Tafseer of Sacred Hadith

1|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE
CONTENTS
What are the Meadows of Paradise………………………………………………….......………3
Brief Synopsis of the Course…………………………………………………………....………3
Who is this course for……………………………………………………………………..……3
What you will learn at the end……………………………………………………………...........4
Teachers………………………………………………………………………………………...5
What is a Hadith Qudsi……………………………………………………………….………...6
Hadith Number One…………………………………………………………………………...7
Hadith Number Two………………………………………………………………………….11
Hadith Number Three………………………………………………………………………...14
Hadith Number Four…………………………………………………………………….……17
Hadith Number Five…………………………………………………………………...……...19
Hadith Number Six……………………………………...…………………………………….24
Hadith Number Seven………………………………….……………………………………...28
Hadith Number Eight...………………………………………………………………….……32

What are the Meadows of Paradise?
Meadows of Paradise are what the Prophet Muhammad (peace be upon him) described as the
gatherings of knowledge and remembrance. When the seekers of Paradise gather in their quest
for intellectual and spiritual nourishment the noble scribes descend there upon to seek
forgiveness for those aspiring to please their Lord.
Organisers: Islamic Forum of Europe, East London Mosque, London Muslim Centre, Young
Muslim Organisation, and Muslimaat U.K.
___________________________________________________________________________
Brief Synopsis of the Course:
This 8 week course will give an introduction to the terminology and concept of the corpus of
Hadith Qudsi (Scared Hadith) and their relation to the Qur’an and Hadiths of the Prophet. It
will introduce the participants to key sacred hadiths with their relevant commentary from
classical and contemporary sources thus providing the seeker a basic and comprehensive
understanding and nature of the Hadith Qudsi (Scared Hadith).
___________________________________________________________________________
Who is this course for?
Students of Shari’ah who wish to further their knowledge of Hadith
People who want to develop and strengthen their relationship with Allah
Teachers who wish to learn the Divine methodology of disseminating knowledge
People who wish to take the next step in their journey to Allah and Islam
People who want to acquaint themselves with the various names and attributes of Allah

At the end you will...
Know what a Hadith Qudsi is and the difference between a normal Hadith and Hadith
Qudsi
Know the difference between Hadith Qudsi and the Qur’an and how to differentiate
between them
Know some of the meanings of some selected sacred hadiths
Develop a deeper love for Allah
Earn the pleasure of Allah
___________________________________________________________________________
Some of the topics include:
Friends of Allah / The self sufficient / First to be judged / Shepherd’s prayer / First deed to be
Judged / Angels who hunt / Good and Bad deeds
___________________________________________________________________________
DATE/TIME
Session 1: 1st Oct: 7:00pm
Session 2: 8th Oct: 6:45pm
Session 4: 22nd Oct: 6:15pm
Session 6: 5th Nov: 7:15pm

Teachers:
Shaykh Abdul Qayyum is the Imam and Khatib of the East London Masjid and has studied under the
Shuyuks of Riyadh which include the likes of Shaykh Ibn Baaz. He is an experienced community leader
and has taught at the International Islamic University in Malaysia and Yusuf Islam's boys college. He also
delivers Tafsir in the Benagli medium every Saturday evenings at the Mosque and occasionaly covers the
fathul bari of Imam Ibn Hajar Asqalani. Imam Abdul Qayyum also has extensive da’wa experience in
Bangladesh as well as in the U.K. He specialises in fiqh and tafseer of the Qur’an. He also hold an M.A in
the Arabic Language and has authored essays, articles and books on various issues pertaining to Islam and
Muslims.
Ustadh Abdullah Hasan graduated with an Imam Diploma and BA in Islamic Studies from
the European College for Islamic Studies ( Wales ). He holds a diploma in Arabic from Zarqa Private
University ( Jordan ) and studied with the Scholars of Jordan including Shaykh Ahmad Hawwa [son of the
late Scholar Syed Hawwa , Syria ], Jamal Ud Din Basha as well as attending private classes of Shaykh
Mashur Hasan Salman and others. He is a founding director of Spring Foundation (SF), which is a
scholarship charity for students of the Islamic sciences. He was the Director of Student Affairs and a
teacher of Islamic Studies at the European Academy for Islamic Studies (London, U,K). He is a member
of the European Assembly of Imams and Spiritual Guides, and has been involved with Islamic Forum
Europe(IFE), a grassroots dawah organisation, since 1998. Currently, he teaches Islamic Studies at
London East Academy secondary school (East London), and is the Imam [Khateeb] of U.K.I.M Mosque
in Euston Square, and also pursuing post graduate course in Counselling Psychology, focusing on youth
counselling, and delivers fortnightly classes at the East London Mosque on subjects such as tafseer and
commentary of selected hadiths.
Utadh Shafi al-Rahman began his Islamic studies in the UK under Shaykh Abdul Qayyum with whom
he studied Arabic, Fiqh, Tafseer and Aqeeda. He went on to study Arabic grammar, Hanafi Fiqh and
Hadith under Shaykh Mohammad Akram Nadwi from whom he received Ijazas.
He then travelled abroad to study Shariah at the renowned Mahd al-Fath as well as with private teachers
in Damascus. He is currently studying Hanafi Fiqh and Usul, Comparative Usul, Mustalah Hadith,
advanced Arabic grammar, Balagha, Uloom al-Quran, and Aqeeda with notable Shuyukh in Egypt whilst
also studying Shariah degree at al-Azhar.
Shafi al-Rahman holds an MSc with distinction in Addictive Behaviour and has over 15 years of
professional management experience as a director and consultant in the not-for profit sector. He is a
founding director of Angelwing Media and is currently translating several classical Arabic texts into
English including the forthcoming Ibn Rajab al-Hanbali’s ‘Bughyat al-insan fi wazaif Ramadan.’
Ustadh Abdul Malik Abdur-Razzak studied Arabic and Shariah at the European College for Islamic
Studies, France. He travelled to Syria and Jordan to study under notable Scholars including Shaykh
Ahmad Hawwa [the son of the late Syed Hawwa, Syria]. He is a member Islamic Forum Europe and
European Assembly of Imams and Spiritual Guides, a founder director of Spring Foundation (SF), and
currently training to become a social worker at Goldsmiths University of London.

What is a Hadith Qudsi?
A Hadith Qudsi (plural Ahadith Qudsiyyah) is a statement where Prophet Muhammad (peace and
blessings be upon him) reports a statement and he refers it directly to Allah. The regular Hadith
or what is generally known as a Hadith Nabawi (Prophetic report) is a Hadith where one of the
Companions reports the Prophet's statements, his deeds, or things that happened in his presence
and he approved of them. There are more than one hundred Ahadith Qudsiyah. They are very
beautiful and deal mostly with spiritual and ethical subjects.
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What is the Difference between a Hadith (Prophetic statement) and Hadith Qudsi
(Sacred Hadith?)
The scholars of Hadith have mentioned five main differences between the Qur'an and the
Hadith Qudsi:
1. The Qur'an was revealed to the Prophet (peace and blessings be upon him) verbatim, i.e. its
words and meanings are both from Allah. The Hadith Qudsi was not a verbatim revelation; its
words are from the Prophet (peace and blessings be upon him).
2. The Qur'an was revealed via Angel Jibreel while Hadith Qudsi may have been inspired by
other ways, such as in the form of a dream.
3. The words of the Qur'an are miraculous or inimitable (Mu’jizah) while the words of the
Hadith Qudsi are not of this nature.
4. The Qur'an is recited in formal prayers (Salah) but the Hadith Qudsi cannot be recited in
prayers.
5. One is not allowed to touch the Qur'an in the state of Janabah (post-sexual impurity), while
there is no such prohibition for touching the books of Hadith Qudsi."

