators) and Diraayatan (the texts of the hadeeth and its explanations) – having knowledge of a great many texts of hadeeth and narrators.
Al-Haafidh
(a) The same as al-Muhaddith
(b) One who is of a higher standard – such that what he knows at every level of narrators is more than what he does not know.
Al-Haakim
He who has knowledge comprehending almost all of the ahaadeeth, whereas only a few might escape him.
Rijaal al-Hadeeth
‘Ilm ar-Rijaal deals with examination, inspection and scrutinizing the Biographies of the reporters/narrators of Hadeeth for authenticating/favorable remarks (Ta’deel), or disparaging/unfavorable remarks (Jarh) about the character (‘Adaalah) of the narrators and their accuracy (Dabt) in reporting – in order to determine the reliability and acceptability of what they have reported from the Prophet.
Examples of such remarks, in descending order of authentication, are:
Imaam (leader), Haafiz (preserver) (Saheeh – Authentic)
Thabt – Thiqah (reliable, trustworthy) (Saheeh – Authentic)
Yukh-tee (makes mistakes) (Da’eef or Hasan Li-Ghairi-hi -…)
Da’eef (weak) (Da’eef – Weak)
Matrook (abandoned by the scholars of Hadeeth) (Da’eef Jiddan – Very Weak)
Khadh-dhaab (liar, used to fabricate ahaadeeth) (Mawdoo’ – Fabricated)
Note: In the case of conflicting remarks – from the same scholar or from two or more different scholars – all remarks have to be reviewed carefully with consideration of: the reason given for the unfavorable remark; the seriousness of the particular criticism; the authenticity of the chain by which the critical remarks are transmitted; the eras of the critics whose remarks conflict; differences in the usage of the various technical terms by different scholars; the strictness or leniency of the scholar or scholars whose comments are under consideration…etc.
The scholars have been classified into three general categories here: Muta’annit, Muta-thabbit (extremely critical, strict) Mu’tadil, Munsif (balanced, fair) Mutasaahil (lenient, easy going).
Outline of the general catagories of Hadeeth
-Relating to the number of narrators/reporters at each level of the chain
-Relating to the Acceptance or Rejection of a particular hadeeth
—A Break in the chain of narrators: al-Mu’allaq (hanging, suspended), al-Mursal (hurried), al-Munqati’ (broken, cut off), al-Mu’dal (weakened)
Critical remarks concerning the narrators [Dabt (accuracy) or ‘Adaalah(character)]: al-Mawdoo’ (fabricated, forged), al-Matrook (abandoned), …
Al-Jahaalah bi-l-Raawee (A narrator whose credibility is not confirmed)
–Relating to the Source or Authority from whom the Hadeeth is related
al-Hadeeth al-Qudsee (reported from Allah), al-Marfoo’ (elevated, raised up), al-Mawqoof (stopped, suspended), al-Maq-too’ (severed, cut off)
-Other Categories of Hadeeth which may be Acceptable or Rejected
al-Musnad (supported); al-Muttasil (continuous)
Marfoo’
Linguistically: Raised up, Elevated
Technically: That which has been ascribed or attributed to the Prophet
Mawqoof
Linguistically: Stopped, suspended
Technically: That which has been ascribed or attributed to the Sahaabah; it may also be used to refer to those after the Sahaabah, if restricted by such saying as: Mawqoof az-Zuhree (a saying of Ibn Shihaab az-Zuhree).
Some types of narrations appear to be mawqoof, while, in fact, they take the ruling of marfoo’ [raised up to the Prophet].
Maqtoo’
Linguistically: Severed, cut off
Technically: That which has been ascribed or attributed to the Taabi’een or those who came after them.
Linguistically: That which has been attributed to someone.
Technically:
(a) That hadeeth which is traced back to the Prophet (marfoo’) with an unbroken chain (muttasil).
(b) Every book whose narrations are separately arranged according to the Sahaabee who reported it.
It’s Ruling (Hukm): It could be Saheeh, and it could be Da’eef.
Technically: The (hadeeth) whose Isnaad is not connected (non-continuous), without consideration of how or where the break(s) occurs. This definition includes all types of broken chains. However, many of the scholars use it to refer specifically to broken chains other than: Mursal (a break at the end), Mu’allaq (a break at the beginning) or Mu’dal (two consecutive missing links) [full definitions follow].
It’s Ruling (Hukm): It is Da’eef (weak).
Linguistically: Set free, hurried
Technically: The (hadeeth) whose narrator(s) is missing – at the end of the Isnaad, after the Taabi’ee; for example, a Taabi’ee says: ‘Qaala Rasoolu-llah…’
It’s Ruling (Hukm): There are three (3) opinions:
(a) Da’eef Mardood (weak, rejected). This is the opinion of the majority of scholars of Hadeeth, as well as many of the scholars of Fiqh (Jurisprudence) and Usool (Fundamentals of Jurisprudence) - due to ignorance of the status of the missing link who could very well be other than a Sahaabee (companion).
(b) Saheeh Hujjah (authentic, proof), with the condition that the narrator who reports from the Prophet (at the point of the missing link) is Thiqah (reliable), and that he is known not to leave out the person he reports from except that the missing person is Thiqah (reliable) also. This is the opinion of Abu Haneefah, Maalik, and the more well known opinion of Ahmad. They say that it is not possible that a reliable Taabi’ee would attribute something to the Prophet unless he heard it from a reliable source.
(c) Maqbool (acceptable), if supported by other factors [The opinion of ash-Shaafi’ee ..]
It is the ahaadeeth reported from the Companions, which they have not heard directly from the Prophet nor witnessed – due to their young age, late acceptance of Islam, or being absent from the Prophet.
It’s Ruling (Hukm): Saheeh Hujjah (authentic, proof), according to the majority of scholars – since a Sahaabee rarely narrates from other than another Sahaabee, and if they narrated from a Taabi’ee they would say so clearly; otherwise, the failure to mention the name of the Sahaabee whom he heard from is not detrimental since all of the Sahaabah are reliable trustworthy reporters.
Mu’allaq
Linguistically: Hanging, suspended
Technically: The (hadeeth) which has one or more consecutive narrators deleted from the beginning of it’s Isnaad (chain) [from the point of the collector, like al-Bukhaaree, etc.].
It’s Ruling (Hukm): Mardood (rejected), since it is missing one of the conditions of Qubool (acceptance), i.e. a connected chain of narrators (ittisaal as-sanad), due to the deletion of one or more narrators, whose condition (or reliability) is unknown.
Linguistically: Perplexing, weakened, disabled
Technically: The (hadeeth) which has two or more consecutive narrators deleted from it Isnaad (chain of narrators) – at any point of the chain, except the beginning (Mu’allaq) or the end (Mursal).
It’s Ruling (Hukm): Da’eef (weak). It is weaker than the Mursal and Munqati’- due to the increase in the number of missing narrators from the Isnaad.
Linguistically: That which is consecutive, or comes in succession.
Technically: That which is reported by such a large number of people that it would be impossible – under normal conditions – to conspire to forge or fabricate it.
Its Conditions (Shuroot):
(a) That it be reported by a very large number of people (which is not agreed upon)
(b) That its large number of reporters is found in every level of the chain
(c) That under normal circumstances, it would be impossible to conspire to forge the report
(d) That its basis be derived from something known by the senses: sight, hearing, touching…
It’s Ruling (Hukm): al-Ilm ad-Darooree (Yaqeenee) Certain knowledge is derived from it, which a person is obligated to accept just as if he/she had actually witnessed it. There is no need to seek out the status of the chain of reporters.
Its Divisions (Aqsaam):
(a) al-Mutawaatir al-Lafzee (in the actual wording); the one whose wording and meaning are Mutawaatir,
(b) Al-Mutawaatir al-Ma’nawee (in the meaning only); like the hadeeth of raising the hands in supplication, punishment in the grave, the fountain of the Prophet on the Day of Resurrection, building a masjid for the sake of Allah…
Khabar al-Aahaad
Linguistically: It is the plural of one (ahad)
Technically: That which does not fulfill all the conditions of the Mutawaatir.
Its Ruling (Hukm) al-Ilm an-Nadharee Knowledge which requires investigation [to confirm its authenticity or its indications].
Al-Mash-hoor
Linguistically: Well-known, famous
Technically: That which is reported by three or more people at every level in the chain, while not fulfilling the conditions for Mutawaatir.
Its Ruling (Hukm): Neither of the two types of Mash-hoor is necessarily described as Saheeh (authentic) or Da’eef (weak); it may be Saheeh, Hasan, Da’eef or even Mawdoo’
al-Azeez
Linguistically: Rare or Strong
Technically: That which is reported by no less than two narrators at every level of the chain [even if it exceeds two at some of the levels in the chain of narrators]. An example of a Hadeeth Azeez: None of you is a believer (perfectly) until I am more beloved to him than his father, his child and all of mankind. [Bukhaaree, Muslim].
