Hadith Qudsi 1-20

بسم الله الرحمن الرحيم
Bismillahir-Rahman-nir-Raheem
In the Name of Allah The most Gracious The

 

1) On the authority of Abu Hurayrah (رضي الله عنه), who said that the Messenger of Allah (صلى الله عليه وسلم) said:

“When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: ‘My mercy prevails over my wrath.'” (Muslim, al-Bukhari,
an-Nasa’i and Ibn Majah)

2) On the authority of Abu Hurayrah (رضي الله عنه), who said that the Messenger of Allah (صلى الله عليه وسلم) 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.'” (al-bukhari, an-Nasa’i)
(1)* i.e., bring me back to life after death.

3) On the authority of Zayd ibn Khalid al-Juhaniyy (رضي الله عنه), who said:

The Messenger of Allah (صلى الله عليه وسلم) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (صلى الله عليه وسلم) 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.'” (al-bukhari, Malik and an-Nasa’i)

(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.

4) On the authority of Abu Hurayrah (رضي الله عنه), who said that the Messenger of Allah (صلى الله عليه وسلم) 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.'” (3)*  (al-bukhari, Muslim)

(3)* As the Almighty is the Ordainer of all things, to inveigh against misfortunes that are part of Time is tantamount to inveighing against Him.

5) On the authority of Abu Hurayrah (رضي الله عنه), who said that the Messenger of Allah (صلى الله عليه وسلم) said:

“Allah (glorified and exalted be He) said: ‘I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.” (Muslim, Ibn Majah)

6) On the authority of Abu Hurayrah (رضي الله عنه), who said: I heard the Messenger of Allah (صلى الله عليه وسلم) say:

“The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: ‘And what did you do about them?’ He will say: ‘I fought for You until I died a martyr.’ He will say: ‘You have lied – you did but fight that it might be said [of you]: ‘He is courageous.” And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Qur’an. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: ‘And what did you do about them?’ He will say: ‘I studied [religious] knowledge and I taught it and I recited the Qur’an for Your sake.’ He will say: ‘You have lied – you did but study [religious] knowledge that it might be said [of you]: ‘He is learned.” And you recited the Qur’an that it might be said [of you]: ‘He is a reciter.’ And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: ‘And what did you do about them?’ He will say: ‘I left no path [un-trodden] in which You like money to be spent without spending in it for Your sake.’ He will say: ‘You have lied – you did but do so that it might be said [of you]: ‘He is open-handed.” And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.” (Muslim, at-Tirmidhi and an-Nasa’i)

7) On the authority of Uqbah ibn Amir (رضي الله عنه), who said: I heard the messenger of Allah (صلى الله عليه وسلم) say:

“Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) will say: ‘Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise.'” [An-Nasa’i with a good chain of authorities]

8) On the authority of Abu Hurayrah (رضي الله عنه) from the Prophet (peace and blessings of Allah be upon him), who said:

“A prayer performed by someone who has not recited the Essence of the Qur’an (1) during it is deficient (and he repeated the word three times), incomplete.” Someone said to Abu Hurayrah: [Even though] we are behind the imam? He said: Recite it to yourself, for I have heard the Prophet (صلى الله عليه وسلم) 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-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 nastain’ (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.'” (Muslim, Malik, at-Tirmidhi, Abu-Dawud, an-Nasa’i and Ibn Majah)

9) On the authority of Abu Hurayrah (رضي الله عنه) from the Prophet (صلى الله عليه وسلم), who said:

“Allah (mighty and sublime be He) says: ‘The first of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers.’ If they are in order, then he will have prospered and succeeded; and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: ‘See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers.’ Then the rest of his actions will be judged in like fashion.” (At-Tirmidhi, Abu Dawud, an-Nasa’i, Ibn Majah and Ahmad)

10) On the authority of Abu Hurayrah (رضي الله عنه) from the Prophet (صلى الله عليه وسلم), who said:

“Allah (mighty and sublime be He) says: ‘Fasting is Mine and it is I Who give reward for it. [A man] gives up his sexual passion, his food and his drink for My sake.’ Fasting is like a shield, and he who fasts has two joys: a joy when he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah’s estimation than the smell of musk.” (al-bukhari, Muslim, Malik, at-Tirmidhi, an-Nasa’i and Ibn Majah)

11) On the authority of Abu Hurayrah (رضي الله عنه) from the Prophet (صلى الله عليه وسلم), who said:

“Allah (mighty and sublime be He) said: ‘Spend (on charity), O son of Adam, and I shall spend on you.'” (al-bukhari, Muslim)

12) On the authority of Abu Mas’ud al-Ansari (رضي الله عنه), who said that the Messenger of Allah (صلى الله عليه وسلم) said:

“A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt].” He (the Prophet – peace and blessings of Allah be upon him) said that Allah said: “We are worthier than you of that (of being so generous). Let him off.” (Muslim, al-Bukhari and an-Nasa’i)

13) On the authority of Adiyy ibn Hatim (رضي الله عنه), who said: I was with the Messenger of Allah (صلى الله عليه وسلم) and there came to him two men: one of them was complaining of penury (being very poor), while the other was complaining of brigandry (robbery). The Messenger of Allah (may the blessings and peace of Allah be upon him) said:

“As for brigandry, it will be but a short time before a caravan will [be able to] go out of Mecca without a guard. As for penury, the Hour (Day of Judgement) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screen between Him and him, nor an interpreter to translate for him. Then He will say to him:Did I not bring you wealth? And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date – and if he finds it not, then with a kind word.” (1) i.e. at the time of the Hour. (al-bukhari)

14) On the authority of Abu Hurayrah (رضي الله عنه), who said that the Prophet (صلى الله عليه وسلم) said:

“Allah the Almighty said: ‘I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.”

(1) Another possible rendering of the Arabic is: ‘I am as My servant expects Me to be.’ The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty. (al-buhkari, Muslim, at-Tirmidhi and Ibn-Majah)

15) On the authority of Ibn Abbas (رضي الله عنه), from the Messenger of Allah (صلى الله عليه وسلم), 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.” (al-bukhari and Muslim)

16) On the authority of Ibn Abbas (رضي الله عنه), from the Messenger of Allah (صلى الله عليه وسلم), 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.” (al-bukhari and Muslim)

17) On the authority of Abu Dharr al-Ghifari (رضي الله عنه) from the Prophet (صلى الله عليه وسلم) is that among the sayings he relates from his Lord (may He be glorified) is that He said:

“‘O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you. O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked s the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allah and let him who finds other than that blame no one but himself.'” (Muslim, at-Tirmidhi and Ibn Majah)

18) On the authority of Abu Hurayrah (رضي الله عنه), who said that the Messenger of Allah (صلى الله عليه وسلم) said:

“Allah (mighty and sublime be He) will say on the Day of Resurrection: ‘O son of Adam, I fell ill and you visited Me not.’ He will say: ‘O Lord, and how should I visit You when You are the Lord of the worlds?’ He will say: ‘Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not.’ He will say: ‘O Lord, and how should I feed You when You are the Lord of the worlds?’ He will say: ‘Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink.’ He will say: ‘O Lord, how should I give You to drink when You are the Lord of the worlds?’ He will say: ‘My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.'” [Muslim]

19) On the authority of Abu Hurayrah (رضي الله عنه), who said that the Messenger of Allah (صلى الله عليه وسلم) said:

“Allah (mighty and sublime be He) said:Pride is My cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire. (Abu Dawud, Ibn Majah and Ahmad, with sound chains of authority. This Hadith also appears in Muslim in another version)

20) On the authority of Abu Hurayrah (رضي الله عنه), who said that the Messenger of Allah (صلى الله عليه وسلم) said:

“The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: ‘Delay these two until they are reconciled; delay these two until they are reconciled.'” (Muslim, Malik and Abu Dawud)

 

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