Hadith Number one
‫بء هللا‬١ٌٚ‫أ‬
The Friends of Allah (Awliya Allah)
ِٓ : ‫ لبي‬ٌٝ‫ ( إْ هللا رؼب‬: ٍُ‫ع‬ٚ ٗ١ٍ‫ هللا ػ‬ٍٝ‫ي هللا ص‬ٛ‫ لبي سع‬: ‫ هللا ػٕٗ لبي‬ٟ‫شح سض‬٠‫ ٘ش‬ٟ‫ػٓ أث‬
‫ضاي‬٠ ‫ِب‬ٚ ، ٗ١ٍ‫ ِّب افزشضزٗ ػ‬ّٟ ٌ‫أحت إ‬
ّ ‫ء‬ٟ‫ ثش‬ٞ‫ ػجذ‬ّٟ ٌ‫ِب رم ّشة إ‬ٚ ، ‫ب فمذ آرٔزٗ ثبٌحشة‬١ٌٚ ٌٟ ٜ‫ػبد‬
، ٗ‫جصش ث‬٠ ٞ‫ثصشٖ اٌز‬ٚ ، ٗ‫غّغ ث‬٠ ٞ‫ فئرا أحججزٗ وٕذ عّؼٗ اٌز‬، ّٗ‫ أُحج‬ٝ‫افً حز‬ٌٕٛ‫ ثب‬ّٟ ٌ‫زم ّشة إ‬٠ ٞ‫ػجذ‬
ٖ‫ا‬ٚ‫زّٔٗ ) س‬١‫ ألػ‬ٟٔ‫ٌئٓ اعزؼبر‬ٚ ، ّٕٗ١‫ ألػط‬ٌٟٕ‫إْ عؤ‬ٚ ، ‫ب‬ٙ‫ ث‬ٟ‫ّش‬٠ ٟ‫سجٍٗ اٌز‬ٚ ، ‫ب‬ٙ‫جطش ث‬٠ ٟ‫ذٖ اٌز‬٠ٚ
ٞ‫ اٌجخبس‬.
On the Authority of Abu Huraira who said the Messenger of Allah said: "Allah said, 'I will
declare war against him who shows hostility to a pious worshipper (walî) of Mine. And the most
beloved things with which My slave comes nearer to Me, is what I have enjoined (farada) upon
him; and My slave continues to come closer to Me through performing nawâfil (praying or doing
extra deeds besides what is obligatory) till I love him, so when I love him I become his sense of
hearing with which he hears, and his sense of sight with which he sees, and his hand with which
he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he seeks My
protection (Refuge), I will protect him; (i.e. give him My Refuge).
(Recorded by Bukhari)
Notes on Hadith:
1. This hadith informs us that that there are among the believers some who have been
elevated to become the friends of Allah. This is proven by definitive text of the Shari’ah.
2. Who is a Wali? Wali, plural is awliya, is an Arabic word meaning naseer (ally, friend)
Awliya Allah, therefore, means Friends of Allah (jalla thana uh). The Shari’ah definition of
a Wali is given by Allah in the following verse: ‘’Those who believe and have the Taqwa
of Allah’’. From this verse there are two criterion of a Wali: 1) Iman, 2) Taqwa.
3. Supra-normal happenings (Khawariq al ‘adat) are those things that are contrary to normal
happenings, these happenings occur only by the permission of Allah for certain wisdoms.
Supra-normal occurrences are of three types:
 ‫ ُِ ْؼ ِجضَح‬Mu'jizah is the miraculous demonstrations by the Ambiyaa (AS). These
supernatural events are exhibited by the permission of Allah and they serve to establish
the authenticity of the Ambiyaa (AS). Mu'jizah was not demonstrated by the Ambiyaa
(AS) at will.
 (‫[ ) َو َشا َِخ‬Mini Miracles): Karamat constitutes that supra-normal happening which
emanates from a person who is outwardly and inwardly righteous (a believer), follows an
apostle/Prophet and adheres to his Shari’ah.
 ‫عزِ ْذ َساج‬ْ ‫ إ‬Tricks that are enacted by a Kafir (disbeliever) or a fasiq (sinner)

4. The Hadith warns all those who show enmity towards the friends of Allah. This, of
course, is established due to him being a pious believer and not for any world reasons.
There is mutual Mu’adat (showing enmity) but the believer only shows enmity for the
sake of Allah. And when Allah announces war on those who show enmity to His friends,
He deploys His soldiers to devastate them. People of Nuh were destroyed by water
which was a solider of Allah. The sound that destroyed the people of Thamud was
among the soldiers of Allah. The wind that exterminated the people of ‘Ad was among
the soldiers of Allah etc.
5. The Hadith also informs us that Wilaya (to become a walî of Allah) can be acquired by all
believers as long as they follow the commandments which Allah mentioned in the
Hadith. Firstly, to execute the obligatory duties and avoid the prohibited. And secondly,
one continues to draw close to Allah by performing the nafawil (extra non obligatory
deeds).
6. The Hadith enlightens us the reward of drawing close to Allah – that Allah will love him
if he performs the obligations and goes the extra mile. People exert all their effort,
spending huge amounts of material wealth, spending time, and everything that they
possess so that a human, who cannot bring harm or benefit, would love them. How dare
a believer not endeavour to acquire the love of Allah by giving his soul, his wealth and
everything he possess?!
7. The Hadith demonstrates that the reward of attaining the station of love with Allah is
immaterial (ma’nawi), but not many people comprehend things that are immaterial
(ma’nawi), this is why Allah mentions the immaterial (ma’nawi) reward then He explained
it by stating : ‘’And when I love him, I become his sense of hearing with which he
hears...’’. However, what does that mean? Some people have interpreted this hadith
literally and have opined that if a servant continues to perform the obligatory duties and
then the non obligatory duties he unites with Allah and becomes one with Allah – in
other words he becomes Allah! They term this as wahjatul wujud. The correct position
on this matter is that there are two completely different groups in regards to wahjatul
wujud: 1) Those who forward that all of creation were originated with a single order of
creation and that a single law governs everything. This indicates to the fact that its
creator is One. 2) Those who believe in the unification of the creation with the Creator.
This is major heresy which takes one outside the fold of Islam.
8. The wordings of the Hadith (pertaining to the limbs) are to be understood in a figurative
manner. The apparent and literal meanings of these sections of the Hadith conflict with
the established and sound Islamic creed (Aqeedah). The scholars propose the following
explanations:
A) There is a missing or hidden phrase (ellipsis in English) in these sections of the
Hadith. Take for example the dua (Ittaqillah) or ‘fear Allah’. The apparent meaning of
the phrase is that you place a barrier and a protection between you and Allah, but this is
not the intent of the dua. The meaning is ‘fear (or save yourself from) the punishment of
Allah. So the meaning in the Hadith would read here: I (Allah) will protect his hearing
with which he hears, I will protect his sight with which he sees, I will protect his hand
with which he grasps, and I will protect his leg with which he walks.
B) These phrases are allegorical (kinayat). They express the intense love the servant has
for Allah and that he gives the utmost importance in fulfilling his Lord’s commandments

to everyone and everything else. Such as the mothers saying in Arabic: he/she is my eye,
my ear, my eyes, and my soul. Meaning that she loves her children abundantly. Similarly
the Wali (friend of Allah) loves Allah more than he loves his hearing, his sight etc.
C) When Allah says, ‘I will become his hearing with which he hears etc. This means that
Allah will aid him against his enemies. Human beings are limited as to what they can
achieve with their finite limbs; therefore Allah aids the Awliya (believers) with His power
and might. Sometimes when Allah helps a servant the event turns into a mini-miracle
(Karamat), such as in the case of Umar ibn Al-Khattab, he saw (while doing a khutbah)
the Muslim army approaching the enemy in a faraway place while he was in Medinah and
informed them of the incoming threat, his speech reached the army and they were saved
from them and were victorious over their enemies. Therefore, when Umar saw the army
he did not see them with his sight but he visualised it thorough the power of Allah. This
is also true when the Prophet threw the pebbles at his enemies and they were all
destroyed by the power of Allah.
D) The meaning of these phrases according some is that the seeing of the Wali is
more astute and truthful than a normal person. A child, for example, if he were to
hold a watch with alarms etc. He will only see this gadget as a game, but will not realise
or discern that it a watch that tells the time, days and months etc. Therefore a normal
person sees the universe with its sky, stars, planets, oceans, trees etc. He does not see
except the beautiful scenarios and surroundings etc. However, a believer sees and is
reminded in all these creation the power, might and majesty of Allah.
Benefits from the Hadith:
 This is a powerful and profound Hadith Qudsi in which Allah informs and invites us to
be among His friends and allies.
 Showing enmity to the friends of Allah is among the enormities (Kabira sins).
 Affirming that there are Awliya Allah among His slaves. This cannot be denied.
 Affirming that Allah loves and that this is one of His attributes
 That pious deeds drives one closer to Allah. This is experienced by anyone who performs
righteous actions.
 When Allah loves a person He gives him spiritual and physical strength
 When Allah loves a person He answers his prayers
 Affirming that Karamat (mini miracles) are real and only pious people have the potential
to experience them if Allah so wills
 All believers have the capacity and ability to become the Awliya Allah.
 Some sections of the Hadith are to be understood in a figurative manner.
 The Hadith demonstrates to us some of the most sublime characteristics of Allah, Al
Wadud, Al Rahman, Al Raheem, Al Qawiiy.