Its Ruling (Hukm): It is not necessarily described as Saheeh (authentic) or Da’eef (weak); it may be Saheeh, Hasan, Da’eef or even Mawdoo’
Ghareeb
Linguistically: Single, Alone; or far from one’s relatives
Technically: That which has been reported by a single narrator at one or more levels of the chain of narrators. Another Name for the Ghareeb Hadeeth is al-Fard
Its Ruling (Hukm): It could be Saheeh or Da’eef, though more often than not, it is weak.
Linguistically: It is derived from at-Tadlees, i.e.: hiding the defect of a product from the
purchaser.
Technically: Hiding the defect in the chain of narrators to improve its appearance.
(a) Tadlees al-Isnaad: It has a number of definitions from the earlier scholars, including:
–The narrator reports from his teacher [whom he has heard some hadeeth from]
other hadeeth which he has not heard directly from his teacher;
but he has actually heard it through a third party –
and he uses an expression (such as Qaala: he said or ‘An: from)
which gives the impression – without actually saying it –
that he has heard it directly from his teacher.
–The narrator reports from a contemporary scholar [whom he may or may not have met]
Hadeeth which he did not hear from him,
Using an expression (such as Qaala: he said or ‘An: from so-and- so)
Giving the impression – without actually saying it –
That he has actually heard it directly from that contemporary scholar.
[Some scholars view this second definition as al-Mursal al-Khafee]
Tadlees at-Tasweeyah: It is a sub-type, of Tadlees al-Isnaad.
It is when a narrator reports a hadeeth from a weak reporter – who is the link in the chain between two reliable reporters, and both of the reliable reporters have met each other [leaving open the possibility of one of them narrating from the other]. Here, the first narrator deletes the weak reporter – who is in between the two reliable ones – and reports the hadeeth as though one of the reliable reporters heard it directly from other, which gives the appearance that the chain of narrators is Saheeh. While in fact, the reliable reporter heard it from a weak reporter, who in turn heard it from a reliable reporter. Therefore, the chain would be considered Da’eef.
(b) Tadlees ash-Shuyookh
This is when a narrator reports a hadeeth which he has actually heard from his teacher, then mentions his teacher with a name, Kunyah, title, description which he is not well known by, in order to hide his true identity.
The Ruling (Hukm) Concerning the Reports from those who practiced at-Tadlees:
First Opinion: All of their narrations are rejected, even if they make it clear that they heard that particular hadeeth from the teacher whom they are reporting from.
Second Opinion: There should be a distinction made between the reports or narrations that the Mudallis makes clear that he has heard it from his teacher [to be accepted]; and those for which he uses expressions that do not make it clear [to be rejected]. This is the correct opinion.
Classification of Hadeeth According to the Nature of the Text and Isnaad
Linguistically: it means infiraad: the odd one in the group
Technically: That which is narrated by a reliable (maq-bool) narrator, in contradiction to what is narrated by those who are more reliable than him.
Its Ruling (Hukm): It is classified as a weak hadeeth – rejected.
Its opposite is Mahfooz (the preserved or correctly memorized narration), that which is narrated by a more reliable narrator in contradiction to a less reliable narrator.
Munkar [see also Ma’roof]
Linguistically: That which is rejected or repudiated, as opposed to that which is accepted.
Technically: It has been defined in a number of ways. The following are two:
(a) The hadeeth whose chain of narrators contains a narrator who makes serious mistakes (Fah-sha al-Ghalat), innumerable instances of unmindfulness (Kath-ratu al-Ghaf-lah), or openly displays evil or immoral behavior (Zuhoor al-Fisq).
(b) The hadeeth which is reported by a weak (da’eef) narrator – in contradiction to that which is reported by a reliable narrator (thiqah).
Its Ruling (Hukm): It is classified as a very weak hadeeth (da’eef jiddan) – rejected.
Its opposite is Ma’roof (the approved or accepted narration), that which is narrated by a reliable (thiqah) narrator in contradiction to what is narrated by a weak (da’eef) narrator.
Mudraj
Linguistically: that which has been entered into something else and joined to it.
Technically: That isnaad (chain of narrators) whose order has been changed; or the matn (text) which has had something added to it – which is not part of it – without any indication of separation.
Its Ruling (Hukm): It is forbidden to do it (Idraaj), except in the case of explaining a word as az-Zuhri used to do.
Linguistically: it is derived from id-tiraab: disturbance (of a system), disorder, confusion; shaking.
Technically: That which has been reported in (a) contradictory narrations [which do not allow for reconciliation], while each narration is (b) of equal strength [such that no one of them can be given preference over the other(s)]. Both of these factors must be present for a hadeeth to be considered Mud-tarib.
Maq-loob
Linguistically: reversed, turned upside down
Technically: Exchanging an expression for another in the isnaad or matn, by advancing or putting back.
Linguistically: The opposite of sick/defective: Healthy, Sound.
Technically: That which has been reported with (1) a connected chain of narrators (Ittisaal as-sanad); through narrators – from the beginning of the chain until the end – who are known to be (2) trustworthy/of good character (‘Adl) and (3) accurate/precise memory (Daabit); being free of (4) contradicting those who are more reliable (Shaadhdh); and free of any (5) hidden defect (‘Illah Qaadihah) which affects the authenticity of the hadeeth – though it appears to be free of any defect.
Its Ruling: It is Obligatory to act upon it according to the consensus of the scholars …
Linguistically: Good, handsome, beautiful.
Technically: That which fulfills the five (5) conditions of a Saheeh Hadeeth, i.e.:(1) Ittisaal as-sanad; (2) ‘Adl and (3) Daabit; not being (4) Shaadhdh; nor having any (5) ‘Illah Qaadihah - except that the accuracy/precision of one or more of its narrators is of a lesser standard than the narrators of a Saheeh Hadeeth.
Its Ruling: It is the same as for the Saheeh, except that it is less than the Saheeh in strength.
The Sub-divisions of Saheeh and Hasan As-Saheeh li-Ghairi-hi (Raised up to Saheeh, due to support from other narrations) This is a hadeeth which is Hasan on its own merit, and then is reported by another chain of narrators similar to it in strength – or stronger – which supports it and raises it to the level of Saheeh.
Its Ruling It may be used as a proof in religious matters.
Al-Hasan li-Ghairi-hi (Raised up to Hasan, due to support from other narrations)
This is a hadeeth which is originally Da’eef, but due to other chains of narrators reporting the same matn (text) literally or in meaning – it is strengthened and considered Hasan li-Ghairi-hi.
Its Ruling It may be used as a proof in religious matters.
Linguistically: Opposite of the strong: Weak
Technically: That which does not fulfill the conditions of the Saheeh nor the Hasan hadeeth – due to the absence of one or more of its conditions. And just as there are levels of the Saheeh, there are levels of the weak – the weaker the narrators, the weaker it becomes, ranging through: Da’eef (Weak), Da’eef Jiddan (Very Weak), Waahee (Baseless) Munkar (Weak and contradicting something more authentic), and Mawdoo’ (Fabricated), the worst of the rejected reports.
Its Ruling: Some of the great scholars, amongst them Imaams al-Bukhaaree, Muslim, Ibn Ma’een and Ibn Hazm, hold that the weak hadeeth is rejected outright and not to be acted upon as it is not knowledge.
–Others hold that it may be acted upon if conditions are met – and then only with regards to encouragement for doing good or avoiding evil. The conditions, as explained by Ibn Hajr are:
(a) That its weakness is not severe
(b) That it falls under something general already established in the Sharee’ah, and
(c) That it is not considered to be something established or as having come from the Prophet
Linguistically: That which is put down. It is named as such due to its lowly status.
Technically: It is Kadhib (a lie), Mukh-talaq (invented), Mas-noo’ (manufactured) which is then attributed to the Prophet.
Its Ruling: Scholars have agreed that it is not permissible to narrate it except that it is accompanied with clear mention of it being a fabrication. This is due to the hadeeth reported by Muslim in the introduction to his book (Saheeh Muslim): Whoever narrates from me that which he thinks (knows) that it may be a lie, then he is one of the two liars [one has fabricated it, and the other passes it on to others].
How is the Fabricated Hadeeth Known?
(a) Al-Iqraar: Confession
(b) That which is equivalent to a confession:
(c) Qareenah fi ar-Raawee: An indication in the Narrator
(d) Qareenah fi al-Marwee: An indication in the narration.
Reasons For Fabrication and the Types of People Who Did It
(a) Seeking Nearness to Allah (at-Taqarrub ila Allah) [and His Reward].
(b) To Support their Madh-hab (al-Intisaar lil-Madh-hab)(School of Thought).
