Tafseer Of Sacred Hadith

1 | 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


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.

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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).

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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

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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

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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.

http://www.eihs.org.uk/

http://www.zpu.edu.jo/

http://www.zpu.edu.jo/

http://springfoundation.co.uk/

http://www.eaisonline.com/

http://europeanimams.net/ar/

http://islamicforumeurope.com/live/ife.php

http://islamicforumeurope.com/live/ife.php

http://www.londoneastacademy.com/

http://www.eastlondonmosque.org.uk/?page=home


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

أ١بء هللا

The Friends of Allah (Awliya Allah)

هللا ػ١ ع : ) إ هللا رؼب لبي : ػ أث ش٠شح سض هللا ػ لبي : لبي سعي هللا ص

ب افزشضز ػ١ ، ب ٠ضاي ػجذ ثشء أحت إ ػبد ١ب فمذ آرز ثبحشة ، ب رمشة إ

ثباف حز أحج ، فئرا أحججز وذ عؼ از ٠غغ ث ، ثصش از ٠جصش ث ، ػجذ ٠زمشة إ

ج از ٠ش ثب ، إ عؤ ألػط١ ، ئ اعزؼبر ألػ١ز ( سا ٠ذ از ٠جطش ثب ، س

. اجخبس

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:

ؼجضح Mu'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.

(خ Mini Miracles): Karamat constitutes that supra-normal happening which] (وشا

emanates from a person who is outwardly and inwardly righteous (a believer), follows an

apostle/Prophet and adheres to his Shari’ah.

عزذساجإ Tricks 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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Hadith Number Two

رزوش هللا

Remembering God

صه هللاه لبي: لبي اهج ػ هللاه ش٠شح سض أث ػ عه : ػ١

، رو " روش ف فغ ؼ إرا روش، فئ أب ػجذ ث، ذ ظ رؼب: أب ػ روش ف ٠مي هللاه إ شر ف فغ،

ة رمشه إ ، ل خ١ش ، روشر ف ل أرب إ ثبػب ثذ إ١ ه رساػب، رمشه ة إ رمشه إ رساػب، ثذ إ١ ه ثشجش، رمشه إ

خ ش ش، أر١ز 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

رحش٠ اش٠بء

Prohibition of Show-off

عه ٠مي ؼذ سعي هللا صه هللا ػ١ ش٠شح سض هللا ػ لبي ع :ػ أث

خ م١ب ا ي اهبط ٠مض ٠ ه ه أ ذ ف١ب ؟ لبي : إ ب ػ ب ، لبي : ف ز ، فؼشف ف ؼ ، فؼشه ث ذ ، فؤر اعزش سج ػ١

ش ث ه أ ، ث ٠مبي جشء ، فمذ ل١ ذ أل ىهه لبر ذد : لبي وزثذ ، ذ ف١ه حزه اعزش فغحت لبر م حزه أ ج ػ

ب . لبي ف ؼ فؼشف ، فؼشه ث ، فؤر مشآ ، لشأ ا ػه ؼ سج رؼه ا ذ ف اهبس . ب ؟ لبي : رؼه ذ ف١ ب ػ : ف

، ل مشآ لشأد ف١ه ا ز ، ػه ؼ مشآ ١مبي : لبسء ، فمذ ا ز ، لشأد ا ػه ؼ ذ ا بي : وزثذ ، ىهه رؼه

أ أػطب ، عهغ هللاه ػ١ سج ف اهبس ، م حزه أ ج ش ، فغحت ػ ه أ ، ث ل١ بي ، فؤ ف صبف ا فؼشه ر ث

فمذ ف١ب ب إاله أ فك ف١ ٠ رحت أ عج١ ذ ف١ب ؟ لبي : ب رشوذ ب ػ ب . لبي : ف ، فؼشف ه . لبي : وزثذ ، ؼ

فغحت ػ ش ث ه أ ، ث اد فمذ ل١ ذ ١مبي : ج ف ابس ىهه فؼ م ه أ ث سا غ - ج

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).

http://www.sonnaonline.com/Montaka/Tabweeb.aspx?RootID=1931

http://www.sonnaonline.com/Montaka/Tabweeb.aspx?RootID=1931


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:

م الج وؤذىا ٱىض ىا ٱىص حفآء وق ىه ٱىذ خيص شوا إال ىؼثذوا ٱلل آ أ ح و ٱىق اج ورىل د

"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:

اىه سئآء ٱىاط فق وٱألري مٲىز رن تٲى ىا ال ذثطيىا صذق آ ؤها ٱىز

“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:

ا اىششك األصغش ؟ ا أخاف ػين اىششك األصغش ، قاىىا : و أخىف إ

اء ، قىه هللا ػض وجو ألصحاب ح إرا جاصي اىاط :قاه اىش اىقا رىل ى

ا ، فاظشوا هو ذجذو ػذه جضاء ارهثىا إى اىز مر ذشاءو ف اىذ

“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

صالح ساػ اغ

The Shepherd’s Prayer

ػذ سعي هللا صه هللا ػ١ عه ٠مي: هللا ػ لبي ع ش سض ػ ػمجخ ث ػب

ه: ) ج ٠ص ف١مي هللا ػضه الح ، ثبصه ٠ؤر ف سأط شظ١خ جج ساػ غ زا ، ٠ؼجت سثه أظشا إ ػجذ

أدخز اجهخ.(.سا أث د ، لذ غفشد ؼجذ اف الح ، ٠خ اصه ٠م١ اد اغبئ٠ؤر

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 ؼجة which 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:

غفشج وأجش مثش إ ة ىه سته تٲىغ خشى ٱىز

“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

اإلزحب ثبصبئت

meTt mhlaC h uhrhTstseT

ه سعي هللا ص هللا ػ١ ع لبي ٠مي هللا رؼب ب ؼجذ اؤ ػذ جضاء إرا لجضذ صف١ه ػ أث ش٠شح أ

ه احزغج إال اجهخ. سا اجخبس ١ب ث أ اذ

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:

بثش٠ ش ٱصه ثش شاد ٱثه ٱألفظ اي ٱأل مص جع ٱ ف خ ٱ ء ثش هى ج

“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:

ب أ سصل ف١مي سث ب ٱثزال فمذس ػ١ آ إرا ه أ

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:

وبا ٠ؼ ؼزاة االخشح أوجش

“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:

إرا اث١ذ ػجذ ثحج١جز١ فصجش ػض ب اجخ

“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 :

ػ ٠زضشه آء ؼه شه ٱضه جؤعآء ثٱ لجه فؤخز أ مذ أسعآ إ

“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:

ثزث ى فؤ

“...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:

ز أ ٠ؼ ٱلله شش هى أ رحجا ش١ئب ػغ خ١ش هى ا ش١ئب أ رىش ػغ وش هى مزبي ٱ وزت ػ١ى

ال رؼ

“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.

“ث....عئ سعي هللا ص هللا ػ١ ع: أ ابط أشذ ثالء؟ لبي: األج١بء ث األث فبأل”

Fourthly:

A believer can turn a misfortune into a good fortune:

ػججب ألش اؤ إ أش و خ١ش ، ١ظ ران ألحذ إال ؤ ؛ إ أصبثز عشاء شىش ؛ فىب خ١شا ، إ

أصبثز ضشاء صجش ؛ فىب خ١شا . سا غ

"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

إفبق ف عج١ هللا

Spending in Charity

ثن - عنهأن حد ناد عن العرج عن أبي هريرة رضي للا ثني مالك عن أبي الز س قال ا إسماعيل قال حد عي لا للا رسل للا

عيك أنفق يا ابن آد أنفق قال للا

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

يقدر ل . زق لمن يشاء من عباده يخف قل إن ربي يبسط الر ما أنفقت من شيء فه ازقين خير الر ه

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 حق الذكر

The Excellence of Gatherings in which Allah is remembered

:عله وسلم قال عن النب صلى هللا أب هررة عن

عز ذكرون هللا كر، فإذا وجدوا قوما لتمسون أهل الذ رق طوفون ف الط تعالى مالئكة وا إلى حاجتكم، إن لل وجل تنادوا: هلم

سألهم رب ماء الدنا، ف حفونهم بأجنحتهم إلى الس كبرونك، وحمدونك ف سبحونك، و قولون قول عبادي؟ قال: هم وهو أعلم: ما

قولون لو قول: كف لو رأون؟ قال: قولون: ال وهللا ما رأوك، ف قول: هل رأون؟ ف دونك، ف ج بادة وأشد رأوك كانوا أشد لك ع وم

قول: وه سألونك الجنة، قال: قولون: سألون؟ قال قول: فماذا ا ر لك تمجدا وأكثر لك تسبحا، ف قولون: ال وهللا ل رأوها؟ قال:

قولون: قول: فكف لو رأوها؟ قال: هم رأوها كانوا أشد علها حرصا وأشد لها طلبا وأعظم فها رغبة. قال: ما رأوها. قال: لو أن

قولون: ال وهللا قول: وهل رأوها؟ قال: : تعوذون من النار، قال: ف قولون تعوذون؟ قال قول: فك فمم ف لو رأوها؟ ما رأوها، ف

قولون: لو رأوها كانوا أشد منها فرارا وأشد لها مخافة، قال: فقول: فأشهدكم أن قد غفرت قول ملك من المالئكة: قال: لهم. قال:

شقى بهم جلسهم فهم فالن لس منهم إنما جاء لحاجة، قال: هم الجلساء ال متفق عله –

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

http://www.islamweb.net/newlibrary/showalam.php?ids=3


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:

تطاػح فهى رامش لل و لل مو ػا

“Anyone engaged in obeying Allah is in fact engaged in the remembrance of

Allah."

Likewise Imam al-Qurtubi said that:

يف وذزمش، وه اىجاىظ اىر زمش فها مال هللا وعح سعىىه، وأخثاس اىغ جيظ ػي ىظ رمش ؼ اىصاىح، ج

ضهحومال األئح اىضهاد اىرقذ اىثشأج ػ اىرصغ واىث ذع واى

غ قاصذ اىشدح واىط ػ اى

“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:


و وٱى هاس اخ ألوى ٱألىثاب خ وٱألسض وٱخرالف ٱى ى ف خيق ٱىغ إ قاا وقؼىدا وػي ٱلل زمشو ٱىز

ا خيقد هزا تاطال عثحال فقا ػ زاب اىاس آ خ وٱألسض ست ى ف خيق ٱىغ شو ورفن جىته

“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

أػبي اصبحخ اغ١ئخ

Good and Bad Deeds

إ هللا ٠ ػ سث رجبسن رؼب لبي : ػ اث ػجبط سض هللا ػب ، ػ سعي هللا ص هللا ػ١ ع ف١ب ٠ش

ثب فؼب وزجب ثحغخ ف ٠ؼب وزجب هللا ػذ حغخ وبخ ، إ هللا وزت احغبد اغ١ئبد ث ث١ : ف

ثب فؼب وزجب ثغ١ئخ ف ٠ؼب وزجب هللا ػذ حغخ وبخ ، إ ػذ ػشش حغبد إ عجؼئخ ضؼف ، إ

هللا ع١ئخ احذح

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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Documents

Tafseer Of Sacred Hadith