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10 | M e a d o w s o f P a r a d i s e : T a f s e e r o f S a c r e d H a d i t h – E L M / I F E
Hadith Number Two
‫رزوش هللا‬
Remembering God
:َُ ‫عٍه‬
َ َٚ ِٗ ١ْ ٍَ‫َػ‬ ‫ه‬
ُ‫هللا‬ ٝ‫صٍه‬
َ ُّٟ ِ‫ لَب َي إٌهج‬:‫َػ ُْٕٗ لَب َي‬ ‫ه‬
ُ‫هللا‬ َٟ ‫ض‬
ِ ‫َس‬ َ‫ َشح‬٠ْ ‫ُ٘ َش‬ ِٟ‫أَث‬ ْْ َْٓ‫ػ‬
ِٟ‫ ف‬ِٟٔ‫إِْْ َر َو َش‬َٚ ،ٟ‫غ‬ ِ ‫ َٔ ْف‬ِٟ‫ ف‬ِٟٔ‫ فَئِْْ َر َو َش‬،ِٟٔ‫أََٔب َِ َؼُٗ إِ َرا َر َو َش‬َٚ ،ِٟ‫ ث‬ٞ‫ أََٔب ِػ ْٕ َذ ظَِّٓ َػ ْج ِذ‬:ٌَٝ‫هللاُ رَ َؼب‬
ِ ‫ َٔ ْف‬ٟ‫ َر َو ْشرُُٗ ِف‬،ِٗ ‫غ‬ ‫ ُي ه‬ُٛ‫َم‬٠"
ِٟٔ‫إِْْ أَرَب‬َٚ ‫ ِٗ ثَبػًب‬١ْ ٌَِ‫ رَمَ هشثْذُ إ‬،‫ ِر َساػًب‬ٟ‫إِْْ رَمَ هش َة ِإٌَ ه‬َٚ ،‫ ِٗ ِر َساػًب‬١ْ ٌَِ‫ رَمَ هشثْذُ إ‬،‫ش ْج ٍش‬
ِ ِ‫ ث‬ٟ‫ ِإْْ رَمَ هش َة إٌَِ ه‬َٚ ،ُْ ُٙ ْٕ ِِ ‫ ٌش‬١ْ ‫ َِ َ ٍَل َخ‬ِٟ‫ َر َو ْشرُُٗ ف‬،‫َِ َ ٍَل‬
"ً‫ٌَخ‬َٚ ‫زُُٗ ٘ َْش‬١ْ َ‫ أَر‬،ٟ‫ش‬ ِ ّْ َ٠
On the authority of Abu Hurairah (may Allah be pleased with him), who said that the
Prophet (peace and blessings of Allah be upon him) said:
“I am as My servant thinks I am. I am with him when he makes mention of Me. If he

makes mention of Me to himself, I make mention of him to Myself; and if he makes
mention of Me in an assembly, I make mention of him in an 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.”
(Recorded by Bukhari)
Notes on Hadith
“I am as My servant thinks I am”
This hadith firstly directs us to be optimistic towards life in general and towards Allah subhana
wa ta’ala in particular. The scholars have said that zanni abdi (as my servant thinks) here means
that Allah subhana wa ta’ala is able to deal with his servant the way the servant thinks Allah
subhana wa ta’ala will deal with him. Also there is a subtle indication that Hope should be
preferred over fear because whoever of sound intellect comes to know this Hadith will hold a
good opinion of his Lord and expect His reward and forgiveness rather than having a bad
opinion of His Lord expecting His Anger and punishment.
“I am with him when he makes mention of Me”
Meaning I am with him in My knowledge. Zikr (remembrance) can be with the tongue or the
heart or both. Also it could be by following His orders and abstaining from His prohibitions.
The Hadith also points to the huge importance and benefits of zikr (remembrance of Allah).
Allah is with you when you mention Him. What else can one ask for in terms of comfort for the
weak, the oppressed, the depressed, the lonely, the lost, the misguided, the bewildered, the
traveller, and the sick? Whatever your situation, whatever your need Allah is there when you
remember Him.
If he makes mention of Me to himself, I make mention of him to Myself;
Meaning if he makes mention of Me (Allah) with reverence and sanctity I will remember him
with reward and favours.
and if he makes mention of Me in an assembly, I make mention of him in an assembly

better than it.
Meaning in a higher gathering (possibly with Angels) where Allah subhana wa ta’ala is present.
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.”
Meaning if he draws near to me even with a few good deeds I will reward him in abundance and
if he increases in his good deeds I will increase his rewards.
Lessons from the Hadith
1] Always have a good opinion of Allah subhana wa ta’ala, never be pessimistic or despair of his
Mercy. Know that He will reward you for your deeds. Hope is preferred over fear whilst both
should be present.
2] Importance and benefits of Zikr in all situations of our lives. The different types of Zikr and
how we are honoured when we honour Allah ta’ala.
3] Remembering that Allah subhana wa ta’ala always rewards our deeds generously beyond our
imagination.
4] Allah subhana wa ta’ala is encouraging us to keep struggling to draw close to Him through our
deeds, because when we make the effort to draw close He will assist us and make it easy to find
Him. He wants to make it easy for us, forgive us and shower His mercy upon us. This is a
tremendous bounty and mercy from Allah subhana wa ta’ala because we are in complete need of
Him whilst He is absolutely free of any needs.
5] The combination of having a good opinion of Allah subhana wa ta’ala, remembering Him and
constantly making an effort throughout our lives to draw near to Him.
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Hadith Number Three
‫بء‬٠‫ُ اٌش‬٠‫رحش‬
Prohibition of Show-off
: ‫ي‬ُٛ‫َم‬٠ ُ‫عٍه‬
َ َٚ ٗ١ٍَ‫ هللا َػ‬ٝ‫صٍه‬
َ ِ‫ َي هللا‬ٛ‫ع‬ َ ‫ هللا ػَٕٗ لَب َي‬ٟ‫ض‬
ُ ‫ع ِّؼذُ َس‬ ِ ‫ َشح َس‬٠‫ ُ٘ َش‬ِٟ‫ػَٓ أث‬
: ‫ب ؟ لَب َي‬ٙ١ِ‫ فَ َّب َػ ِّ ٍْذَ ف‬: ‫ لب َي‬، ‫ب‬َٙ َ‫ فَ َؼشف‬، َُٗ‫ فَؼ هشفَُٗ ِٔ ْؼ َّز‬، ِٗ ِ‫ ث‬َٝ ِ‫ فَؤُر‬، ‫ َذ‬ِٙ ‫ش‬ ْ ُ‫عز‬ْ ‫سج ًٌ ا‬ ُ ِٗ ١ْ ٍَ‫ب َِ ِخ ػ‬١ِ‫ ََ ا ٌْم‬ٛ٠ ْ ٝ‫ض‬ َ ‫ُ ْم‬٠ ‫ط‬
ِ ‫ َي إٌهب‬ٚ‫إْه أ ه‬
َٝ ِ‫ أُ ٌْم‬ٝ‫ ِٗ َحزه‬ِٙ ‫ ْج‬َٚ ٍَٝ‫غ ِح َت ػ‬
ُ َ‫ ثُ هُ أُ ِِ َش ثِ ِٗ ف‬، ًَ ١ِ‫ فَمَ ْذ ل‬، ‫ء‬ٞ‫ُمب َي َج ِش‬٠ َْ‫ٌ ِىٕههَ لَبر ٍْذَ أل‬َٚ ، ‫ لب َي َو َز ْثذ‬: ُ‫ذْد‬ِٙ ‫ش‬ ْ ُ‫عز‬ْ ‫ ا‬ٝ‫هَ َحزه‬١ِ‫لَبرَ ٍْذُ ف‬
ُ‫ رَؼٍه ّْذ‬: ‫ب ؟ لب َي‬َٙ ١ِ‫ ف َّب ػ ِّ ٍْذَ ف‬: ‫ لب َي‬. ‫ب‬َٙ َ‫ فَ َؼ هشفَُٗ ِٔ َؼُّٗ فَ َؼ َشف‬، ِٗ ِ‫ ث‬َٝ ِ‫ فَؤر‬، َْ‫لَ َشأ ا ٌْمُ ْشآ‬ٚ ، َُّٗ ‫ َػٍه‬ٚ َُ ٍّ‫ َس ُجً رَؼٍهُ ا ٌْ ِؼ‬َٚ . ‫ إٌهب ِس‬ٟ‫ف‬
‫ فَمَ ْذ‬، ‫ ٌء‬ٜ‫ لَب ِس‬ٛ٘ : ‫مب َي‬١ٌِ ْ‫لَ َشأدُ ا ٌْمشآ‬ٚ ، ُُٗ‫ َػٍه ّْز‬َٚ َُ ٍْ ‫ٌ ِىٕهه رَ َؼٍه ّْذ ا ٌْ ِؼ‬ٚ ، َ‫ َو َزثْذ‬: ‫ لَب َي‬، َْ‫ َه ا ٌْمُشآ‬١ِ‫لَ َشأدُ ف‬َٚ ، ُُٗ‫ َػٍه ّْز‬َٚ َُ ٍْ ‫ا ٌْ ِؼ‬
َُٗ‫ ثِ ِٗ فَؼ هشف‬ِٝ‫ فَؤ ُر‬، ‫بف اٌ َّبي‬
ِ َٕ‫أ ْػطَبٖ ِِْٓ أص‬َٚ ، ِٗ ١ْ ٍَ‫هللا َػ‬ ‫ع َغ ه‬ ‫ ه‬ٚ ًٌ ‫ َس ُج‬َٚ ، ‫ إٌهب ِس‬ٟ‫ ف‬َٝ ِ‫ أُ ٌْم‬ٝ‫ ِٗ َحزه‬ِٙ ‫ ْج‬َٚ ٍَٝ‫غ ِح َت ػ‬ ُ َ‫ ف‬، ‫ ثُ هُ أ ِِ َش‬، ًَ ١ِ‫ل‬
، َ‫ َو َزثْذ‬: ‫ لَب َي‬. ‫ب ٌَه‬ٙ١‫ب إاله أ ْٔفَ ْمذُ ف‬َٙ ١‫ك ف‬ َ ِِٓ ُ‫ ِب رشوذ‬: ‫ب ؟ لبي‬ٙ١‫ فَ َّب َػ ِّ ٍْذ ف‬: ‫ لبي‬. ‫ب‬َٙ َ‫ فَ َؼ َشف‬، َُّٗ ‫ٔؼ‬
َ َ‫ُ ْٕف‬٠ ْْ‫ ًٍ رُ ِح ُّت أ‬١‫عج‬
ٍُ‫اٖ ِغ‬ٚ‫ س‬- ‫ إٌبس‬ٟ‫ ف‬َٝ ِ‫ ِٗ ثُ هُ أ ٌْم‬ِٙ ‫ج‬ٚ ْ ٍَٝ‫غ ِح َت َػ‬ ُ َ‫ ثُ هُ أ ِِ َش ثِ ِٗ ف‬، ًَ ١‫ا ٌد فَمَ ْذ ل‬َٛ ‫ َج‬ٛ٘ : ‫ُمَب َي‬١ٌ َ‫ٌ ِىٕه َه فَ َؼ ٍْذ‬ٚ
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the
Messenger of Allah (Peace and blessings of Allah be upon him) say: “The first of people
against whom judgment will be pronounced on the Day of Resurrection will be a man
who died a martyr. He will be brought and Allah will make known to him His favours
and he will recognize them. [ The Almighty] will say: And what did you do about them?
He will say: I fought for you until I died a martyr. He will say: You have lied - you did
but fight that it might be said [of you]: He is courageous. And so it was said. Then he
will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another]
will be a man who has studied [religious] knowledge and has taught it and who used to
recite the Quran. He will be brought and Allah will make known to his His favours and
he will recognize them. [The Almighty] will say: And what did you do about them? He
will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your
sake. He will say: You have lied - you did but study [religious] knowledge that it might
be said [of you]: He is learned. And you recited the Quran that it might be said [of you]:
He is a reciter. And so it was said. Then he will be ordered to be dragged along on his
face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich
and to whom He had given all kinds of wealth. He will be brought and Allah will make
known to his His favours and he will recognize them. [The Almighty] will say: And what
did you do about them? He will say: I left no path [untrodden] in which You like money
to be spent without spending in it for Your sake. He will say: You have lied - you did but
do so that it might be said [of you]: He is open-handed. And so it was said. Then he will
be ordered to be dragged along on his face until he is cast into Hell-fire”.
It was related by Muslim (also by at-Tirmidhi and an-Nasa'i).
Lessons:
 This hadith contains severe warning against pretention and showing-off. Actions alone
are not enough to guarantee a person’s entry into paradise. The hadith teaches us that all
actions have to be done with sincerity for Allah’s sake. This is the meaning of Allah’s
statement:
ْ ُ‫صالَجَ َوَ ُْؤذ‬