(c) To Disgrace/Attack Islaam (at-Ta’an fi al-Islaam).
(d) Seeking to Flatter/Earn the Favor of the Rulers (at-Tazalluf ila al-Hukkaam).
(e) Seeking to Earn a Living (at-Takassub wa Talab ar-Rizq) (Livelihood).
(f) Seeking Fame, Notoriety (Qasd ash-Shuh-rah).
Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Whoever swears by anything other than Allaah is guilty of kufr or shirk.” (Abu Dawood, 3251; al-Tirmidhi, 1535)
Narrated by Abu Huraira (R.A): Prophet Muhammad (PBUH) said: "There is a group of Allaah's angels who move about the streets searching for the people who mention Allaah (swt). When they find a group doing that, they call each other, "Here is what you are looking for." Then they cover that group with their wings right up to the sky. When these angels return to the heavens, their Lord asks them, although He knows the answer, "What were My Servants saying?" They say, "They were describing Your holiness and greatness, and were busy praising and glorifying You." Allaah (swt) then asks, "Have they seen Me?" The angels reply, "By Allaah! They have not seen You." Allaah (swt) says, "What would they have done if they could see me?" The angels reply, "They would then be even more busy in their worship, glorification, and praise." Then Allaah (swt) asks, "What did they want from Me?" The angels reply, "They asked You for Jannah (Heaven)." Allaah (swt) says, "Have they seen it?" They answer, "No, by You! They have not seen it." Allah (swt) says, "What would they have done if they had seen it?" The angels answer, "Had they seen it, they would desire it more eagerly, and would work harder to deserve it." Then Allaah (swt) asks, "From what thing did they want Me to protect them?" The angels answer, "They wanted to be protected from Hell." Allaah (swt) says, "Have they seen it?" They answer, "No, by You! They have not seen it." Allaah (swt) says, "What would they have done if they had seen it?" The angels answer, "Had they seen it, they would have feared it and run from it even more." Then Allaah (swt) says, "Be My witnesses: I have forgiven them!" One of the angels then says, "But among them was a person who is not one of them. He had simply come for something he needed." Allaah (swt) says, "I have forgiven him too, just because he happened to sit with them. Anyone who sits with those people will not be a loser." (Sahih Bukhari Volume 8: 417)
Dr. Zakir Naik
Vs
Dr. William Cambell
Islam and Christianity in the Light of Science
Major Scientific Errors in the Bible
One day Allah’s Messenger (pbuh), noticed a Bedouin leaving his camel without tying it. He asked the Bedouin, “Why don’t you tie down your camel?” The Bedouin answered, “I placed my trust in Allah.” At that, the Prophet (pbuh), said, “Tie your camel and place your trust in Allah” - [Tirmidhi]
[Lessons from this hadith]
Placing trust in Allah means doing everything that is necessary for success!
One of the valuable lessons that we learn from this hadith is to avoid being quarrelsome even in situations where we may think we are on the right. Again, while we should point out the truth, we should not become quarrelsome and should avoid all attitudes and attributes of being one of such people.
We especially tend to get into such situations with people to whom we are closer because there are fewer barriers between us and them but then that exposure also risks deterioration of relationships by getting into quarrelsome situations frequently.
We should remind ourselves that no one likes quarrelsome people. Let’s therefore heed to the prophet’s call and restrain ourselves instead…
Both Allah and the prophet warned us about having pride and arrogance. Another problem may be when our attitude and behavior may portray pride and arrogance unbeknownst to us. Allah’s Messenger (S) said, “Whosoever has pride in his heart equal to the weight of an atom (or a small ant) shall not enter Paradise.”
(Sahih Muslim, Vol.1, # 164).
A very important matter for those of us who may mistakenly think that they have grown up enough to be disrespectful to their parents.
Narrated Anas bin Mâlik (R.A) that the Prophet Muhammad (PBUH)said, “The biggest of Al-Kabâ’ir (the great sins) are:
(1) To join others as partners in worship with Allâh,
(2) to murder a human being,
(3) to be undutiful to one’s parents
(4) and to make a false statement,” or said, “to give a false witness.”
(Sahih Al-Bukhâri, Vol.9, Hadîth No.10)
Aishah (May Allah be pleased with her) reported: When the Prophet (peace be upon him) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: “Allahumma Rabban-nasi, adhhibil-ba’sa, washfi, Antash-Shafi, la shifa’a illa shifa’uka, shifaan la yughadiru saqaman [O Allah! the Rubb of mankind! ...Remove this disease and cure (him or her)!
You are the Great Curer. There is no cure but through You, which leaves behind no disease].”
[Al-Bukhari and Muslim].
Introduction The following is a collection of 40 Hadith Qudsi.
what is Hadith Qudsi and how do they differ from other Hadith?
The following discussion is given in the introduction to the book titled “Forty Hadith Qudsi” published
Hadith Qudsi is the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah.
Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty.
Among the many definitions given by the early scholars to Sacred Hadith is that of as-Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon At-Tarifat where he says:
“A Sacred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (PBUH).
It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words. Thus Qur’an is superior to it because, besides being revealed, it is His wording.”
Hadith Collections
Hadith Qudsi 1:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over my wrath.
It was related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah.)
Hadith Qudsi 2:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah Almighty has said:
The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so.
As for his denying Me, it is his saying: He will not remake me as He made me at first (1) – and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: 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 Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him), who said:
The Messenger of Allah (may the blessings and peace of Allah be upon him) led the Morning Prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them: Do you know what your Lord has said? They said: Allah and his Messenger know best.
He said: This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: We have been given rain by virtue of Allah and His mercy, that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.
(2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things.
It is related by al-Bukhari (also by Malik and an-Nasa’i.)
Hadith Qudsi 4:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said:
Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day (1.)
(1) As the Almighty is the Ordainer of all things, to inveigh against misfortunes that are part of Time is tantamount to inveighing against Him.
It was 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 (PBUH) said: Allah (glorified and exalted be He) said:
I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.
It was related by Muslim (also by Ibn Majah.)
Hadith Qudsi 6:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say:
The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr.
He will be brought and Allah will make known to him His favours and he will recognize them.
[The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr.
He will say: You have lied – you did but fight that it might be said [of you]: He is courageous. And so it was said.
Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.
[Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to His favours and he will recognize them.
[The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake.
He will say: You have lied – you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter.
And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth.
He will be brought and Allah will make known to his His favours and he will recognize them.
[The Almighty] will say: And what did you do about them?
He will say: I left no path [untrodden] in which you like money to be spent without spending in it for your sake.
He will say: You have lied – you did but do so that it might be said [of you]: He is open-handed. And so it was said.
Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.
It was related by Muslim (also by at-Tirmidhi and an-Nasa’i.)
Hadith Qudsi 7:
On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (PBUH) say:
Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: 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 8:
On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:
A prayer performed by someone who has not recited the Essence of the Quran (1) during it is deficient (and he repeated the word three times), incomplete.
Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2) He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say: Allah (mighty and sublime be He), had said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for.
When the servant says: Al-hamdu lillahi rabbi l- alamin (3), Allah (mighty and sublime be He) says: My servant has praised Me. And when he says: Ar-rahmani r-rahim (4), Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says: Maliki yawmi d-din (5), Allah says: My servant has glorified Me – and on one occasion He said: My servant has submitted to My power.
And when he says: Iyyaka na budu wa iyyaka nasta in (6), He says: This is between Me and My servant, and My servant shall have what he has asked for. And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for My servant, and My servant shall have what he has asked for.
(1) Surat al-Fatihah, the first surah (chapter) of the Qur’an.
(2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.
(3) “Praise be to Allah, Lord of the Worlds.”
(4) ”The Merciful, the Compassionate”.
(5) “Master of the Day of Judgement”.
(6) “It is You we worship and it is You we ask for help”.
(7) “Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray”.
It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa’i and Ibn Majah.)
Hadith Qudsi 9:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:
The fist of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers.
If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion.
It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa’i, Ibn Majah and Ahmad.)
Hadith Qudsi 10:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:
Fasting is Mine and it I who give reward for it. [A man] gives up his sexual passion, his food and his drink for my sake. Fasting is like a shield, and he who fasts has two joys: a joy whin he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah’s estimation than the smell of musk.
It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa’i and Ibn Majah).
Hadith Qudsi 11:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) said:
Spend (on charity), O son of Adam, and I shall spen d on you.
It was 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.
It was 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 Judgment) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screed between Him and him, nor an interpreter to translate for him.
Then He will say to him: Did I not bring you wealth?
And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date – and if he finds it not, then with a kind word.
(1) i.e. At the time of the Hour. It was related by al-Bukhari.
Hadith Qudsi 14:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:
Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah’s name is being invoked: they sit with them and fold their wings round each other, filling 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 (Subhan Allah), exalting you (Allah u akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You.