َ ِ‫ىا ٱى َّض َماجَ َو َرى‬
‫ل ِدَُِ ٱىقَُِّ ََ ِح‬ ْ َُ ُِ‫صَُِ ىَهُ ٱى ِّذََِ ُحَْفَآ َء َوَُق‬
َّ ‫ىا ٱى‬ ِ ِ‫ٱَّللَ ٍُ ْخي‬ ْ ‫َو ٍَآ أُ ٍِش ُۤو ْا إِالَّ ىَُِ ْؼثُذ‬
َّ ‫ُوا‬
"And they were commanded not, but that they should worship Allah, and worship
none but Him Alone (abstaining from ascribing partners to Him), and perform
As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.'' (Surah
Al-Bayyinah: 5)
 We learn that Allah will first of all bring those who used to show-off to account for their
pretentions. No virtue will be accepted without sincerity, no matter how great it may be.
A pretender who does good deeds for mere show will be consigned to Hell rather than
being rewarded with Paradise. That’s why Allah says:
ُ ِ‫ص َذ ٰقَرِ ُنٌ تِ ْٲى ََِِّ َوٱألَ َر ٰي َمٲىَّ ِزٌ َُ ْْف‬

ِ َّْ‫ق ٍَاىَهُ ِسئَآ َء ٱى‬
‫اط‬ ْ ُ‫ىا الَ ذُ ْث ِطي‬
َ ‫ىا‬ ْ ٍَُْ ‫َٰؤََُّهَا ٱىَّ ِزََِ آ‬
“O you who believe cancel not your charity by reminders of your generosity or by
injury,- like those who spend their substance to be seen of people” (Surah al-
Baqarah: 264)
 Finally the hadith teaches us that insincere actions and pretentious devotions are forms
of minor or hidden Shirk (polytheism) which can destroy a person. That is why the
Messenger of Allah (May Allah be pleased with him) said:
‫ َو ٍَا اى ِّششك األصغَش ؟‬: ‫ قَاىُىا‬، ‫إُ أخ َىف ٍَا أخَ افُ ػَيُ ُنٌ اى ِّششك األصغَش‬
َّ
: ‫ب َرىِل ََى ًَ اىقُِا ٍَ ِح إرا َجاصي اىَّْاط‬

ِ ‫ألصحا‬
َ ‫ ََقُىه هللا ػَض َو َج َّو‬، ‫قَا َه اىشَِّاء‬
‫ فَاّظُشوا هَو ذ َِجذُوُ ِػْ َذهٌُ َجضاء‬، ‫ارهَثىا إىً اى ِّزَِ ُمْرٌُ ذَشاءوُ فٍ اى ُّذُّا‬
“The thing I fear for you most is ash-shirk al asghar (the minor shirk)". The
companions asked: "Oh Messenger of Allah what is ash-shirk al asghar?". He
replied: Ar-riya (showing off), for verily Allah will say on the day of resurrection
when people are recieving their rewards. "Go to those for whom you were
showing off in the world and see if you can find any reward from them.
Reported by Ahmad and authenticated by Al-Albani
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Hadith Number Four
َُٕ‫ اٌ َغ‬ٟ‫صالح َسا ِػ‬

The Shepherd’s Prayer
:‫ ُي‬ُٛ‫َم‬٠ ُ‫عٍه‬
َ ٚ ٗ١ٍَ‫ هللا َػ‬ٝ‫صٍه‬ ُ ‫ هللا ػَُٕٗ لَبي ع َُ ِْػذُ َس‬َٟ ‫ض‬
َ ‫ َي هللا‬ٛ‫ع‬ ِ ‫ػَٓ ػُمجَخ ثِٓ ػَب ِِش َس‬
، ‫ َ٘زا‬ٞ‫ ػَج ِذ‬ٌٝ‫ا إ‬ٚ‫ (أٔظُ ُش‬:ً‫ َج ه‬َٚ ‫ ًي هللا َػ هض‬ُٛ‫َم‬١َ‫ ف‬ٍِّٟ‫ص‬
َ ُ٠َٚ ، ‫صال ِح‬ ِّ ُ٠ ًِ ‫ٍجج‬
‫ؤرُْ ثِبٌ ه‬ َ ٌِ ‫ّ ِخ‬١‫ش ِظ‬ ِ ‫ َسأ‬ٟ‫ َغَٕ ٍُ ف‬ٟ‫ت َسثّهَ ِِٓ َسا ِػ‬
َ ‫ط‬ ُ ‫ؼج‬
َ َ٠
ٟ‫إٌغبئ‬ٚ ‫د‬ٚ‫ دا‬ٛ‫اٖ أث‬ٚ‫س‬.).َ‫اٌجٕهخ‬ َ َٚ ٞ‫ لَذ َغفَشدُ ٌِ َؼج ِذ‬، ِّٟ ِِٕ ُ‫خَْ اف‬٠
َ ُُٗ‫أدخٍز‬ َ ، َ‫صالح‬ ِّ ُ٠
‫ ُُ اٌ ه‬١‫ُ ِم‬٠َٚ ُْ‫ؤر‬
On the authority of ‘Uqbah ibn ‘Amir (May Allah be pleased with him), who said: I heard the
messenger of Allah (Peace and blessings of Allah be upon him) say:
Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to
prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of
Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have
forgiven My servant [his sins] and have admitted him to Paradise.
It was related by Abu Dawud and an-Nasa'i
Lessons:
 The word used in this hadith is ُ‫ ََؼ َجة‬which literary means to be surprised or astonished.
However it is impossible for Allah to become surprised or astonished at something as
nothing is hidden from Him. Therefore the intended meaning here is that Allah is
delighted and pleased with such person. That is because such a person remembers Allah
and fears Him and hopes for His mercy despite being alone and isolated:
‫ة ىَهٌُ ٍَّ ْغفِ َشجٌ َوأَجْ ٌش َمثُِ ٌش‬