He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You.
He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness.
He (the Prophet p.b.u.h) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.
He (the Prophet p.b.u.h) said: They say: O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.
It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa’i).
Hadith Qudsi 15:
On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (PBUH) said: Allah the Almighty said:
I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.
(1) Another possible rendering of the Arabic is: “I am as My servant expects Me to be”. The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty.
It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah.)
Hadith Qudsi 16:
On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (PBUH), among the sayings he related from his Lord (glorified and exalted be He) is that He said:
Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed.
It was related by al-Bukhari and Muslim.
Hadith Qudsi 17:
On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) is that among the sayings he relates from his Lord (may He be glorified) is that He said:
O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.
O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you.
O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you.
O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.
O My servants, you will not attain harming Me so as to harm Me, and will not attain benefiting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything.
O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything.
O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it.
O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.
It was related by Muslim (also by at-Tirmidhi and Ibn Majah.)
Hadith Qudsi 18:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) will say on the Day of Resurrection:
O son of Adam, I fell ill and you visited Me not.
He will say: O Lord, and how should I visit You when You are the Lord of the worlds?
He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him?
O son of Adam, I asked you for food and you fed Me not.
He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not?
Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me?
O son of Adam, I asked you to give Me to drink and you gave Me not to drink.
He will say:O Lord, how should I give You to drink when You are the Lord of the worlds?
He will say: My servant So-and-so asked you to give him to drink and you gave him not to drink.
Had you given him to drink you would have surely found that with Me.
It was 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 (PBUH) said: Allah (mighty and sublime be He) said:
Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.
It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.
Hadith Qudsi 20:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] itwill 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 21:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said that Allah the Almighty said:
There are three (1) whose adversary I shall be on the Day of Resurrection: a man who has given his word by Me and has broken it; a man who has sold a free man (2) and has consumed the price; and a man who has hired a workman, has exacted his due in full from him and has not given him his wage.
(1) i.e. Types of men.
(2) i.e. A man who has made a slave of another and has sold him.
It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).
Hadith Qudsi 22:
On the authority of Abu Sa’id (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He says: [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 23:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah will say on the Day of Resurrection:
Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.
It was related by al-Bukhari (also by Malik.)
Hadith Qudsi 24:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
If Allah has loved a servant [of His] He calls Gabriel (on whom be peace) and says: I love So-and-so, therefore love him. He (the Prophet pbuh) said: So Gabriel loves him.
Then he (Gabriel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet pbuh) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him.
So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet pbuh) said: So they abhor him, and abhorrence is established for him on earth.
It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi.)
Hadith Qudsi 25:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him.
When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.
It was related by al-Bukhari
Hadith Qudsi 26:
On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:
Truly of those devoted to Me the one I most favour is a believer who is of meagre means and much given to prayer, who has been particular in the worship of his Lord and has obeyed Him inwardly (1), who was obscure among people and not pointed our, and whose sustenance was just sufficient to provide for him yet he bore this patiently. Then the Prophet (pbuh) rapped his hand and said: Death will have come early to him, his mourners will have been few, his estate scant.
(1) i.e. He has not been ostentatious in his obedience.
It was related by at-Tirmidhi (also by Ahmad bin 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 Muhammad (pbuh) said: Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, and then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: Do you wish for anything? They said: What shall we wish for when we roam freely in Paradise where we please? And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again. And when He saw that they were not in need of anything they were let be.
(1) i.e. At those who had been killed in the cause of Allah.
It was related by Muslim (also by at-Tirmidhi, an-Nasa’i and Ibn Majah).
Hadith Qudsi 28:
On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died.
Allah the Almighty said: My servant has himself forestalled Me; I have forbidden him Paradise.
It was related by al-Bukhari.
Hadith Qudsi 29:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) says:
My faithful servant’s reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise.
It was related by al-Bukhari.
Hadith Qudsi 30:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:
If My servant likes to meet Me, I like to meet him; and if he dislikes meeting Me, I dislike meeting him. Prophetic explanation of this Sacred Hadith: He who likes to meet Allah, Allah likes to meet him; and he who dislikes meeting Allah, Allah dislikes meeting him.
Aishah (may Allah be pleased with her) said: O Prophet of Allah, is it because of the dislike of death, for all of us dislike death? The Prophet (pbuh) said: It is not so, but rather it is that when the believer is given news of Allah’s mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah’s punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him.
It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim.
Hadith Qudsi 31:
On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) related:
A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it].)
(1) A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a goldly man whose previous good deeds were brought to naught through presuming to declare that Allah would not forgive someone’s bad deeds.
It was 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 (PBUH) said:
A man sinned greatly against himself, and when death came to him he charged his sons, saying:
When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him.
It was related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).
Hadith Qudsi 33:
On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH), from among the things he reports from his Lord (mighty and sublime be He), is that he said:
A servant [of Allah's] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.
It was related by Muslim (also by al-Bukhari.)
Hadith Qudsi 34:
On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say: Allah the Almighty said:
O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind.
O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you.
O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it.
It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.
Hadith Qudsi 35:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
Our Lord (glorified and exalted be He) descends each night to the earth’s sky when there remains the final third of the night, and He says:
Who is saying a prayer to Me that I may answer it?
Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?
It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud.)
In a version by Muslim the Hadith ends with the words:
And thus He continues till [the light of] dawn shines.
On the authority of Anas (may Allah be pleased with him) from the Prophet (PBUH), who said:
The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand He made His angels bow down to you and He taught you the names of everything, so intercede for us with you Lord so that He may give us relief form this place where we are.
And he will say: I am not in a position [to do that] – and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth.
So they will come to him and he will say: I am not in a position [to do that] – and he will mention his having requested something of his Lord about which he had no [proper] knowledge ( Holy 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 willcome 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 remain in Hell-fire only those whom the Quran has confined and who must be there for eternity.
There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom.
It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah.)
Hadith Qudsi 37:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said:
I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Holly Quran Chapter 32 Verse 17.)
(1) The words “Thus recite if you wish” are those of Abu Harayrah.
It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.
Hadith Qudsi 38:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: Look at it and at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to Him and said: By your glory, no one hears of it without entering it. So He ordered that it be encompassed by forms of hardship, and He said: Return to it and look at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: By Your glory, I fear that no one will enter it. He said: Go to Hell-fire and look at it and what I have prepared therein for its inhabitants, and he fount that it was in layers, one above the other. Then he returned to Him and said: By Your glory, no one who hears of it will enter it. So He ordered that it be encompassed by lusts. Then He said: Return to it. And he returned to it and said: By Your glory, I am frightened that no one will escape from entering it.
(1) The Arabic word used here is “makarih”, the literal meaning of which is “things that are disliked”. In this context it refers to forms of religious discipline that man usually finds onerous.
It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa’i.)
Hadith Qudsi 39:
On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
Paradise and Hell-fire disputed together, and
Hell-fire said: In me are the mighty and the haughty.
Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill.
It was related by Muslim (also by al-Bukhari and at-Tirmidhi.)
Allah will say to the inhabitant of Paradise: O inhabitants of Paradise!
They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you contented? And they will say: And how should we not be contented,
O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would not like Me to give you something better than that? And they will say:
O Lord and what thing is better than that? And He will say: I shall cause My favour to descend upon you and thereafter shall never be displeased with you.
It was related by al-Bukhari (also by Muslim and at-Tirmidhi.)
by: Revival of Islamic Heritage Society, Islamic Translation Center, and P.O.Box 38130, Aldahieh, Kuwait.
He is asking about dying in the month of Ramadaan
~
Is it true that all those who die in Ramadan, go to Janat without being questioned for their deeds?.
~~~
Answer
Praise be to Allaah. Allaah has blessed some of the elite among His slaves with the promise that they will enter Paradise without being brought to account and without being punished.
It was narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The nations were shown to me and I saw a Prophet with a small band of followers, and a Prophet with one or two men with him, and a Prophet who had no one with him. Then I was shown a huge multitude and I thought they were my ummah, but it was said to me: This is Moosa (peace be upon him) and his people. But look at the horizon. So I looked and saw a huge multitude, and it was said to me: Look at the other horizon, and there was (another) huge multitude. And it was said to me: This is your ummah and with them are seventy thousand who will enter Paradise without being brought to account or punished.” Then he got up and went into his house, and the people disputed about those who enter Paradise without being brought to account or being punished. Some of them said: Perhaps they are the ones who accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him). Some of them said: Perhaps they are the ones who were born in Islam and did not associate anything with Allaah. And they mentioned other things. The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to them and said: “What are you disputing about?” They told him, and he said: “They are the ones who did not seek ruqyah or believe in bird omens, and they put their trust in their Lord.” ‘Ukaashah ibn Mihsan stood up and said: Pray to Allaah to make me one of them. He said: “You will be one of them.” Another man stood up and said: Pray to Allaah to make me one of them. He said: “ ‘Ukaashah has beaten you to it.”
Al-Bukhaari, 5705; Muslim, 220
He did not say that among these seventy thousand would be those who died during the month of Ramadaan.
Rather those who are mentioned are the elite of the believers who achieved true belief in the oneness of the Lord of the Worlds (Tawheed). It says in Fath al-Majeed: The phrase “and put their trust in their Lord” points to the basic principles from which these actions and attributes stemmed, which is putting one’s trust in Allaah (tawakkul) and sincerely turning to Him and depending on Him. This is the ultimate Tawheed which raises a person to a high status of love, hope, fear and being content with Allaah as one’s Lord and God, and being content with His decree. (p. 74)
Concerning the virtue of one who dies whilst fasting, it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah (there is no god but Allaah), seeking the Face of Allaah and that was his final action, will enter Paradise. Whoever fasts one day seeking the Face of Allaah and that was his final action, will enter Paradise. Whoever gives charity seeking the Face of Allaah and that was his final action will enter Paradise.” Narrated by Imam Ahmad, 22813, from the hadeeth of Hudhayfah (may Allaah be pleased with him). Al-Albaani said in Ahkaam al-Janaa’iz: its isnaad is saheeh.
It should be noted that the previous hadeeth points to the high status of those seventy thousand (may Allaah make us among them) with regard to doing righteous deeds, which is what brought them to that status before Allaah. Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him) said, after quoting this hadeeth in Kitaab al-Tawheed: “This is indicative of the depth of the knowledge of the salaf, because they knew that they could not attain that status except by doing righteous deeds.”
It should be obvious to the questioner that if there were anything special about dying in Ramadaan, this would apply only to the believers and not all those who die in Ramadaan.
Similarly, with regard to the hadeeth quoted above concerning the virtue of one who dies whilst fasting, which says that he will enter Paradise, this promise is for one who does righteous deeds and that was his final deed, not simply for dying in Ramadaan.
Moreover, it does not mention that specific virtue of entering Paradise without being brought to account. And Allaah is the Source of strength.
Islam Q&A
Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “By the One in Whose Hand my soul is! If you do not commit sins, Allah would replace you with a people who would commit sins and seek forgiveness from Allah; and Allah will certainly forgive them.” [Muslim].
Commentary: This Hadith does not mean that Allah likes disobedience. But by this way of description, the aim is to emphasize the importance of seeking forgiveness from Allah. We know that every man commits sins. But Allah likes those people who, after committing a sin, do not stick to it, but right away seek forgiveness for their sins from Allah. They weep and express sorrow before Allah. By seeking forgiveness, a relationship with Allah is established between man and his Creator. So seeking forgiveness is a very good act.
Source:Riyad-Us-Saliheen
Jul 26
This gallery contains 1 photo.
Narrated Anas bin Malik: Allah’s Apostle said, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.” Bukhari (Book #39, Hadith #513)
Sahih Muslim (Book #001, Hadith #0235)
Commentary: What the Prophet (PBUH) relates to Allah is called Hadith Qudsi (Sacred Tradition). Such Hadith is revealed to the Prophet (PBUH) by means of Ilham (inspiration). This Hadith mentions the magnitude of Divine blessings which He bestows upon His faithful slaves on the Day of Resurrection.
`Ibadah (act of worship) is an Arabic word derived from `abd (a slave) and it means submission. It portrays that God is your Master and you are His slave and whatever a slave does in obedience to and for the pleasure of his Master is `ibadah. The Islamic concept of `ibadah is very wide. If you free your speech from filth, falsehood, malice, and abuse and speak the truth and talk goodly things and do all these only because God has so ordained to do, they constitute `ibadah, however secular they may look in semblance.
If you obey the law of God in letter and spirit in your commercial and economic affairs and abide by it in your dealings with your parents, relatives, friends, and all those who come in contact with you, then all these activities of yours are `ibadah.
If you help the poor and the destitute, give food to the hungry, and serve the ailing and the afflicted persons, and do all this not for any personal gain of yours but only to seek the pleasure of God, they are nothing short of `ibadah. Even your economic activities, the activities you undertake to earn your living and to feed your dependants, are `ibadah if you remain honest and truthful in them and observe the law of God. In short, all your activities and your entire life are `ibadah if they are in accordance with the law of God, and your heart is filled with His fear, and your ultimate objective in undertaking all theses activities is to seek the pleasure of God.
Thus, whenever you do good or avoid evil for fear of God, in whatever sphere of life and field of activity, you are discharging your Islamic obligations. This is the true significance of `ibadah, namely total submission to the pleasure of God; the molding into the patterns of Islam your entire life, leaving out not even the most insignificant part thereof. To help achieve this aim, a set of formal `ibadat (acts of worship) has been constituted, which serves as a course of training. These `ibadat are thus the pillars on which the edifice of Islam rests.
Salah (Prayer) is the most primary and the most important of these obligations. And what is salah? It is the prescribed daily Prayers which consist in repeating and refreshing five times a day the belief in which you repose your faith. You get up early in the morning, cleanse yourself and present yourself before your Lord for Prayer. The various poses that you assume during your Prayers are the very embodiment of the spirit of submission; the various recitals remind you of your commitments to your God. You seek His guidance and ask Him again and again to enable you to avoid His wrath and follow His chosen path. You read out from the Book of the Lord and express witness to the truth of the Prophet (peace be upon him) and also refresh your belief in the Day of Judgment and enliven in your memory the fact that you have to appear before your Lord and give an account of your entire life. This is how your day starts.
Then, after a few hours the muezzincalls you to Prayer, and you again submit to your God and renew your covenant with Him. You dissociate yourself from your worldly engagements for a few moments and seek audience with God. This once again brings to the fore of your mind your real role in life. After this rededication you revert to your occupations and again present yourself to the Lord after a few hours. This again acts as a reminder to you, and you once more refocus your attention on the stipulations of your faith. When the sun sets and the darkness of the night begins to shroud you, you again submit yourself to God in Prayer so that you may not forget your duties and obligations in the midst of the approaching shadows of the night. And then after a few hours you again appear before your Lord, and this is your last Prayer of the day. Thus before going to bed you once again renew your faith and prostrate before your God. And this is how you complete your day. The frequency and timings of the Prayers never let the object and mission of life be lost sight of in the maze of worldly activities.
It is but easy to understand how the daily Prayers strengthen the foundations of your faith, prepare you for the observance of a life of virtue and obedience to God, and refresh that belief from which spring courage, sincerity, purposefulness, purity of heart, advancement of the soul, and enrichment of morals.
Now see how this is achieved: You perform ablution in the way prescribed by the Prophet (peace be upon him). You also say your Prayers according to the instructions of the Prophet. Why do you do so? Simply because you believe in the prophethood of Muhammad (peace be upon him) and deem it your bounden duty to follow him ungrudgingly. Why do not you intentionally mis-recite the Qur’an? Isn’t it so because you regard the Book as the Word of God and deem it a sin to deviate from its letter? In the Prayers you recite many things quietly and if you do not recite them or make any deviation from them, there is no one to check you. But you never do so intentionally. Why? Because you believe that God is Ever Watchful and that He listens to all that you recite and is aware of things open and hidden.
What makes you say your Prayers at places where there is no one to ask you to offer them or even to see you offering them? Isn’t it so because of your belief that God is ever looking at you? What makes you leave your important business and other occupations and rush towards the mosque for Prayers? What makes you terminate your sweet sleep in the early hours of the morning, to go to the mosque in the heat of the noon, and to leave your evening entertainments for the sake of Prayers? Is it anything other than sense of duty—your realization that you must fulfill your responsibility to the Lord, come what may? And why are you afraid of any mistake in Prayer? Because your heart is filled with the fear of God and you know that you have to appear before Him on the Day of Judgment and give an account of your entire life.
Now look! Can there be a better course of moral and spiritual training than Prayer? It is this training which makes a man a perfect Muslim. It reminds him of his covenant with God, refreshes his faith in Him, and keeps the belief in the Day of Judgment alive and ever present before his mind’s eye. It makes him follow the Prophet and trains him in the observance of his duties.
This is indeed a strict training for conforming one’s practice to one’s ideals. Obviously if a man’s consciousness of his duties towards his Creator is so acute that he prizes it above all worldly gains and keeps refreshing it through Prayers, he would certainly not be inviting the displeasure of God hat he all along has striven to avoid. He will abide by the law of God in the entire gamut of life in the same way as he follows it in the five Prayers every day. This man can be relied upon in other fields of activity as well, for if the shadows of sin or deceit approach him, he will try to avoid them for fear of the Lord that would be ever present in his heart. And if even after such a vital training a man misbehaves himself in other fields of life and disobeys the law of God, it can only be because of some intrinsic depravity of his self.