ِ ُْ ‫إِ َُّ ٱى َّ ِزََِ ََ ْخ َشىْ َُ َستَّهٌُ تِ ْٲى َغ‬
“Verily those who fear their Lord in secret, theirs will be forgiveness and a great
reward”. (Surah al-Mulk: 12)
 Allah calls out to the angels: “Look at this servant of Mine, he gives the call to
prayer and performs the prayers; he is in awe of Me” This again is done out of love
and honour for the person and the implication is that the angels too become pleased with
him.
 Lastly in the hadith there is proof that Allah wipes out bad deeds with good deeds: “I
have forgiven My servant [his sins] and have admitted him to Paradise.
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Hadith Number 5
‫اإلِزحبْ ثبٌّصبئت‬
meTt mhlaC h uhrhTstseT
ِٓ ٗ‫ه‬١‫ جضاء إرا لجضذ صف‬ٞ‫ اٌّؤِٓ ػٕذ‬ٞ‫ ِب ٌؼجذ‬ٌٝ‫ي هللا رؼب‬ٛ‫م‬٠ ‫عٍُ لبي‬ٚ ٗ١ٍ‫ هللا ػ‬ٍٝ‫ي هللا ص‬ٛ‫شح أْه سع‬٠‫ ٘ش‬ٟ‫ػٓ أث‬
ٞ‫اٖ اٌجخبس‬ٚ‫ س‬.‫ب ث هُ احزغجٗ إال اٌجٕهخ‬١ُّٔ‫أً٘ اٌذ‬
Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah
(peace be upon him)said: "Allah, the Exalted, says: “I have no reward except Jannah
for a believing slave of Mine who shows patience andanticipates My reward when I take
away his favourite one from the inhabitants of the world.''
(Recorded by Bukari, Book of Riqaq - Sixth Chapter, Hadith Number 6424)
Fiqh al Hadith (Notes on the Hadith):
Firstly:
This hadith reminds us of a divine test which we may encounter in this world: The test of
Allah through misfortunes or calamities.
 Misfortunes and calamities are from the sunan of Allah:
َٓ٠‫صبثِ ِش‬
‫ش ِش ٱٌ ه‬
ِّ َ‫ث‬َٚ ‫د‬ ِ ُ‫ٱألَٔف‬َٚ ‫ا ِي‬َٛ َِ َ‫ص َِِّٓ ٱأل‬
ِ ‫ٱٌثه َّ َشا‬َٚ ‫ظ‬ ِ ‫ٱ ٌْ ُج‬َٚ ‫ف‬
ٍ ‫َٔ ْم‬َٚ ‫ع‬ٛ ِ ْٛ ‫ ٍء َِِّٓ ٱ ٌْ َخ‬َٟ
ْ ‫ٔه ُى ُْ ثِش‬َٛ ٍُ‫ٌََٕ ْج‬َٚ
“Be sure we shall test you with something of fear and hunger, some loss in goods or lives
or the fruits (of your toil), but give glad tidings to those who patiently persevere”(2:155)
Secondly:
 The purpose of misfortune and calamity is not necessarily for revenge, punishment or
humiliation:
ِٓ َٔ‫ أََ٘ب‬ٟۤ ِّ‫ ُي َسث‬ُٛ‫َم‬١َ‫ ِٗ ِس ْصلَُٗ ف‬١ْ ٍَ‫أَ هِآ إِ َرا َِب ٱ ْثزَالَُٖ فَمَ َذ َس َػ‬َٚ
But when He tries him, restricting his subsistence for him, then he says(in despair), "My
Lord has humiliated me!" (Fajr:16)
 Calamities and misfortunes are often test from Allah. There are many wisdom in such
test, in fact there are wisdom in everything Allah does.
The following are some of the wisdoms which thescholars have mentioned:
1. Establishment of Allah‟s proof: Allah does not reprehend a people unless they, out
of their own will and deed, deny the proofs of Allah after it has been made clear to
them. This is also a proof of Allah‟s justice that He does not punish a people without
giving them the opportunity to choose the right path.
2. Thorough examination (tamhis):Difficulties unveil the true nature of people by

sievingout the good from the bad, the righteous from thewicked and the believer
from the hypocrite. Suchthorough examinations are of great benefit for theMuslim
community . For example the defeat of theMuslims in battle of Uhud was not entirely
a bad thingas it revealed the true believers from the hypocrites.
3. Cancellation of Sins (Takfir al-Dhunub): Allah may decide to a punish a person for
his sin in this world rather than in the hereafter. There is no doubt that the punishment
of this world despite its magnitude is nothing compared to the punishment of the
hereafter:
َُّْٛ ٍَ‫َ ْؼ‬٠ ‫ ْا‬ُٛٔ‫ َوب‬ْٛ ٌَ ‫اة االٌّ ِخ َش ِح أَ ْوجَ ُش‬

ُ ‫ٌَ َؼ َز‬َٚ
“But truly, the punishment of the Hereafter is greater if they but knew” (Al-Qalam:33)
4. Elevation of ranks (Raf‟ al-Darajat): This is from the apparent meaning of the
hadith. If a believer after being afflicted by a misfortune or hardship patiently
perseveres his sins are forgiven and he is raised up in ranks.
In a Hadith Qudsi the Prophet said that Allah said:
‫ّب اٌجٕخ‬ِٕٙ ٗ‫ض‬ٛ‫ٗ فصجش ػ‬١‫جز‬١‫ ثحج‬ٞ‫ذ ػجذ‬١ٍ‫إرا اث‬
“When I affect my slave in his two dear things(i.e., his eyes), and he endures patiently,
heshall be Compensated with Paradise”. (Bukhari)
5. Admonition for the negligent and a warning :
َ ‫َز‬٠ ُْ ُٙ ‫ض هشآ ِء ٌَ َؼٍه‬

َُْٛ‫َض هشػ‬ َ ْ‫ ُْ ثِٱ ٌْجَؤ‬ُٙ ََٰٔ ‫ أُ َِ ٍُ ِِّٓ لَ ْجٍِ َه فَؤَ َخ ْز‬َٰٝ ٌَِ‫عٍَٕآ إ‬
‫ٱٌ ه‬َٚ ‫عآ ِء‬ َ ‫ٌَمَ ْذ أَ ْس‬َٚ
“Before you We sent (messengers) to many nations,and We afflicted the nations with
suffering andadversity, that they might learn humility” (An‟am:42)
6. Destruction which serves as a punishment for those that were warned but did not
heed the warning and persisted upon committing sins:
Allah says:
ُْ ِٙ ‫ ِث‬ُٛٔ‫ ُْ ثِ ُز‬ُٙ ََٰٕ ‫فَؤَ ٍَْ٘ ْى‬
“...For their sins We destroyed them...” (An’am:6)
7. A reminder of Allah‟s favours upon mankind:That is because man who has been
created with the faculty of sight, for example, often forgets the fortune of being able
to see. If Allah was to temporarily take away his sight he would then realise the value
of this fortune.
8. Lessen people‟s attachment to the Dunya: If the dunya was free of any hardship
and misfortune then people would have even been more attached to it
9. Strengthening the personality of the believer (Saql Shakhsiya al-Mu‟min):
Through hardship and difficulties Allah makes firm the hearts of the believers.
10. Sometimes a hardship can be a blessing in disguise:
ُْ ُ‫أَ ْٔز‬َٚ ُُ ٍَ‫َ ْؼ‬٠ ُ‫ٱَّلل‬ َ ‫ ْا‬ٛ‫ أَْ رُ ِح ُّج‬َٰٝ ‫غ‬

‫ ه‬َٚ ُْ ‫ ش ٌَّش ٌه ُى‬َٛ ُ٘ َٚ ً ‫ئب‬١ْ ‫ش‬ َ ‫ ْا‬ُٛ٘‫ أَْ رَ ْى َش‬َٰٝ ‫غ‬
َ ‫ َػ‬َٚ ُْ ‫ ٌش ٌه ُى‬١ْ ‫ َخ‬َٛ ُ٘ َٚ ً ‫ئب‬١ْ ‫ش‬ َ ‫ َػ‬َٚ ُْ ‫ ُو ْشٌٖ ٌه ُى‬َٛ ُ٘ َٚ ‫ ُى ُُ ٱ ٌْمِزَب ُي‬١ْ ٍَ‫ُوزِ َت َػ‬
َ َ
َُّْٛ ٍ‫ال ر ْؼ‬َ
“Fighting is prescribed for you, though youdislike it. But it is possible that you dislike a
thingwhich is good for you, and that you love a thingwhich is bad for you. But Allah
knows, and youknow not”. (Baqarah:216)
Thirdly:
Abundant trials and tribulations in this world is not the sign of one‟s disbelief or Allah‟s
displeasure upon him.
“....ً‫بء ثُ األِثً فبألِث‬١‫ األٔج‬:‫ إٌبط أشذ ثالء؟ لبي‬ٞ‫ أ‬:ٍُ‫ع‬ٚ ٗ١ٍ‫ هللا ػ‬ٍٝ‫ي هللا ص‬ٛ‫”عئً سع‬
Fourthly:
A believer can turn a misfortune into a good fortune:
ْ‫إ‬ٚ ، ٌٗ ً‫شا‬١‫عشاء شىش ؛ فىبْ خ‬

ّ ٗ‫ظ ران ألحذ إال ٌٍّؤِٓ ؛ إْ أصبثز‬١ٌٚ ، ‫ش‬١‫ػججب ألِش اٌّؤِٓ إْ أِشٖ وٍٗ ٌٗ خ‬
ٍُ‫اٖ ِغ‬ٚ‫ س‬. ٌٗ ً‫شا‬١‫أصبثزٗ ض ّشاء صجش ؛ فىبْ خ‬
"How amazing is the affair of the believer.Everything is good for him - and that is for
noone but the believer: If he is afflicted by any good,he is thankful and that is good for
him, and if he isafflicted by any hardship, he is patient and that isgood for him.“ (Muslim)
Fifthly:
Success in this test depends on a person‟s Sabr (Patience) Rida (Contentment) and Shukr
(Gratitude): People who are tried by Allah have four states:
 Impatient: They are the ones who struggle to overcome difficult situations through
unlawful means.
 Patient: They are the ones who seek to avert difficulties through lawful means. Sabr
is three types:
1. Patience in trying carry out the commandments of Allah.

2. Patience in trying to avoid sins as the self is very often inclined towards sins.
3. Patience in times of trials and tribulations.
 The third state is, to be content with Allah‟s Decree. This a higher station then Sabr.
This when a person becomes content and does not exert himself to get rid of the
misfortune. However this should not be the state of the believer in every situation.
Some situation requires us to work hard to change it or else we will be sinful. We
cannot be content with evil.
 The fourth stage is higher than both Rida and Sabr: It is to show gratitude despite the
difficulties. Khansa expressed gratitude after her four sons became shahid in the battle
of Qadisya.
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Hadith Number 6
‫ً هللا‬١‫ عج‬ٟ‫إٔفبق ف‬
Spending in Charity
َ ‫سََّ َ َقال‬ َّ ‫لََّا‬

َ ََ ِ ‫َّللا ُ َعََ ْي‬ َّ َ ‫سَل‬
َ ِ‫َّللا‬ َّ ‫الز َنا ِد عَنْ ْاْلَ ْع َرج عَنْ أَ ِبي ه َُر ْي َر َة َرضِ َي‬
ُ ‫َّللا ُ َع ْن ُهأَنَّ َر‬ ِّ ‫ك َعنْ أَ ِبي‬ ٌ ِ‫ َح َّد َث َنا إِ ْس َماعِيل ُ َقال َ َح َّد َثنِي َمال‬-
ِ
َّ َ ‫َقال‬
‫َّللا ُ أَ ْنفِقْ َيا ابْنَ آ َد َ أ ُ ْنفِقْ َعََ ْي َك‬
On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and
blessings of Allah be upon him), who said:
“Allah (mighty and sublime be He) said: ‘Spend (on charity), O son of Adam, and I shall spend on
you.’” (It was related by al-Bukhari)
The first part of the Hadith is a command to spend and the second part is the result of that
command which is that Allah subhan wa ta’ala will spend on you – in other words He will replace and
repay whatever you spend for His sake.
As Allah subhana wa ta’ala says
َ‫الر ِازقِين‬ َ ْ‫شا ُء مِنْ ِع َبا ِد ِه ََ َي ْق ِد ُر لَ ُ ََ َما أَ ْن َف ْق ُت ْ مِن‬

َّ ‫ش ْيءٍ َف ُه ََ ُي ْخَِفُ ُ ََه ََُ َخ ْي ُر‬ ِّ ‫س ُط‬
َ ‫الر ْزقَ لِمَنْ َي‬ ُ ‫ قُلْ إِنَّ َر ِّبي َي ْب‬.
Say, "Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for
him. But whatever thing you spend [in His cause] - He will compensate it; and He is the best of
providers." (34:39)
And Allah subhana wa ta’ala says
The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows
seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills.
And Allah is all-Encompassing and Knowing. (2:261)
Those who spend their wealth [in Allah 's way] by night and by day, secretly and publicly - they will
have their reward with their Lord. And no fear will there be concerning them, nor will they grieve.
(2:274)
Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.) And
Allah likes not the disbelievers, sinners.
Hadith
Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.s.) said, “Every day two angels come down from
Heaven and one of them says, ‘O Allah! Compensate every person who spends in Your cause’, and
the other (angel) says, ‘O Allah! Destroy every miser.’” (Bukhari, Vol. 2, Hadith 522)
Lessons from Hadith Qudsi
 Importance of charity in Islam

 Sadaqa comes from the root word of sdq which means to be truthful – so spending in charity
is a sign of your being true to your iman.
 Everything that you spend in charity Allah will replace it
 Allah subhan wa ta’ala is in total control of everyone’s sustenance – nobody can earn or lose
any wealth without Allah’s permission.
 The reward of charity is mulitiplied manifold
 The Angels make dua for those who spend in charity
 The Angels curse those who are misery / stingy
 Fear and Grief is removed from those who spend in charity
 Reflect on our context in the West where we are all relatively wealthy – how much charity
do we give?
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Hadith Number 7
‫فضل حَق الذكر‬
The Excellence of Gatherings in which Allah is remembered
:‫صلَّى هللا عَلٌ ِه َو َسلَّم َقا َل‬

َ ًِ‫َن ال َّنب‬
ِ ‫عَن أبًِ ُهرَ ٌرَ ة ع‬
،‫ َهلُّمٌّوا إلى حَ اجَ تِكم‬:‫هللا َع َّز َوجَ َّل َتنادوا‬ َ َّ َ‫ فإذا وَ جَ ُدوا قوما ً ٌَذ ُك ُرون‬،‫كر‬ ِّ ُّ ً‫َطوفُونَ ف‬ ُ ٌ ‫إنَّ ِ َّّلِلِ َتعالى مَالئِ َكة‬
ِ ‫الطرُق ٌَلت ِم ُسونَ أه َل الذ‬
ُ ُ ُ ُ
‫ ِوٌحَ َم ُدو َنك‬،‫ و ٌُ َك ِّبرُو َنك‬،‫ ٌَقولونَ ٌُ َس ِّبحُو َنك‬:‫ مَا ٌَقو ُل ِعبَادِي؟ َقال‬:‫ فٌَسألهم ربهم َوهُو أعل ُم‬،‫حفّو َنهٌم ِبأجنِحَ ت ِِهم إلى ال َّسمَاء ال ُدنٌا‬
َ ِ ٌَ ‫َف‬
‫ك ِعبا َد ًة َوأ َش َّد‬َ َ ‫ل‬ َّ
‫د‬ َ
‫ش‬ ‫أ‬ ‫وا‬ ُ
‫ن‬ ‫ا‬‫ك‬َ ‫ك‬ ‫أو‬ ‫و‬َ
َ َ‫َ ونَ ر‬ ‫ل‬ ُ ‫ل‬ ‫و‬ ُ ‫ق‬ ٌ :َ
‫ل‬ ‫ا‬‫ق‬َ ‫أونً؟‬ َ‫ٌفَ ر‬‫و‬َ ‫ل‬ َ
‫ك‬ :ُ
‫ل‬ ‫و‬ُ ‫ق‬ ٌ
َ َ
‫ف‬ ،َ
‫ك‬ ‫أو‬ َ‫ر‬ ‫َا‬
‫م‬ ‫هللا‬‫و‬ َ ‫ال‬ : ُ
َ‫َ ون‬‫ل‬‫و‬ ُ ‫ق‬ٌ َ
‫ف‬ ‫أونً؟‬ َ‫ر‬ ‫َل‬ ‫ه‬ :‫ول‬ ُ ‫ق‬ٌَ َ
‫ف‬ ،‫ك‬ َ
‫ن‬ ‫و‬ ُ
‫د‬ ِّ‫ج‬ ََُ‫َوٌم‬
ِِّّ َ‫ ال َوهللا ٌَا ر‬:‫ ٌَقُولُون‬:‫ َو َهل رَ أوهَا؟ َقال‬:‫ ٌَقُول‬:َ‫ َقال‬،‫ ٌَسألُو َنك الجَ َّنة‬: َ‫ َفماذا ٌَسألُونَ ؟ َقا َل ٌَقُولُون‬:ُ‫ َف ٌَقُول‬،ً‫سبٌحا‬ ِ ‫ك َت‬ َ َ‫جٌداً ِوأك َثر ل‬ ِ ‫ك ت َم‬ َ َ‫ل‬
َ ً َ ً َ َ َ ً َ َ ُ َ َّ َ
:َ‫ قال‬.‫ لو أنهُم رَ أوهَا كانوا أش َّد َعلٌها حِرصا َوأش َّد لهَا طلبا َوأعظم فٌِها رَ غبَة‬: َ‫ ٌَقولون‬:َ‫ فكٌفَ لو رَ أوهَا؟ قال‬:‫ ٌَقول‬:‫ قال‬.‫مَا رَ أوهَا‬ُ ُ َ َ َ َ ُ َ
‫ َف َكٌفَ لَو رَ أوها؟‬:‫ َفٌَقول‬،‫ الَ وَ هللاِ مَا رَ أوها‬: َ‫ ٌَقُولُون‬:َ‫ َوهَل رَ أوها؟ َقال‬:ُ‫ َف ٌَقُول‬:َ‫ َقال‬،‫وذونَ مِن ال َّنار‬ ُ ‫ ٌ َت َع‬: ََ َ‫وذونَ ؟ َقا َل ٌَقُولُون‬ ُ ‫َف ِم َّم ٌَ َت َع‬
ٌ ‫ ٌَقُو ُل مَل‬:َ‫ َقال‬.‫رت لَهُم‬ ُ ‫شه ُد ُكم أنً َقد َغ َف‬ ُ ً َ ‫ لَو رَ أوها َكا ُنوا أ َش َّد مِنها فِراراً َوأ َش َّد لَها‬: َ‫ ٌَقُولُون‬:‫َقال‬
:‫ك مِنَ المَالئكة‬ ِ ‫ فأ‬:‫ َفٌقُول‬:َ‫ َقال‬،‫مخافة‬
‫ هُم ال ُجلَسَاء الَ ٌَشقى بِهم جَ لٌِسُهم – متفق علٌه‬:َ‫ َقال‬،‫ٌِهم فُالن لٌَسَ مِنهُم إنمَا جَ اء لِحَ اجَ ة‬
َ ِ ‫ف‬
On the authority of Abu Harayrah (May Allah be pleased with him) from the Prophet (Allah's peace
ad blessings be upon him), who said:
Allah, the Exalted, has teams of angels who go about on the roads seeking those who remember
Allah. When they find some people remembering Allah they call to one another and say, `Come to
what you are looking for;' and they surround them with their wings till the space between them
and the lowest sky is fully covered. Allah, the Exalted and Glorious, asks them (although He is best
informed about every thing): `What are my slave saying?' They say: `They are glorifying Your
(Tasbih), praising You (Tahmid), exalting You (Takbir), extolling You (Tamjid),' He asks: `Have they
seen Me?' They reply, `No, indeed, they have not seen You.' He asks: `How would they act if they
were to see Me?' Thereupon they reply: Ìf they were to see You, they would engage more
earnestly in worshipping and glorifying You and would extol You more.' He would say: `What do
they beg of Me?' They say, `They beg You for Your Jannah.' Allah says, `Have they seen My
Jannah?' They say, `No, our Lord.' He says: `How would they act if they were to see My Jannah?'
They reply, `Were they to see it, they would more intensely eager for it.' They (the angels) say,
`They seek Your Protection.' He asks, Àgainst what do they seek My Protection?' They (the angels)
say, Òur Lord, from the fire of Hell.' (He, Allah) says, `Have they seen the fire of Hell?' They say,
`No. By Your Honour, they have not seen it.' He says: `How would they act if they were to see My
Fire?' They say: Ìf they were to see it, they would more earnest in being away from it and fearing
it. They beg of Your forgiveness.' He says: Ì call you to witness that I hereby grant pardon to them
and confer upon them what they ask for; and grant them protection against what they seek
protection from.' One of the angels says: “Our Lord, there is amongst them such and such slave
who does not belong to the assembly of those who are participating in Your remembrance. He
passed by them and sat down with them.' He says: Ì also grant him pardon because they are the
people by virtue of whom their associates will not be unfortunate'.”
It was related by Al-Bukhari (also by Muslim, At-Tirmidhi, and An-Nasa'i).
Benefits of this Hadith:
This hadith explains and highlights the virtues of Allah‟s remembrance (Dhikr) and the status
of those who remember Him cnstantly. The remembrance of Allah incorporates all acts of
servitude and devotion such as Salah, recitation of the Qur‟an, supplication, seeking of
knowledge etc.
Lessons:
 Dhikr is not merely restricted to invocations and supplications rather all acts of
devotion done for the sake of Allah is part of His remembrance.
Sa'id ibn Jubayr said:
ِ‫ُموُّ ػَا ٍِو ِ ََّّللِ تِطَا َػ ٍح فَه َُى َرا ِم ٌش ِ ََّّلل‬
“Anyone engaged in obeying Allah is in fact engaged in the remembrance of

Allah."
Likewise Imam al-Qurtubi said that:
،ُِ‫اىصاى ِح‬ ِ ‫ َوأخثَاس اىغ‬،‫ َوهٍ اىَ َجاىِظ اىرٍِ َُز َمش فُِها َمالً هللا و ُعّْح َسعُىىِ ِه‬،‫ُش‬
َ ‫َّيف‬ ٍ ‫مش ََؼٍْ ٍَ ِجيظ ِػي ٌٍ َوذز ِم‬
ٍ ‫ٍج ِِىظُ ِر‬
َ
‫صُّْغ َواىثِذع َواى ََُْ َضهَّح‬
َ َّ ‫ر‬‫اى‬ َِ
‫ػ‬ ‫اىَثشأج‬ ٍُِِّ
‫ذ‬ َ ‫ق‬ُ ‫ر‬َ‫اى‬ ‫اد‬َّ ‫ه‬ ُ
‫ض‬ ‫اى‬ ‫َح‬ِ ‫ئ‬‫األ‬ ً‫مال‬‫و‬َ
‫اىشدَح واىطَّ ََغ‬ ِ َ‫ػَِ اى ََق‬

َ ‫اصذ‬
“Gatherings of dhikr are the gatherings for knowledge and admonition, those in
which the Word of Allah and the sunnah of His Messenger, accounts of our
righteous predecessors, and sayings of the righteous scholars are learned and
practised without any addition or innovation, and without any ulterior motives
or greed.” (Cited in Fiqh as-Sunnah Ar. vol.2, p.70)
 The purpose of Dhikr is the purification of the self, cleansing of the hearts and
awakening of the conscious. That is why the scholars say that unlike the different acts
of obligatory worship Allah did not place any numbers or limits to Dhikr:
ِ ‫خ ألُوْ ِىٍ ٱألَ ْىثَا‬
‫ب‬ ٍ ‫اس ََِا‬ ِ َ‫ف ٱىَُّ ِو َوٱىَّْه‬ ِ ْ‫خ َوٱألَس‬
ْ ‫ض َو‬
ِ َ‫ٱخرِال‬ ِ ‫ق ٱى َّغ ٰ ََ ٰ َى‬ ِ ‫ٱَّللَ قَُِاٍا ً َوقُؼُىداً َو َػيَ ًٰ إِ َُّ فٍِ َخ ْي‬
َّ َُ‫ٱىَّ ِزََِ ََ ْز ُمشُو‬
‫اس‬ َّ
ِ ْ‫اب اى‬ َ َ
َ ‫ل فقَِْا َػز‬ ً ْ َ
َ َّ‫ض َستََّْآ ٍَا خَ يقدَ هَزا تَا ِطال ُعث َْحا‬ َ
ِ ْ‫خ َوٱألس‬ ٰ ٰ
ِ ‫ق ٱى َّغ ََ َى‬ ْ َّ َ
ِ ‫ُجْىتِ ِه ٌْ َوََرَفنشُوَُ فٍِ َخي‬ ُ
“Surely, in the creation of the heavens and the earth, and in the alternation of
night and day, there are signs for the people of wisdom,who remember Allah
standing and sitting, and (lying) on their sides, and ponder on the creation of the
heavens and the earth (and say) “Our Lord, You have not created all this in vain.
We proclaim Your purity. So, save us from the punishment of Fire.” (Aal-Imran:
190-191)
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Hadith Number 8
‫ئخ‬١‫ اٌغ‬ٚ ‫أػّبي اٌصبٌحخ‬

Good and Bad Deeds
‫ إْ هللا‬: ‫ لبي‬ٌٝ‫رؼب‬ٚ ‫ٗ ػٓ سثٗ رجبسن‬٠ٚ‫ش‬٠ ‫ّب‬١‫عٍُ ف‬ٚ ٗ١ٍ‫ هللا ػ‬ٍٝ‫ي هللا ص‬ٛ‫ ػٓ سع‬، ‫ّب‬ٕٙ‫ هللا ػ‬ٟ‫ػٓ اثٓ ػجبط سض‬
‫ب هللا‬ٙ‫ب وزج‬ٍّٙ‫ب فؼ‬ٙ‫إْ ٘ ُّ ث‬ٚ ، ‫ب هللا ػٕذٖ حغٕخ وبٍِخ‬ٙ‫ب وزج‬ٍّٙ‫ؼ‬٠ ٍُ‫ فّٓ ٘ ُّ ثحغٕخ ف‬: ّٓ١‫ئبد ثُ ث‬١‫اٌغ‬ٚ ‫وزت اٌحغٕبد‬
‫ب‬ٙ‫ب وزج‬ٍّٙ‫ب فؼ‬ٙ‫إْ ٘ ُّ ث‬ٚ ، ‫ب هللا ػٕذٖ حغٕخ وبٍِخ‬ٙ‫ب وزج‬ٍّٙ‫ؼ‬٠ ٍُ‫ئخ ف‬١‫إْ ٘ ُّ ثغ‬ٚ ، ‫ عجؼّئخ ضؼف‬ٌٝ‫ػٕذٖ ػشش حغٕبد إ‬
‫احذح‬ٚ ‫ئخ‬١‫هللا ع‬
On the Authority of Ibn Abbas (R) that the prophet (pbuh) 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 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.” (Bukhari)
So, one intended good deed not acted out equals one good deed.
One intended good deed acted out equals ten to seven hundred times or many times
over.
One intended bad deed not done equals one good deed.
One intended bad deed acted out equals one bad deed.
Over and over in the Qur‟an the believers are mentioned with acts of good
deeds/righteous behaviour. How do we know what kind of fruit tree is before us? By the
fruit it bears, sweet, tasteless, bitter, or sour and so are our deeds according to our
intentions. May we choose the sweet deed with the pure intention and may Allah Most High
forgive us for our tasteless, bitter and sour deeds
Our personal autobiography has been caught on film from puberty till this day with our
intentions and thoughts displayed on the screen. Allah Most High tells us, “And We have
already created man and know what his soul whispers to him and We are closer to him than
[his] jugular vein when the two receivers [i.e. recording angels]receive [record each word and
deed] seated on the right and on the left. He does not utter any word except that with him is
an observer prepared [to record]. (Qur‟an 50:16-18) “And indeed, [appointed] over you are
keepers (angels who preserve the deeds of men in records) noble and recording, they know
whatever you do.” (Qur‟an 82:10-12)
In the court of Allah Most High we will not only receive our book with our deeds
present but our body organs will testify against us on that day. “On a Day when their
tongues, their hands and their feet will bear witness against them as to what they used
to do.” (Qur‟an 24:24) “Until, when they reach it (Hell-Fire) their hearing and their
eyes and their skins will testify against them of what they used to do. And they will say
to their skins, „Why have you testified against us?” They will say, “We were made to
speak by Allah who has made everything speak; and He created you the first time and
to Him you are returned. And you were not covering [i.e. protecting] yourselves, lest
your hearing testify against you or your sight or your skins, but you assumed that Allah
does not know much of what you do. And that was your assumption which you
assumed about your Lord. It has brought you to ruin, and you have become among the
losers.” (Qur‟an 41:20-23)
What about the disbelievers, idolaters and the hypocrites? “Say, “Shall we inform you of
the greatest losers as to [their] deeds?” [They are] those whose effort is lost in worldly life,
while they think that they are doing well in work.” Those are the ones who disbelieve in the
verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and
We will not assign to them on the Day of Resurrection any weight [i.e. importance]. ( Qur‟an
18:103-105) “For those [polytheists], their deeds have become worthless, and in the Fire they
will abide eternally.” (Qur‟an 9:17) “And Allah has promised the hypocrite men and women
and the disbelievers the fire of Hell, wherein they will abide eternally.” (Qur‟an 9:68)
The Prophet (pbuh) said, “Save yourselves from the fire of Hell even if it be by giving
away a bit of a date or by uttering a good word.” (Bukhari)
The Prophet (pbuh) said to „Aishah, “O „Aishah, abstain from the sins which are looked
upon as trivial, for they too will be enquired about by Allah.” (Ahmad) Also another saying,
“Beware of minor sins, for they will gather together on man so much so that they will kill
him.” (Ahmad)
END
NB: The Meadows Team may organise Hadith Qudsi Course Part 2 to cover 8 more Sacred Hadiths.
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East London Mosque & London Muslim Centre
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Tafseer of Sacred Hadith

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1|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE

What are the Meadows of Paradise………………………………………………….......………3

Brief Synopsis of the Course…………………………………………………………....………3

Who is this course for……………………………………………………………………..……3

What you will learn at the end……………………………………………………………...........4

What is a Hadith Qudsi……………………………………………………………….………...6

Hadith Number One…………………………………………………………………………...7

Hadith Number Two………………………………………………………………………….11

Hadith Number Three………………………………………………………………………...14

Hadith Number Four…………………………………………………………………….……17

Hadith Number Five…………………………………………………………………...……...19

Hadith Number Six……………………………………...…………………………………….24

Hadith Number Seven………………………………….……………………………………...28

Hadith Number Eight...………………………………………………………………….……32

2|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE

Brief Synopsis of the Course:

Who is this course for?

Students of Shari’ah who wish to further their knowledge of Hadith

Teachers who wish to learn the Divine methodology of disseminating knowledge

3|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE

Know some of the meanings of some selected sacred hadiths

Develop a deeper love for Allah

Earn the pleasure of Allah

Some of the topics include:

Session 1: 1st Oct: 7:00pm

Session 2: 8th Oct: 6:45pm

Session 3: 15th Oct: 6:45pm

Session 4: 22nd Oct: 6:15pm

Session 5: 29th Oct: 7:45pm

Session 6: 5th Nov: 7:15pm

Session 7: 12th Nov: 7:15pm

Session 8: 19th Nov: 7:15pm

4|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE

5|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE

6|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE

7|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE

8|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE

Benefits from the Hadith:

9|Meadows of Paradise: Tafseer of Sacred Hadith – ELM/IFE

“I am as My servant thinks I am. I am with him when he makes mention of Me. If he

“I am as My servant thinks I am”

“I am with him when he makes mention of Me”

If he makes mention of Me to himself, I make mention of him to Myself;

and if he makes mention of Me in an assembly, I make mention of him in an assembly

Lessons from the Hadith

It was related by Muslim (also by at-Tirmidhi and an-Nasa'i).

ْ ُ‫صالَجَ َوَ ُْؤذ‬

ُ ِ‫ص َذ ٰقَرِ ُنٌ تِ ْٲى ََِِّ َوٱألَ َر ٰي َمٲىَّ ِزٌ َُ ْْف‬

: ‫ب َرىِل ََى ًَ اىقُِا ٍَ ِح إرا َجاصي اىَّْاط‬

Reported by Ahmad and authenticated by Al-Albani

َُٕ‫ اٌ َغ‬ٟ‫صالح َسا ِػ‬

It was related by Abu Dawud and an-Nasa'i

‫ة ىَهٌُ ٍَّ ْغفِ َشجٌ َوأَجْ ٌش َمثُِ ٌش‬

(Recorded by Bukari, Book of Riqaq - Sixth Chapter, Hadith Number 6424)

Fiqh al Hadith (Notes on the Hadith):

 Misfortunes and calamities are from the sunan of Allah:

2. Thorough examination (tamhis):Difficulties unveil the true nature of people by

َُّْٛ ٍَ‫َ ْؼ‬٠ ‫ ْا‬ُٛٔ‫ َوب‬ْٛ ٌَ ‫اة االٌّ ِخ َش ِح أَ ْوجَ ُش‬

In a Hadith Qudsi the Prophet said that Allah said:

‫ّب اٌجٕخ‬ِٕٙ ٗ‫ض‬ٛ‫ٗ فصجش ػ‬١‫جز‬١‫ ثحج‬ٞ‫ذ ػجذ‬١ٍ‫إرا اث‬

5. Admonition for the negligent and a warning :

َ ‫َز‬٠ ُْ ُٙ ‫ض هشآ ِء ٌَ َؼٍه‬