Then again you must say your Prayers in congregation and especially so the Friday Prayer. This creates among the Muslims a bond of love and mutual understanding. This arouses in them the sense of their collective unity and fosters among them national fraternity. All of them say their Prayers in one congregation and this inculcates in them a deep feeling of brotherhood.
Prayers are also a symbol of equality, for the poor and the rich, the low and the high, the rulers and the ruled, the educated and the unlettered, the black and the white all stand in one row and prostrate before their Lord.
Prayers also inculcate in Muslims a strong sense of discipline and obedience to the elected leader. In short, Prayers train them in all those virtues that make possible the development of a rich individual and collective life.
These are a few of the myriad of benefits we can derive from the daily Prayers.
Respecting our differences,
by: Muhammad Alshareef
Imam Malik one day entered the Masjid (The Mosque) after Asr.
Imam Malik dutifully stood up once again and began praying the 2 rakas. The students sat stunned: What was going on? Had Imam Malik’s opinion changed?
After he had completed the salah, the students swarmed around and questioned his actions. Imam Malik said, “My opinion has not changed, nor have I gone back on what I taught you earlier. I merely feared that had I not prayed the 2 rakas as the young boy commanded, Allah may include me in the Ayah…
“And when it is said to them, ‘Bow (in prayer)’, they do not bow.” - Surrah- Al Mursalat [77:48].
Imam Ahmad held the opinion that eating camel meat nullifies ones Wudhu, an opinion that the majority of scholars differed from. Some students asked him, “If you find an Imam eating camel meat in front of you and – without first making Wudu – then leads the Salah, would you pray behind him?” Imam Ahmad replied, “Do you think I would not pray behind the likes of Imam Malik and Sa’eed ibn Al-Musayyab?”
Allah created humans with differences. It is the law of creation. Different tongues, different colors, different cultures…all that on the outside. On the inside, humans were created with many degrees of knowledge, intellect, and comprehension of concepts. This is all a sign of Allah’s all encompassing power to do whatever He wills:
“And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are signs for those who know.” [30:22]
Humans shall differ, that is not the issue. The issue is: How as a Muslim should one confront these differences of opinions and what should be our relationship with someone of a different opinion.
Allah ta’ala commanded us to call and advise people in this Deen of Al-Islam. Many Muslims set off on this mission blindfolded, not realizing that the map was there in the Qur’an also. In fact, in the very same verse where Allah commanded us to call and advise people in this Deen, Allah taught us how to do it. Read the following verse carefully:
“Invite (fi’l Amr – Allah is commanding) to the way of your Lord with wisdom and good instruction and argue with them in a way that is best! “
[Surrah An-Nahl 16:125].
There is no need to philosophize. No need to talk in the flower gardens. It is right there, plain and simple for anyone who would take heed.
There in that Ayah are the three ingredients to apply when we disagree with someone. The same Allah that taught us to debate the truth, taught us how to do it:
What does it mean to have Hikmah when differing with someone? The grandsons of Rasul Allah(saw) once set one of the most beautiful examples of Hikmah in advising others. Al-Hasan and Al-Husayn – in their young age – once saw a senior man performing Wudu incorrectly. Together they arranged a plan to teach the man without insulting him, advising him in a manner befitting of his age.
Together they went to the senior and announced, “My brother and I have differed over who amongst us performs Wudu the best. Would you mind being the judge to determine which one of us indeed performs Wudu more correctly.”
The man watched intently as the two grandsons of Rasul Allah performed Wudu in an explicit manner. After they had completed, he thanked them and said, “By Allah, I did not know how to perform Wudu before this. You have both taught me how to do it correctly.”
We must understand that there are two dimensions to Hikmah. Firstly, there is the Hikmah of knowledge – Hikmah Ilmiyyah. And secondly, there is the Hikmah of Action – Hikmah Amaliyyah.
Some people may have Hikmah of knowledge. But we see that when they try correcting others, advising them, they lack the Hikmah of Action. This causes many a common folk to reject the Hikmah of knowledge.
To illustrate this hikmah of knowledge without Hikmah of action, a brother once completed the Salah in a local Masjid and then proceeded to shake hands with the people on his right and left. The brother to his immediate right slapped his hand and snapped, “That is not part of the Sunnah!” The man replied most correctly, “Oh, is disrespect and insult part of the Sunnah?”
To show Hikmah when we differ requires the following:
One: If we differ, our intentions should be that we are differing in the sincere hope of coming away with the truth.
Our intentions should be sincere to Allah.
We should not differ just to release some hate or envy in our heart. We should not differ to embarrass someone like we may have been embarrassed.
Prophet Mohammd (PBUH) said, “Whoever learns knowledge – knowledge from that which should be sought for the sake of Allah – only to receive a commodity of the material world, he shall not find the fragrance of jannah on the day of resurrection.”
- An authentic hadith narrated by Abu Dawood in Kitab Al-Ilm.
Two: To have Hikmah when differing means we should rarely depart from an atmosphere of kindness and gentleness, we should seldom allow ourselves to become angry and raise our voices.
Fir’own (Pharaoh) was one of the evilest people that lived. Musa was one of the noblest.
Look at how Allah told Musa to advise Fir’own(Pharaoh)…
“Go, both of you, to Fir’own. Indeed, he has transgressed. And speak to him with gentle speech, perhaps he may remember or fear (Allah).”
A man once entered upon the Khalifah and chastised him for some policies he had taken. The Khalifah replied, “By Allah, Fir’own was more eviler than me. And by Allah, Musa was more pious than you.
Yet, Allah commanded him…’And speak to him with gentle speech, perhaps he may remember or fear (Allah).’”
Three: To have Hikmah when dealing with others is to be patient and clarify things before snapping to conclusions.
Imam Ahmad narrates with his chain of narrators leading to Ibn Abbas who said, “A man from Bani Saleem passed by a group of the Prophet’s companions. (At that time of war) The man said ‘as salamu alaykum’ to them. The companions concluded that he only said ‘as salamu alaykum’ to them as a deception to save himself from being caught.
They surrounded him and Malham ibn Juthaamah killed him. From that event Allah revealed the verse...
“O you who have believed, when you go forth (to fight) in the cause of Allah, investigate, and do not say to one who gives you (a greeting of peace), “You are not a believer,” Aspiring for the goods of worldly life; for with Allah are many acquisitions. You (yourselves) were like that before; then Allah conferred His favor (i.e. guidance) upon you, so investigate. Indeed, Allah is ever with what you do, acquainted.”
[- Surah AnNisa, 4:94]. From Tafseer Ibn Katheer.
Fourthly: Never trade in kind words for harshness, especially when dealing with other Muslims.
Look at the power of a sincere and polite word: Mus’ab ibn Umayr was the first of ambassador of Rasul Allah in Madinah. Before Rasul Allah had arrived in Madinah, Mus’ab taught ahl al-Madinah about Islam and they began to enter the Deen.
This enraged Sa’d ibn ‘Ubaadah, one of the chieftains of Madinah. He sheathed his sword and set off for the head of Mus’ab ibn ‘Umayr. When he confronted Mus’ab he threatened, “Stop this nonsense you speak or you shall find yourself dead!”
Mus’ab replied in the way that should be a lesson for us all. This man before him did not stop at rudeness and ignorance, he wanted to slit his throat.
Mus’ab said, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, we shall desist from this talk.” Sa’d sat down.
Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Ubaadah’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?” After Mus’ab had told him he said, “There is a man, if he accepts this Deen, there shall be no home in Madinah that will not become Muslim. Sa’d ibn Mu’aadh.”
When Sa’d ibn Mu’aadh heard what was happening, he was infuriated. He left his home to go and kill this man called Mus’ab ibn Umayr for the dissention he had caused. He entered upon Mus’ab and announced, “You shall desist of this religion you speak of or you shall find yourself dead!”
Mus’ab replied, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, I shall desist from this talk.” Sa’d sat.
Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Mu’aadh’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?”
Look at what a kind word did. Sa’d ibn Mu’aadh went home to his Madinan tribe that night and announced to them all, “Everything of yours is Haram upon me until you all enter into Islam.”
That night, every home in Madinah went to bed with Laa ilaaha illa Allah…all because of a kind word.
Mu’aawiyah ibn al-Hakam al-Salami. When he came to Madeenah from the desert, he did not know that it was forbidden to speak during the salaah. He relates: “Whilst I was praying behind the Messenger of Allaah (peace and blessings of Allaah be upon him), a man sneezed, so I said ‘Yarhamuk Allaah (may Allaah have mercy on you).’ The people glared at me, so I said, ‘May my mother lose me! What is wrong with you that you are looking at me?’ They began to slap their thighs with their hands, and when I saw that they were indicating that I should be quiet, I stopped talking (i.e., I nearly wanted to answer them back, but I controlled myself and kept quiet).
When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying – I have never seen a better teacher than him before or since – he did not scold me or hit me or put me to shame. He just said, ‘This prayer should contain nothing of the speech of men; it is only tasbeeh and takbeer and recitation of the Qur’aan.’”
(Saheeh Muslim, ‘Abd al-Baaqi edn., no. 537).
Islam showed us how to differ with one another. Some people think that we should never differ at all and all disagreements should be avoided. Nay, this is an incorrect assumption, for the Qur’an and Sunnah show clearly that when a mistake is made it should be corrected. Indeed helping others do what is right is a requirement of the Deen, sincere Naseeha.
We see when Prophet Mohammad (PBUH) turned away from AbdAllah ibn Umm Maktoom, the blind man, Allah corrected him in the Qur’an…
“(The Prophet) frowned and turned away, Because there came to him the blind man But what could tell you that perchance he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him?”
[- surah Abasa, 1:4]
When Haatib ibn Abi Balta’ah (may Allaah be pleased with him) made the mistake of writing to the kuffaar of Quraysh and informing them of the direction in which the Prophet (peace and blessings of Allaah be upon him) was headed on a military campaign against them, Allaah revealed the words:
“O you who believe! Take not My enemies and your enemies as friends…” [- Surah Mumtahinah:1]
And so on. Thus we learn that when a mistake happens it should be corrected. However, the method of correction is what needs our attention.
Whenever Muslims argue, it is as if each party carries a banner of: ‘I must win and you must lose!’ Careful study of the Sunnah however shows us that this is not always the case with the way Rasul Allah acted. Consider the following examples:
“I lose and you win!”
A Bedouin came to Prophet Mohammad (PBUH) and told him, “Give me from what Allah gave you, not from the wealth of your mother nor from the wealth of your father.” The Sahaabah were furious at the man and step forward to discipline him for what he said. Prophet Mohammad (PBUH) commanded everyone to leave him.
Then by the hand, Rasul Allah took him home, opened his door and said, “Take what you wish and leave what you wish.” The man did so and after he completed, Rasul Allah asked him, “Have I honored you?” “Yes, by Allah,” said the Bedouin. “Ash hadu an laa ilaaha illa Allah, wa ashhadu anna Muhammadar Rasul Allah.” (Meaning he embraced Islam)
When the Sahabah heard of how the man changed, Rasul Allah taught them. “Verily the example of myself, you and this Bedouin is that of a man who had his camel run away. The townspeople tried capturing the camel for him by running and shouting after the camel, only driving it further away. The man would shout, ‘Leave me and my camel, I know my camel better.’ Then he took some grass in his hand, ruffled it in front of the camel, until it came willingly.
‘By Allah, had I left you to this Bedouin, you would have hit him, hurt him, he would have left without Islam and eventually have entered hellfire.”
“I win and you lose!”
A Muslim should not have an apologetic stance to everything he is confronted with. There are times when the truth must be said, when there is no room for flattery.
When the Makhzoomi women – a women from an affluent family – stole, people approached Rasul Allah to have her punishment canceled. Rasul Allah became very angry and stood on the pulpit and announced, “By Allah, had Fatima the daughter of Muhammad stole I would have cut her hand off.”
No room for flattery, the truth must be stood up for. It is here that the etiquette of disagreement that we talked earlier about should shine.
“I win and you win!”
There doesn’t always have to be a loser. We see in many cases that Rasul Allah gave a way out for the people he differed with.
When he sent the letter to Caesar, he said in it, “Become Muslim and you shall be safe, Allah shall give you your reward double!”
He did not say surrender or die! Nothing of the sort. Become Muslim and you shall win, rather your victory shall be double.
I shall end with this shining example of how to act with other Muslims from our role model, Abu Bakr:
Abu Bakr once disputed with another companion about a tree. During the dispute Abu Bakr said something that he rather would not have said. He did not curse, he did not attack someone’s honor, he did not poke a fault in anyone, all he said was something that may have hurt the other companion’s feelings.
Immediately, Abu Bakr – understanding the mistake – ordered him, “Say it back to me!” The companion said, “I shall not say it back.” “Say it back to me,” said Abu Bakr, “Or I shall complain to the Messenger of Allah.” The companion refused to say it back and went on his way.
Abu Bakr went to Rasul Allah and related what had happened and what he said. Rasul Allah called that companion and asked him, “Did Abu Bakr say so and so to you?” He said, “Yes.” He said, “What did you reply.” He said, “I did not reply it back to him.” Rasul Allah said, “Good, do not reply it back to him (do not hurt Abu Bakr). Rather say, ‘May Allah forgive you O Abu Bakr!’”
The Companion turned to Abu Bakr and said, “May Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!”
Abu Bakr turned and cried as he walked away.
Let us leave today with a resolve to revive this air Prophet Mohammad (PBUH) and his companions breathed, an air of mercy and love and brotherhood.
DEFINITION OF DUAA:
Requesting ALLAH”s personal attention by means of supplication and innovation for fulfillment of one”s personal needs directly from ALLAH himself. Therefore, the need to turn to ALLAH is in simple words, DUAA.
Allah Almighty says in the Qur’an
“When my servants ask you concerning me, (tell them) I am indeed close (to them). I listen to the prayer of every suppliant when he calls on me.” [2:186]
The place of duaa is so high to Allah, that the Prophet had said: “Nothing is more honourable to Allah the Most High than du`a.” [Sahih al-Jami` no.5268].
He also said: “The most excellent worship is du`a.” [Sahih Al-Jami` no. 1133];
and in order to warn those who are arogant, or careless in making duaa, the Prophet said: “The most incapable person is the one who does not make du`a, and the most miserly person is the one who does not give salaam.” [Sahih Al-Jami` no. 1055],
and further, said: “If one does not ask Allah, He will get angry with him.” [Sahih al-Jami` no.2414]
Allah is the Glorious and the Mighty, the answerer of every person in need and every person with a request. Indeed Allah is free of all wants, and He is answerable to non. We have no other god, but Him, whilst He has many servants other than us. Indeed Allah has revealed:
“O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of All Praise.” [Qur'an 35:15]
So to fulfill our needs and wants, we must call on Him. Making Du’a to Allah, is a recognition of our weakness and His greatness. The Prophet had said: “Ask Allah for everything, even the lace of your shoes. If Allah does not provide, it will never be available.” [Ibn al-Sunni, no. 349 - hasan. Supported by: at-Tirmidhi 4/298 and others.]
And let not there be anyone who says: “… my Lord won’t answer my prayer, because of this and that.. or because of so and so..”. No! Indeed Allah is the Most Generous King. Is there anyone who met a king, and praised and glorified him, and then asked, yet the request was not granted? So what about Allah, the King of the Heavens and the Earth – who has total control over your life, your wealth and your future. Why would He not grant you your request?
Indeed, our beloved Prophet had said: “Verily your Lord is the One modest and Generous, and when His servant raises his hands to Him in supplication, He is diffident (in some wordings, shy or hesitant) from returning them empty.”
[Ahmad, Abu Dawud and at-Tirmidhi - Hasan]
MEANING OF ACCEPTANCE:
Ubaadah Ibne Saamit Radhiallhhu anhu has reported that Messenger of Allah sallalahu alayhi wasallam said, ” WHENEVER A MUSLIM MAKES DUAA TO ALLAH, HE ACCEPTS HIS DUAA, OR AVERTS ANY SIMILAR KIND OF TROUBLE FROM HIM.” Upon this the companions of Prophet of Allah sallallahu alayhi wasallam said, “Then we shall supplicate most frequently”.
Thereupon the Messenger of ALLAH (P.B.U.H) said: “ALLAH IS THE BESTOWER OF THINGS IN ABUNDANCE.”
DUAA FOR OTHERS:
When a Muslim prays for others in their absence, the angel says,” The same be for you too!” The duaa of a Muslim for others is responded to, as long as he makes duaa for goodness and blessings.
CLOSENESS TO ALLAH:
A servant becomes nearest to his Lord when he is in Prostration, So increase duaa in prostration i.e. in Sajda.
TIME OF ACCEPTANCE:
A duaa made during the mid night and after the conclusion of the compulsory Salaat (farz Namaaz), (Fardh Prayer), Before Iftar of RadamanFast, And After Adhan (Calling for prayer).
DUAA NOT TO ASK FOR:
Do not invoke curses on yourself, your children or your possessions,lest you should happen to do it at a time which may coincide with the time of acceptance of duaa, thus duaa might be granted.”
DUAS
1> O ALLAH!
GRANT US GOODNESS IN THIS WORLD AND GOODNESS IN THE WORLD HEREAFTER AND SAVE US FROM THE FIRE OF JAHANNAM.
The wise Muslim should realise that his lifespan is limited and that he will not live on earth for ever; he is going to meet his Lord, Who will ask him about his youth and how he spent it, and about his life and what he did. So let the wise one look at the early generations of this ummah and its scholars, and think about how they thought about time and their lifespan.
The one who cannot control himself on Facebook and similar sites should refrain from joining them. Joining them is permissible for the one who acts in accordance with the shar‘i guidelines by controlling himself and not following his whims and desires, and who joins them so that he can benefit himself and others others.
By (the Token of) Time (through the ages), Verily Man is in loss, Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy. The Noble Qur’an (103:1-3)
Ibn Abbas (Radiallahu Anhu) narrated that Prophet Mohammad (PBUH) said:
“There are two blessings which many people lose: (They are) health and free time for doing good.” (Sahih Bukhari 8/421)
Do something great today. If you REALLY wanted to, today, you could save a life!
If you REALLY wanted to, today, you could ease the burden of an entire village.
If you REALLY wanted to, today, you could be someone’s real life hero.
You have the means to REALLY make a difference. Don’t just think about doing something good or just talk about it… just do it!
There is nothing stopping you.
You have the ability & you have the power, now just use it! Don’t go to sleep tonight before you’ve done something great today!
“Avoid cruelty and injustice…and guard yourselves against miserliness, for this has ruined nations who lived before you.” Riyadh-us-Salaheen, Hadith 203.
Quran Translation of Surah Al-Maun (Alms Giving)
1. Have you seen him who denies the Recompense?
2. That is he who repulses the orphan (harshly),
3. And urges not the feeding of AlMiskeen (the poor),
4. So woe unto those performers of Salat (prayers) (hypocrites),
5. Who delay their Salat (prayer) from their stated fixed times,
6. Those who do good deeds only to be seen (of men),
7. And refuse Al-Maoon (small kindnesses e.g. salt, sugar, water, etc.).
Please my dear brothers ans sister help Orphans, help poor and needy as Prophet Mohammad (PBUH); said helping poor & needy is better than praying 1 month in his Masjid (Masjid e Nabwi) we all know how much reward it is to pray in Medina.
ISLAM is all about helping others…..
Excellence of Good Hopes
Allah, the Exalted, says:
“(And the man who believed said:) `… and my affair I leave it to Allah. Verily, Allah is the All-Seer of (His) slaves.’ So Allah saved him from the evils that they plotted (against him)”. (40:44,45)
440. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah says: `I am just as My slave thinks of Me when he remembers Me.’ By Allah! Allah is more pleased with the repentance of His slave than one of you who unexpectedly finds in the desert his lost camel. `He who comes closer to Me one span, I come closer to him a cubit; and he who comes closer to Me a cubit, I come closer to him a fathom; and if he comes to Me walking, I come to him running”.
[Al-Bukhari and Muslim].
Commentary: This Hadith highlights the merits of expecting good treatment of Allah. But this has to be backed by good actions, in the same way as one can hope for good results after ploughing and sowing seeds. It is obvious that one who accomplishes good deeds will expect good consequences, and one who does evil deeds will expect evil consequences. Allah will treat people according to their expectation that are founded on their actions, and the reward will match their deeds.
441. Jabir bin `Abdullah (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying three days before his death: “Let none of you die unless he has good expectations from Allah”. [Muslim].
Commentary: This Hadith also tells us that one should always perform good deeds because no one knows the time of his death. At the time of death one must entertain hope for Allah’s Pardon and Mercy which cannot be possible without good actions. Thus, this Hadith conveys the same meanings of the following Ayah:
“And die not except in a state of Islam (as Muslims)”. (3:102).
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Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah, the Exalted, has said: `O son of adam, I forgive you as long as you pray to Me and hope for My forgiveness, whatever sins you have committed. O son of ‘Adam, I do not care if your sins reach the height of the heaven, then you ask for my forgiveness, I would forgive you. O son of ‘Adam, if you come to Me with an earth load of sins, and meet Me associating nothing to Me, I would match it with an earthload of forgiveness.”’
[At-Tirmidhi].
Commentary:
1. What it really means is that if sins of a Muslim, committed in ignorance and carelessness, become so numerous that in stacks touch the heights of skies, he should not lose hope in Allah’s Mercy. If he repents wholeheartedly for his sins, makes penitence for them and begs Allah’s forgiveness, he will certainly find Allah’s Mercy open for him.
2. Shirk (polytheism) is an absolutely unpardonable sin. All other sins, how many and how grave they may be, can be forgiven by Allah. He will pardon them if He likes and send the sinful persons straight to Jannah, or keep them for a while in Hell and then shift them to Jannah. In any case, the punishment of Hell will not be eternal for them, as it is for the Mushriks (polytheist).
Allah, the Exalted, says:
“Say: O `Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful”. (39:53)
“And never do We requit in such a way except those who are ungrateful (disbelievers)”. (34:17)
‘(Say:) `Truly, it has been revealed to us that the torment will be for him who denies (believes not in the Oneness of Allah, and in His Messengers), and turns away (from the truth and obedience of Allah)”. (20:48)
“And My Mercy embraces all things”. (7:156)
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Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “When Allah created the creatures, He wrote in the Book, which is with Him over His Throne: `Verily, My Mercy prevailed over My Wrath”
[Al-Bukhari and Muslim].
Another narration is: Messenger of Allah (PBUH) said, “(Allah wrote) `My Mercy dominated My Wrath”.
Still another narration is: Messenger of Allah (PBUH) said, “(Allah wrote) `My Mercy surpasses My Wrath”.
Commentary: Imam Al-Khattabi states that here the word “Kitab” (translated here as `Book’) means the decision of Almighty Allah which He has already made, an instance of which is the following Verse of the Noble Qur’an:
“Allah has decreed: `Verily, it is I and My Messengers who shall be the victorious”. (58:21).
In this Ayah the Arabic word “Kataba” is used in the sense of “Qada’ (decided);” or the word “Kataba” signifies “Lauh Mahfooz” on which He has recorded everything. Almighty Allah is on the ‘Arsh’ (the Throne of Allah) and this Book is with Him. (Fath Al-Bari, Kitab At-Tauhid, Bab: Wa kana Arshuhu `alal-Ma’.)
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Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it”.
[Al-Bukhari and Muslim]
Another narration is: Messenger of Allah (PBUH) said, “Allah has one hundred mercies, out of which He has sent down only one for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. Allah has retained ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection.”
[Al-Bukhari and Muslim].
Another narration in Muslim is reported: by Salman Al-Farisi: Messenger of Allah (PBUH) said, “Allah has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection.”
Another narration is: Messenger of Allah (PBUH) said, “Allah created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His Mercy”. (That is He will use all the hundred units of mercy for his slaves on that Day).
Commentary:
1. We learn from this Hadith that kind and compassionate treatment is liked by Allah and is in fact His Blessing and Benevolence. This is the reason He has given a part of it to His creatures, and a person who is so hard-hearted, that he is not even aware of it has a defect which is extremely displeasing to Allah. Moreover, it is a sign that such a person is deprived of Divine blessing and mercy.
2. On the Day of Resurrection, Almighty Allah will bestow upon the believers hundred mercies. This news has great hopes and joy for His slaves.
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. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “If a believer had full knowledge of the chastisement of Allah, none would covet His Jannah; and were an infidel to know the Mercy Allah has, none would despair of His Jannah”.
[Muslim].
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5. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Jannah is nearer to you than your shoelace, and so is the (Hell) Fire”.[Al-Bukhari].
Commentary: Jannah is close to him who adopts the path of righteousness and he can easily attain it. Its opposite case is also equally true. He is close to Hell who takes the path of evil. Thus, this Hadith has an inducement for virtue and warning against evil.
Prophet Mohammad (PBUH) said: ‘When a man dies and his relatives are busy in funeral, there stands an extremely handsome man by his head.
When the dead body is shrouded, that man gets in between the shroud and the chest of the deceased.
When after the burial, the people return home, 2 angels, Munkar and Nakeer(names of two special Angels), come in the grave and try to separate this handsome man so that they may be able to interrogate the dead man in privacy about his faith. But the handsome man says, ‘He is my companion, he is my friend. I will not leave him alone in any case. If you are appointed for interrogation, do your job.
I cannot leave him until I get him admitted into Paradise ‘.
Thereafter he turns to his dead companion and says, ‘I am the Qur’an, which you used to read, sometimes in a loud voice and sometimes in a low voice. Do not worry.
After the interrogation of Munkar and Naker, you will have no grief.’
When the interrogation is over, the handsome man arranges for him from
Al-Mala’ul A’laa (the angels in Heaven) silk bedding filled with musk…
Prophet Muhammad (peace be upon him) Said:
The Prophet Mohammad (Peace be up on him) said:
