Muharram Is the first month of the Islamic Calendar

Muharram
Shah ast Husayn baad Shah ast Husayn
Deen ast Husayn Deen panaa ast Husayn
Sar daad na daad dast dar dast-e-yazid
Haqqa ke bina-e laa ilahaa ast Husayn
(radi Allahu anhu)
Hazrat Khwaja Muinuddin Chishti Ajmeri (rahmatullah alayh)

The meaning of the word:- The word "Muharram" means "Forbidden." Even before Islam, this month was always known as a sacred month in which all unlawful acts were forbidden, prominently the shedding of blood.
A blessing of Muharram:- There are many bounties of this month, especially the tenth of Muharram.
Two of the many virtues of the 10th of Muharram:- On this day he who spends more lavishly for the sake of his family members, Allah Ta'aalaa will bestow blessing upon the sustenance of the following year.
Abu Qataada (R.A.) has related that the Prophet Hazrath Mohammade Mustafa (SA) has reported to have said, It is my thought that by fasting on the 10th of Muharram Allah Ta'aalaa will pardon the sins of the past year.
(Tirmizi)


Events of Muharram:-

PRIOR TO ISLAM

* Adam (A.S.) was born and had entered Paradise on the 10th of Muharram.
* Ayyub (A.S.) was cured from his illness.
* A way was made in the sea for Bani Israel.
* Suleman (A.S.) was ordained King.
* The oceans and Heavens were created. (Tanbihul-Gaafileen)

During Islam:-
Hadhrat Hussain (R.A.) was martyred in this month. Shaykhain Tirmizi & Haakim has narrated from Anas (R.A) that the following verse: "Allah may forgive thee of thy sins that which is past and that which is to come." (Al-Fath)
"The best of fasts besides the month of Ramadhan is the fasting of Allah's month of Muharram."
(Muslim)

In another Hadeeth, Hazrat Ibn Abbas (Radhiyallahu-Anhu) reports: "that the Messenger of Allah (Sallallahu-Alayhi-Wasallam) said: "The one that keeps a fast in the month of Muharram will receive the reward of thirty fasts for each fast (in this sacred month)."
(Tabraani)

Although the fasts of the month of Muharram are not obligatory, the one who fasts in these days out of his own will and choice is entitled to a great reward by Almighty Allah. The Hadith citied above signifies that the fasts of the month of Muharram are the most rewardable among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligatory on him.
The Hadith does not mean that the reward promised for fasts of Muharram can only be attained by fasting for the whole month. On the contrary, each fast during this month has merit. Therefore, one should take advantage of this opportunity.

The Day of Aashora (10th Muharram)

Although the month of Muharram is a sacred month as a whole, the 10 th of Muharram is the most sacred among all its days. The day is named ‘Ashurah'. It is one of the most important and blessed days of Allah in the Islamic calendar.
According to the Holy companion, Ibn Abbas Radhiallaho Anhu, when the Holy Prophet Sallallahu Alayhi Wassallam migrated to Madinah, he found that the Jews of Madinah used to fast on the 10 th day of Muharram. They said that it was the day on which the Holy Prophet Musa Alayhis Salaam and his followers crossed the Red Sea miraculously, and the Pharaoh was drowned in its water. On hearing this from the Jews, the Holy Prophet Sallallahu Alayhi Wassallam said, “We are more closely related to Musa than you.” So the Prophet Sallallahu Alayhi Wassallam directed the Muslims to fast on the day of Ashura.
(Abu Dawood)

According to another Hadith, it is more advisable that the fast of Ashura should be either preceeded or suceded by an additional fast. It means that one should fast two days: the 9 th and 10 th of Muharram or the 10 th and 11 th . The reason of this additional fast as mentioned by the Holy Prophet Sallallahu Alayhi Wassallam is that the Jews used to fast on the day of Ashura alone, and the Holy Prophet Sallallahu Alayhi Wassallam wanted to distinguish the Islmaic-way of fasting from that of the Jews. Therefore, he advised the Muslims to add another fast to the

day of Ashura.
Some Ulama (scholars) are of the opinion that before the fasts of Ramadhan were made compulsory, the fast of the day of Aashora was compulsory upon the Ummah.
This is stated in a Hadeeth reported by Hazrat Aisha (Radhiyallahu-Anha):
"that the Holy Prophet Sallallahu-Alayhi-Wasallam) ordered the observance of the fast of Aashora. However, when the fast of Ramadhan became compulsory, then whosoever wished, kept this fast and whosoever desired did not observe this fast."
(Bukhari)
But, nevertheless the Prophet (Sallallahu-Alayhi-Wasallam) continued to fast this day and encouraged his Companions to do the same.

The Prophet (Sallallahu-Alayhi-Wasallam) has exhorted and encouraged his Ummah to fast on this day. He said:
"This fast is a compensation for the (minor) sins of the past year."
(Muslim)

One should also observe the fast of the 9th Muharram to safeguard his deed from resemblance with the Non-Muslims who fast only on the 10th Muharram.
Hazrat Ibn Abbas (Radhiyallahu-Anhu) said:
"When Rasulullah (Sallallahu-Alayhi-Wasallam) observed the fast of the day of Aashora and ordered (his Companions) to fast, they said: `O Rasulullah! It is a day revered (glorified) by the Jews and Christians.' Thereupon Rasulullah said: "The coming year, if Allah wills (I remain alive), I will for surely fast on the ninth (also)."
(Muslim)
These Ahadeeth indicate clearly that one should fast on the ninth and tenth of Muharram. However, if one does not manage to fast on the ninth, then he/she should fast on the eleventh of Muharram instead.
The Holy Prophet (Sallallahu-Alayhi-Wasallam) said:
"Observe the fast of Aashora and oppose the Jews. Fast a day before it or a day after."
(Baihaqi)
Hence, it is important to either fast on the ninth and the tenth or the tenth and the eleventh of Muharram. To fast only on the day of Aashora is Makrooh as stated by Allamah Ibn Aabideen Shaami.
One should be generous on one's family and dependants and spend more on them than what is normally spent. Rasulullah (Sallallahu-Alayhi-Wasallam) said:
"One who generously spends on his family on the day of Aashora, Allah will increase (his provision) for the whole year." (Baihaqi)
These are the only actions supported by Ahadeeth.
Let us observe this great day according to the ways of Rasulullah (Sallallahu-Alayhi-Wasallam) and the Sahabah (Radhiyallahu-Anhum), and refrain from all innovations which deprive us of the blessings from Almighty Allah.
May Allah guide us all upon the Straight Path and save us from every act which brings His displeasure.
Ameen.

Did You Know?
The significance of the Day of Aashora is from the time of our Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam). Thus, to attribute the significance of Aashora to the martyrdom of Hazrat Husayn (Radhiyallahu-Anhu) is baseless. Therefore, the host of baseless customs with regard to his martyrdom must be discarded.
The martyrdom of Hazrat Husayn (Radhiyallahu-Anhu) was indeed a great tragedy but Islam is not a religion of perpetual mourning. Having love for Hazrat Husayn (Radhiyallahu-Anhu) does not necessarily mean that his blessed name should be lamented upon especially when he gained the status of a Shaheed (Martyr), but instead one should convey Thawaab (reward) to him and donate on his behalf for the pleasure of Allah (on Allah's name).
Lamenting, mourning, displaying grief and beating heads is forbidden in Islam. To carry out these acts especially on this Day of Aashora is a Bid'ah (an bad innovation in Islam). To take part in them or to look at them with respect is not permissible.
Dirges (songs of mourning) should be abstained from as they have been clearly prohibited in the Ahadeeth.
Some people think that it is not good to marry in the month of Muharram. This is also a baseless conception.

IMPERMISSIBLE ACTS ON THE DAY OF AASHOORAH
It is absolutely clear that the significance of the day of Aashoorah is from the time of the Holy Prophet sallallahu alayhi wasallam. However, many people regard this day as the day of mourning the martyrdom of Hadhrat Husayn radhiyallahu anhu. The martyrdom of Hadhrat Husayn radhiyallahu anhu was indeed a great tragedy but Islaam is not a religion of perpetual mourning. Abu Saeed radhiyallahu anhu relates that Rasullullah sallallahu alayhi wasallam has cursed mourners and those who listen to them (attentively). (Abu Dawood)

The pages of Islaamic History are filled with the blood of the martyrs. Should we begin to mourn the martyrdom of the Sahaabah alone, every other day would be a day of mourning. Thus, to attribute the significance of Aashoorah to the martyrdom of HadhratHusayn radhiyallahu anhu is baseless. Therefore, the host of baseless customs with regard to his martyrdom must be discarded.

Rasulullah sallallahu alayhi wasallam would have been more worthy for (mourning and lamenting). Also, refrain from innovations of the Khawaarij (those who harbour hatred for the family of Rasullullah sallallahu alayhi wasallam). Similarly, refrain from the innovations of the ignorant because they oppose ruin with destruction, innovations with innovations and evil with sin and show great joy and happiness in it. They regard the tenth of Muharram as the day of Eid.

They indulge in adornment and dying of the hair and beard, applying surmah (collyrium), wearing new clothes, spending lavishly, and cooking various foods and khitchra (a certain type of food) which are not generally prepared. All these actions are regarded as sunnah according to their belief, where as the true sunnah is to shun all these useless practices, since no authentic narration sanctioning and permitting such actions can be found. (Maa thabata bis sunnah Page 20-21)

Shaykh Abdul Haqq further writes a detailed list of the various beliefs about the significance of the day of Aashoorah; many of them being quoted even in our time; and concludes by saying: "All the above are fabrications." (Maa thabata bis sunnah Page 21)
Let us observe this great day according to the way of Rasulullah sallallahu alayhi wasallam and the Sahaabah radhiyallahu anhum and refrain from all innovations which deprive us of the blessings from Allah Ta’aala. May Allah guide us all upon the Straight Path and save us from every act which brings His displeasure. Aameen.

RECOMMENDED DEEDS ON THE DAY OF AASHOORAH

The Holy Prophet sallallahu alayhi wasallam has exhorted and encouraged his ummah to fast on this day. Abu Qataadah radhiyallahu anhu narrates that the Holy Prophet sallahllahu alayhi wasallam was asked regarding the fast of the day of Aashoorah. The Holy Prophet sallallahu alayhi wasallam replied: "It is a compensation for the (minor) sins of the past year". (Muslim Vol.1 Page 368)
NOTE:- It must be borne in mind that wherever a promise of forgiveness of sins is made upon the fulfillment of some action, it is only the minor sins that are forgiven. The major sins are not forgiven without true tawbah (repentance).
One should also observe the fast of the 9th Muharram to safeguard his deed from resemblance with the non-muslims who fast only on the 10th Muharram. Ibne Abbas radhiyallahu anhu said: When Rasulullah sallallahu alayhi wasallam observed the fast of the day of Aashoorah and ordered (his Companions) to fast, they said, "O Rasulullah!It is a day revered by the Jews and Christians." Rasulullah sallallahu alayhi wasallam said, "The coming year, if Allah wills, we will fast on the ninth (also)". (Muslim Vol.1 Page 359)
These ahadeeth indicate clearly that one should fast on the ninth and tenth of Muhaaram. However, if one does not manage to fast on the ninth, then he should fast on the eleventh of Muharram instead. The Holy Prophet sallallahu alayhi wasallam said: "Observe the fast of Aashoorah and oppose the Jews. Fast a day before it or a day after." (Bayhaqi). Hence, it is important to either fast on the ninth and tenth of Muharram or the tenth and eleventh. To fast only on the day of Aashoorah is makrooh tanzeehi as stated by Allamah Ibne Aabideen Shaami. One should be generous on one’s family and dependents and spend more on them than what is normally spent. Abu Hurayrah radhiyallahu anhu reports that Rasulullah sallallahu alayhi wasallam said: "One who generously spends on his family on the day of Aashoorah, Allah will increase (his provision) for the whole year". (Bayhaqi, At Targheeb Wat Tarheeb Vol. 2 Page 116)

These are the only actions supported by ahaadeeth.

THE MONTH OF MUHARRAM
With the sighting of the new moon the Islaamic new year is ushered in. The first month Muharram is one of the four sacred months that Allah has mentioned in the Holy Qur’aan:
Lo.’ The number of the months with Allah is twelve months by Allah ‘s ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them. (9:36)

The specification of these four sacred months is stated in a hadeeth narrated by Abu Bakrah radhiyallahu anhu ; Verily time has completed its cycle and returned to its original stage as it was on the day Allah created the heavens and the earth. The year consists of twelve months, four of which are sacred. Three of them occur consecutively; Zil Qa’dah, Zil Hijjah and Muharram , (the fourth being) Rajab of Mudhar (named after the tribe of Mudhar as they used to respect this month) which occurs between Jamadiul Aakhir and Sha’baan. (Bukhari Vol.2 Page 622)

From out of the four sacred months, Muharram has been blessed with certain specific virtues. The Holy Prophet sallallahu alayhi wasallam said: The best of fasts besides the month of Ramadhaan is the fasting of Allah’s month of Muharram and the best of salaat besides the fardh (compulsory) salaat is the tahajjud salaat (performed after midnight before dawn). Muslim Vol.1 Page 368

In another hadeeth, Ibne Abbas radhiyallahu anhu reports that the Messenger of Allah sallallahu alayhi wasallam said: He who fasts on the day of Arafah (9th Zil Hijjah), his fast will be a compensation for the sins of two years and the one that keeps a fast in the month of Muharram will receive the reward of thirty fasts for each fast (in this sacred month). Tabraani, At Targheeb WatTarheeb Vol.2 Page 114.

Important Hadees

The Holy Prophet Hazrath Mohammed Mustafa (SA) Said:

1) Four things that make your body sick:
a) Excessive talking
b) Excessive sleeping
c) Excessive eating and
d) Excessive meeting other people

2) Four things that destroys the body:
a) Worrying
b) Sorrow (Sadness/Grief)
c) Hunger
d) Sleeping late in the night

3) Four things that dry the face & take away its happiness:
a) Lying
b) Being disrespectful / impudent (insisting on something wrong knowingly)
c) Arguing without adequate knowledge & Information.
d) Excessive immorality (doing something wrong without fear).

4) Four things that increases the wetness of face & it happiness:
a) Piety b) Loyalty
c) Generosity (being kind)
d) To be helpful to others without he/she asking for that.

5) Four things that stop the Rizq (Sustenance) :
a) Sleeping in the morning (from Fajr to sunrise)
b) Not Performing Namaz or Ir-regular in Prayers
c) Laziness / Idleness
d) Treachery / Dishonesty

6) Four things that bring / increase the Rizq:
a) Staying up in the night for prayers.
b) Excessive Repentance
c) Regular Charity
d) Zikr (Remembrance of Allah / God).

The Holy Prophet (SAW), Also said to communicate to others even if you listen One Verse (Ayaah) & this one verse will stand on the Day of Judgment for intercession.

The Holy Prophet (SAW) said, Stop doing everything during the Azaan, even reading the Quran, the person who talks during the Azaan will not be able to say the Kalima E Shahada on his/her death bed....

**READ THIS DUAA FOR BETTER LIFE**

Allahumma- inni- ala- Zikr-ika -wa Shuk-rika wa husni-Ibaadatik

About Tahara



About Taharah, Our Holy Prophet Muhammad Mustafa (S A) said:

“Purity is half of faith”
(Muslim)

“Cleanliness is half of faith.”
(Muslim)

“The key to Heaven is the prayer. And the key to prayer is cleanliness.”
(Ahmad)

WHAT IS TAHARAH?

The word “Taharah” means cleanliness or purification. In Shariah, it refers specifically
to one’s body and clothes (and the place where one performs the Salah - prayer). Personal hygiene is very important in Islam: a Muslim should always keep him/herself and the clothes clean from impurities such as urine, blood, pus, emetic,

prostatic fluid, stool/excrement, etc. When you have reached the age of adolescence you should shave the private parts of the body (i.e. armpits and genital region) to remove impurities and to prevent carrying germs, dirt, etc.


TYPES OF IMPURITIES/DIRTINESS (“NAJASAAT”)

There are basically two types of impurities:

(i) Najaasat-e-Hukmiyyah – this is impurity that is not visible to the human naked eye and it consists of two kinds:

Hadath – this is lesser impurity and you have to do the Wudu (Ablution). Examples are: urine, stool, blood, wind, vomiting (mouthful) fainting, intoxication, pus, laughing during Salaat, sleeping with support and lying down, unconsciousness.

Akbar – this is greater impurity and you have to do the Ghusal (ritual
bath). Examples are: discharge of semen (whether during sleep or not), menstruation, after birth of a baby, and after relations between husband and wife.

(ii) Najaasat-e-Haqiqi – this is impurity that is visible and apparent to the human eye and it consists of two kinds:

Ghalizah – this is heavy impurity that covers the body being half an inch and you have to wash the body and clothes three times each.Examples are: human blood, semen and pus, human urine and excrement, menstrual blood, vomiting, spillage of alcohol on the body or clothes, urine, excrement and blood of animals, ducks and hens droppings, and the saliva of some animals (e.g. dogs).

Khafifah – this is light impurity that covers the body or clothes 1/4th and for this too, you must wash the body and clothes three times. Examples are: urine of Halaal (permitted) animals, the droppings of Haraam (prohibited, e.g. birds of prey) animals and the roppings of Halaal birds (i.e. it has a bad smell).


THE PROPHETIC SUPPLICATIONS WHEN ENTERING AND LEAVING THE BATHROOM

The Prophet (S A) has recommended the following:

a). One should not touch the private parts with the right hand when
urinating,

b). One should not also use the right hand to clean oneself from
excrement.

c). Neither urinate nor defecate with one’s front or rear towards the
direction of Prayer when outdoor.

d). One should not urinate in flowing water

e). One should not talk with anyone in the bathroom.

Bhukari, Muslim, Abu Dawud and Tirmidhi

1. On the authority of Anas t, ‘The Prophet r used to say when entering the bathroom :
ALL HUMMA INN. A`DHU BIKA MINAL KHUBUTHI WAL KHAB’ITH

O Allah! I seek refuge in You from demons, male and female.
(Bukhari)

2. On the authority of ‘Aishah y ‘The Prophet r used to say when
leaving the bathroom :

GHUFRNAK

(O Lord!) I beseech Your forgiveness.
(Ahmad and Abu Dawud)



Hazrath Mohammde Mustafa (SA) said 3 Ameen

Hazrath Mohammade Mustafa (saw) said Ameen thrice when Jibreel come and said..
Good Reminder from Hadith
Kaab Ibn Ujrah (RA) relates that Rasulullah (SAW) said Come near to the mimbar and we came near the mimbar. When He (SAW) climbed the first step of the mimbar, He (SAW) said "Aameen", When He (SAW) ascended the second step, He (SAW) said "Aameen", When He (SAW) climbed the third step, He (SAW) said "Aameen" When He (SAW) came down, We said "O Rasool of Allah (SAW), we have heard from you today something which we never heard before" He (SAW) said When I climbed the first step, the angel Jibraeel (A.S.) appeared before me and said
"Destruction to him who found the blessed month of Ramdhan and let it pass by without gaining forgiveness"
upon that I said 'Aameen'. When I climbed the second step, he said,
"Destruction to him before whom thy name is taken and then he does not make Dua for Allah's blessing on me (by saying, for example SAW)."
I replied 'Aameen'. When I climbed the third step, he said
"Destruction unto him in whose lifetime his parents or either one of them reaches old age, and (through failure to serve them) he is not allowed to enter Jannah".
I said 'Aameen'. (Hakim, Baihaqi)
Note In this Hadith, it appears that Jibraeel (AS) gave expression to three curses, upon which Rasulullah (SAW) said Aameen every time. In al-Durr al-Mansoor it is reported that Jibraeel (AS) advised Rasulullah (SAW) to say Aameen. Being an angel of such high mark, Jibraeel 's giving these curses is sure to be accepted. May Allah (Subhanahu wa Taala) in His infinite mercy grant us His help and save us from these three dangers

SUNNAH METHOD OF WUDU


WUDU – ABLUTION


SUNNAH METHOD OF WUDU

Sunnah means the way or method of our Holy Prophet Hazrath Muhammad Mustafa ( S A ). Also, whatever he did and said throughout his lifetime is the best way for us to follow. The Sunnah method of performing the Wudhu is as follows: Make Niyyah (intention) – say: Ta’awwuz: “Aoozu billahi minash Shaitaanirrajeem” (I seek protection in Allah from the cursed Shaitan) and Bismillah / Tasmiyyah:

FARAAIDH OF WUDU (OBLIGATORY DUTIES)

In Wudu it is Fardh (obligatory) to wash four parts of the body once, as stated by Allah the Almighty in the Holy Qur’an, Surah Al-Maidah 5,Verse 6:

“O you who believe! When you prepare for prayer, wash your faces, and your hands (arms) to the elbows; rub your heads (with water); and (wash) feet to the ankles.”

Therefore, it is clear that washing these four parts of the body before Salah is compulsory, especially when there is shortage of water, and then one must wash especially these parts:

(A) The face;

(B) Both arms from the wrists to the elbows;

(C) Masah – wiping the head (one fourth);

(D) Both feet up to the ankles.

DUAS TO SAY WHEN WASHING PARTS OF YOUR BODY

DURING WUDHU

Sayyiduna Rasoolullah (s.a.w.) taught us to say the following Duas when doing Wudhu (contained in the books of Hadith) – this is optional and not compulsory.

(1). Before starting Wudhu and washing the hands:

“Aoozu billahi minash Shaitaanir-rajeem” (I seek protection in Allah from the cursed Shaitan) and “Bismillahir rahmanir-raheem” (In the Name of Allah, Most Kind, Most Merciful).

(2). When washing the mouth and gargling:

“Allahumma asqini minar raheeqil makhtoomi ya Allah” (O my Lord! Give me the drink from the sealed beautiful wine – O Allah).

(3). When washing the nose:
“Allahumma anshiqni min rawaih rahmatika fi jannatika ya Allah” (O my Lord! Let me smell from the perfumes of Your Blessing in Your Heaven – O Allah!).
(4). When washing the face:
“Allahumma bayyidh wajhi binurika yawmah tabyadhu wajoohu ibadikas saaliheen ya Allah” O my Lord! Make my face white with Your Light when the faces of your righteous servants will be whitened – O Allah).

(5). When washing the right arm:

“Allahumma a’atini kitabee biyameeni wa haasibnee hisaaban yaseeran ya Allah” (O my Lord! Give me my account with my right hand, and make my account light – O Allah).

(6). When washing the left arm:

“Allahumma innee aoozubika an tu’thiyanee kitabiya bishimalee aw min warai zahree ya Allah” (O my Lord! I seek protection in You that You will not give me my account with my left hand or on the rear of my back – O Allah).

(7). When doing the Masah of the head:

“Allahumma azillanee bizhilli arshika yawma laa zhilla illa zhilluka” (O Allah! Shelter me with the shelter of Your authority on the Day when there will be no shelter except Yours).

(8). When washing the ears:

“Allahummaj alnee minal-lazeena yastamioonal-qawla fa yattabioona ahsanahu” (O Allah! Include me amongst those who hear words and follow the best thereof).

(9). When rubbing the back (nape) of the neck:

“Allahumma a’atiq raqabatee minan-naari wal-aari wa aoozubika minassalaasili wal-aghlaali” (O Allah! Save my neck from the fire and disgrace and I seek protection from the iron chains and shackles).

(10). When washing both feet:

“Allahumma sabbit qadamayya alal haqqi wad-deeni birahmatika ya arhamarrahimeen” (O Allah! Make my feet firm on righteousness and religion – O the Most merciful).

ON FINISHING WUDHU, SAY THESE PRAYERS:

KALMA E SHAHADAH :

“Ash-hadu Allah ilaha illalahu wa ash-hadu anna Muhammadan abduhu wa Rasooluhu” (I bear witness that there is no god but Allah, and that Muhammad (pbuh) is the Servant and essenger of Allah).

ALSO:


“Allahummaj-alnee minat-tawwabeena wajalnee minal-mutatahhireen” (O Allah! Make me from those people who repent (ask for forgiveness) and from those who are pure (clean)).
WHAT BREAKS THE WUDHU

The following actions break the Wudhu for which you will have to make fresh Wudhu.

1. Urine and excrement.

2. Passing of wind.

3. Blood, yellow liquid, pus emanating from the body (not phlegm i.e. slimy liquid in the throat).

4. Laughing during one’s Salaat (prayer).

5. Mouthful vomiting (blood or food).

6. Menstruation, discharge of semen, and on childbirth – these would require one to take the Ghusl (bath).

7. Bleeding of a woman’s uterus.

8. Sleeping with support and lying down.

9. Unconsciousness and intoxication.

WHAT DOES NOT BREAK THE WUDU

These actions do not break the Wudhu:


1. A mother breastfeeding a child.


2. When one is resting in a sitting position with eyes closed, not asleep and without any support (wall, cushion, etc.).

3. Having an injection for medical treatment.


ACTIONS FORBIDDEN WITHOUT WUDU OR TAYAMMUM (DRY ABLUTION)


You are not permitted to do any of the following actions without Wudhu and Ghusl (and where appropriate, Tayammum):


1. Salaat (Wudu/Ghusl/Tayammum required).


2. Doing the Sajdah of Tilawat (prostration of Qur’an recitation – Wudu / Ghusl / Tayammum required).

3. Walking around the Holy Kaaba in Makkah (Wudu/Ghusl is necessary for this).

4. Carrying or touching the Holy Qur’an (Wudu/Ghusl).

Ayath E Kursi

B i s m i l l a a h i r R a h m a a n i r R a h e e m

Allahu la ilaha illa huwa, Al HaiyulQaiyum La ta'khudhuhu sinatun wa la nawm lahu ma fi assamawati wa ma fil'ard Man dhalladhi yashfa'u 'indahu illa biidhnihi Ya'lamu ma bayna aydihim wa ma khalfahum wa la yuhituna bi shai'in min 'ilmihi illa bima sha'a Wasi'a kursiyuhussamawati wal ard wa la ya'uduhu hifdhuhuma wa Hu wal 'AliyulAdheem

Allah! There is no god but He - the Living, The Self-subsisting, Eternal. No slumber can seize Him Nor Sleep. His are all things In the heavens and on earth. Who is there can intercede In His presence except As he permitteth? He knoweth What (appeareth to His creatures As) Before or After or Behind them. Nor shall they compass Aught of his knowledge Except as He willeth. His throne doth extend Over the heavens And on earth, and He feeleth No fatigue in guarding And preserving them, For He is the Most High. The Supreme (in glory).

Al-Baqarah 2: 255

SOME OF ITS BENEFITS

1. One who recites Ayatul Kursi every morning will be in the protection, safety of Allah until
the night. If one ties this to ones wealth or children, they will be safe from Shaitaan.

2. Frequent recitation makes ones own death easy.

3. When leaving home, if one recites it once, the Almighty has one group of Angels to come and

protect you. If recited twice, 2 groups of Angels are assigned to do this. If recited 3 times Allah tells the Angels not to worry as the Almighty himself takes care of him.

4. If one recites Ayatul Kursi before going to sleep, Allah will send an Angel to come and look after you and protect you until the morning. His home, family and neighbors will remain in

safety until morning.

5. If one recites this after doing Wudhoo, Allah will give him a reward of 40 years of Ibadaat, his

position will be raised in the Heavens 40 times (levels) and will marry him to 40 Horains.
6. One who recites it after every prayer, their salaat will accepted, they will remain in the safety
of the Almighty and He will protect them.

7. If one recites it after every salaat, the Almighty will make his heart a thankful one

(Shakireen), will give him a reward of the prophets, and his deeds will be like those of the
truthful(Siddiqeen) and nothing except death will stop will stop him from going into heaven.
8. By reading Ayatul Kursi 4 times it is equivalent to the reward of reading the Qur’an once.

Zulhijjah is the last month of the Islamic calendar

Zulhijjah: Eidul-Adha, Hajj, Sacrifice, etc.

Zulhijjah is the last month of the Islamic calendar. Literally, it means "hajj." Obviously, this name of the month indicates that the great annual worship of "hajj" is performed in this month, which gives it special significance. Some specific merits and rules relevant to this month are mentioned below:

First Ten Days

The first ten days of Zulhijjah are among the most magnificent days in Islamic calendar. The Holy Prophet, Sall-Allahu alayhi wa sallam, has said, "One fast during these days is equal to the fasting of one complete year, and the worship of one night during this period is equal to the worship in the "Lailatul-Qadr" .
Every Muslim should avail of this wonderful opportunity by performing during this period as much Iba'dah (acts of worship) to Allah as he or she can.

The 9th day of Zulhijjah
The 9th day of Zulhijjah is called 'Youmul - "Arafah' (The Day of 'Arafah). This is the date when the Hujjaj (Haji pilgrims, plural of Haajj) assemble on the plain of 'Arafat, six miles away from Makkah al-Mukarramah, where they perform the most essential part of the prescribed duties of hajj, namely, the 'Wuqoof of'Arafat (the stay in 'Arafat).

The Fast of Youmul 'Arafah
For those not performing hajj, it is mustahabb (desirable) to fast on this day according to their own calendar. It sometimes occurs that 9th Zuihijjah falls on different days in different countries according to the sighting of the moon. In such cases, Muslims of each country should observe 'Youmul 'Arafah according to the lunar dates of their own country. For example, if 'Youmul 'Arafah' is being observed in Saudi Arabia on Friday, and in Pakistan on Saturday, Pakistani Muslims should treat Saturday as 'Youmul 'Arafah' and should fast on that day if they desire to benefit from the fast of 'Youmul'Arafah' .
The fast of 'Youmul 'Arafah' has been emphasized by the Holy Prophet, Sall-Allahu alayhi wa sallam, as a mustahabb (desirable) act. According to a hadith, the fast of this day becomes a cause, hopefully so, of forgiveness for sins committed in one year.

Takbir-ut-tashriq
Beginning from the Fajr of the 9th Zulhijjah up to the 'Asr prayer of the 13th, it is obligatory on each Muslim to recite the Takbir of Tashriq after every fard prayer in the following words.
Allahu Akbar, Allahu Akbar,
La Ilaha Illallahu, Wallahu Akbar,
Allahu Akbar wa lillahilhamd.

(There is no god but Allah and Allah is the greatest, Allah is the greatest and to Allah belongs all praise.)
According to authentic Islamic sources, it is obligatory on each Muslim, to recite this Takbir after every fard salah. For women also, it is commendable though not obligatory. Whether you are performing salah with Jama'ah (collectively) or on your own (individually) makes no difference. You must recite the Takbir. However, male Muslims should recite it in a loud voice, while females should recite it in a low voice.

On the Eid day
The following acts are sunnah on the day of Eidul- adha:

1. To wake up early in the morning.

2. To clean one's teeth with a miswak or brush

3. To take bath.

4. To put on one's best available clothes.

5. To use perfume.

6. Not to eat before the Eid prayer.

7. To recite the Takbir of Tashriq in a loud voice while going to the Eid prayer.

How to Perform Eid Prayers
The Eid prayer has two raka'at performed in the normal way, with the only addition of six Takbirs, three of them in the beginning of the first raka'ah, and three of them just before ruku' in the second raka'ah. The detailed way of performing the Eid prayer is as follows:
The Imam will begin the prayer without Adhan or iqamah. He will begin the prayer by reciting Takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and after reciting the Takbir, you should set your hands on your navel. The Imam will give a little pause during which you should recite Thana' (Subhanakallahumma .:.). After the completion of Thana', the Imam will recite Takbir (Allahu Akbar) three times. At the first two calls of Takbir you should raise your hands up to the ears, and after reciting Takbir (Allahu Akbar) in a low voice, should bring your hands down and leave them earthwards. But, after the third Takbir, you should set them on your navel as you do in the normal prayers.
After these three Takbirs, the Imam will recite the Holy Qur'an, which you should listen calmly and quietly. The rest of the raka'ah will be performed in the normal way.
After rising for the second raka'ah, the Imam will begin the recitations from the Holy Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three Takbirs once again, but this time it will be just before bowing down for ruku'. At each Takbir you should raise your hands up to the ears, and after saying 'Allahu Akbar', bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the salah will be performed in its usual way.
Khutbah: The Address of Eidul-Adha
In this salah of Eid, Khutbah is a sunnah and is delivered after the salah, unlike the salah of Jumu'ah where it is fard and is delivered before the salah. However, listening to the khutbah of Eid salah is wajib or necessary and must be listened to in perfect peace and silence.
It is a sunnah that the Imam begins the first Khutbah by reciting takbir (Allahu Akbar) nine times and the second Khutbah with reciting it seven times.
 
Sacrifice or Qurbani: Philosophy and Rules
The Urdu and persian word Qurbani (Sacrificial slaughter) is derived from the Arabic word Qurban. Lexically, it means an act performed to seek Allah's pleasure. Originally, the word Qurban included all acts of charity because the purpose of charity is nothing but to seek Allah's pleasure. But, in precise religious terminology, the word was later confined to the sacrifice of an animal slaughtered for the sake of Allah.
The sacrifice of an animal has always been treated as a recognized form of worship in all religious orders originating from a divine book. Even in pagan societies, the sacrifice of an animal is recognized as a form of worship, but it is done in the name of some idols and not in the name of Allah, a practice totally rejected by Islam. In the Shari'ah of our beloved Prophet, Sall-Allahu alayhi wa sallam, the sacrifice of an animal has been recognized as a form of worship only during three days of Zulhijjah, namely, the 10th, 1lth and 12th of the month. This is to commemorate the unparalleled sacrifice offered by the Prophet Sayyidna Ibrahim, Alayhi Salam, when he, in pursuance to a command of Allah conveyed to him in a dream, prepared himself to slaughter his beloved son, Sayyidna Isma'il, Alayhi Salam, and actually did so but, Allah Almighty, after testing his submission, sent down a sheep and saved his son from the logical fate of slaughter. It is from that time onwards that the sacrifice of an animal became an obligatory duty to be performed by every well to do Muslim.
Qurbani is a demonstration of total submission to Allah and a proof of complete obedience to Allah's will or command. When a Muslim offers a Qurbani, this is exactly what he intends to prove. Thus, the Qurbani offered by a Muslim signifies that he is a slave of Allah at his best and that he would not hesitate even for a moment, once he receives an absolute command from his Creator, to surrender before it, to obey it willingly, even if it be at the price of his life and possessions. When a true and perfect Muslim receives a command from Allah, he does not make his obedience dependent upon the command's reasonability' as perceived through his limited understanding. He knows that Allah is All-knowing, All-Wise and that his own reason cannot encompass the knowledge and wisdom underlying the divine command. He, therefore, submits to the divine command, even if he cannot grasp the reason or wisdom behind it.
This is exactly what the Prophet Ibrahim, Alayhi Salam, did. Apparently, there was no reason why a father should slaughter his innocent son. But, when came the command from Allah, he never asked about the reason for that command, nor did he hesitate to follow it. Even his minor son when asked by his father about the dream he had seen, never questioned the legitimacy of the command, nor did he pine or whine about it, nor did he ask for one good reason why he was being slaughtered. The one and only response he made was:
'Father, do what you have been ordered to do. You shall find me, God willing, among the patient". The present-day Qurbani is offered in memory of this great model of submission set before us by the great father and the great son. So Qurbani must be offered in our time emulating the same ideal and attitude of submission. This, then, is the true philosophy of Qurbani. With this in mind, one can easily unveil the fallacy of those who raise objections against Qurbani on the basis of economic calculations and depict it to be a wastage of money, resources and livestock. Unable to see beyond mundane benefits, they cannot understand the spirit Islam wants to plant and nourish among its followers, the spirit of total submission to Allah's will which equips man with most superior qualities so necessary to keep humanity in a state of lasting peace and welfare. Qurbani is nothing but a powerful symbol of the required human conduct vis-a-vis the divine commands, however "irrational" or "uneconomic" they may seem to be in their appearance. Thus, the distrustful quest for mundane economic benefits behind Qurbani is, in fact, the negation of its real philosophy and the very spirit underlying it.
No doubt, there are in every form of worship ordained by Allah, certain worldly benefits too, but they are not the main purpose of these prescribed duties, nor should they be treated as a pre-condition to submission and obedience. All acts of worship, including Qurbani, must be carried out with a spirit of total submission to Allah, irrespective of their economic, social or political benefits. This is what Ibrahim, Alayhi Salam, did, and this is what every true Muslim is required to do,
Keeping this in view, we are giving here some rules governing the worship of Qurbani in our Shari'ah according to the Hanafi School.

The Time of Qurbani
Qurbani can only be performed during the three days of Eid, namely the 10th, Ilth and 12th of Zulhijjah. It is only in these days that slaughtering of an animal is recognized as an act of worship. No Qurbani can be performed in any other days of the year.
Although Qurbani is permissible on each of the three aforesaid days, yet it is preferable to perform it on the first day i.e. the 10th of Zulhijjah.

No Qurbani is allowed before the Eid prayer is over. However, in small villages where the Eid prayer is not to be performed, Qurbani can be offered' any time after the break of dawn on the

10th of Zulhijjah.
Qurbani can also be performed in the two nights following the Eid day, but it is more advisable to perform it during daytime.
Who is Required to Perform Qurbani?

Every adult Muslim, male or female, who owns 613.35 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is surplus to his basic needs, is under an obligation to offer a Qurbani. Each adult member of a family who owns the above mentioned amount must perform his own Qurbani separately. If the husband owns the required quantity, but the wife does not, the Qurbani obligatory on the husband only and vice-versa. If both of them have the prescribed amount of wealth, both should perform Qurbani separately.
If the adult children live with their parents, Qurbani is obligatory on each one of them possessing the prescribed amount. The Qurbani offered by a husband for himself does not fulfil the obligation of his wife, nor can the Qurbani offered by a father discharge his son or daughter from their obligation. Each one of them should care for his own.
However, if a husband or a father, apart from offering his own Qurbani, gives another Qurbani on behalf of his wife or his son, he can do so with their permission.

No Alternate for Qurbani
Some people think that instead of offering a Qurbani they should give its amount to some poor people as charity. This attitude is totally wrong. Actually, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform salah instead of fasting in Ramadan, nor is it permissible for him to give some charity instead of observing the obligatory Salah. Similarly, Qurbani is an independent form of worship and this obligation cannot be discharged by spending money in charity.
However, if somebody, out of his ignorance or negligence, could not offer Qurbani on the three prescribed days (10th, 1lth and 12th Zulhijjah) then, in that case only, he can give the price of a Qurbani as sadaqah to those entitled to receive Zakah. But during the days of Qurbani no Sadaqah can discharge the obligation.

The Animals of Qurbani
The following animals can be slaughtered to offer a Qurbani:
1. Goat, either male or female, of at least one year of age.

2. Sheep, either male or female, of at least six months of age.
3. Cow, ox buffalo of at least two years of age.

4. Camel, male or female, of at least five years of age.

One head of goat or sheep is enough only for one person's Qurbani. But as for all other animals like cow, buffalo or camel, one head of each is equal to seven offerings thus allowing seven persons to offer Qurbani jointly in one such animal.

If the seller of animal claims that the animal is of the recognized age and there is no apparent evidence to the contrary; one can trust his statement and the sacrifice of such an animal is lawful.

Rules about Defective Animals

The following defective animals are not acceptable in Qurbani:
1. Blind, one eyed or lame animal.

2. An animal so emaciated that it cannot walk to its slaughtering place.

3. An animal with one-third part of the ear or the nose or the tail missing.

4. An animal that has no teeth at all, or the major number of its teeth are missing.

5. An animal born without ears.

The following animals are acceptable in Qurbani:
1. A castrated he - goat. (Rather, its Qurbani is more preferable).
2. An animal that has no horns, or its horns are broken. However, if the horns of an animal are
uprooted totally so as to create a defect in the brain, its Qurbani is not lawful.

3. An animal the missing part of whose ear, nose or tail is less than one third.

4. A sick or injured animal, unless it has some above mentioned defects rendering its Qurbani unlawful.

The Sunnah Method of Qurbani

It is more preferable for a Muslim to slaughter the animal of his Qurbani with his own hands. However, if he is unable to slaughter the animal himself, or does not want to do so for some reason, he can request another person to slaughter it on his behalf. In this case also, it is more preferable that he, at least, be present at the time of slaughter. However, his absence at the time of slaughter does not render the Qurbani invalid, if he has authorized the person who slaughtered the animal on his behalf. It is a Sunnah to lay the animal with its face towards the Qiblah, and to recite the following verse of the Holy Quran:
I, being upright, turn my face towards the One who has created the heavens and the earth, and I am not among those who associate partners with Allah. ( Al-An'am, 6:79)
But the most essential recitation when slaughtering an animal is: Bismillah, Allahu Akbar. (In the name of Allah, Allah is the greatest). If somebody intentionally avoids to recite it when slaughtering an animal, it does not only make his Qurbani unlawful, but also renders the animal haram, and it is not permissible to eat the meat of that animal. However, if a person did not avoid this recitation intentionally, but he forgot to recite it when slaughtering the animal, this mistake is forgiven and both the Qurbani and the slaughter are lawful.
If somebody is unable to recite "Bismillah Allahu Akbar" in the Arabic language, he can recite the name of Allah in his own language by saying, "In the name of Allah".

Distribution of the Meat

If an animal is sacrificed by more than one person, like cow or camel, its meat should be distributed equally among its owners by weighing the meat strictly and not at random or by mere guess. Even if all the partners agree on its distribution without weighing, it is still not permissible according to shari'ah.
However, if the actual weighing is not practicable due to some reason, and all the partners agree to distribute the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver.
Although the person offering a Qurbani can keep all its meat for his own use, yet, it is preferable to distribute one-third among the poor, another one-third among his relatives and then, keep the rest for his personal consumption.

All parts of the sacrificed animal can be used for personal benefit, but none can be sold, nor can be given to the butcher as a part of his wages. If somebody has sold the meat of the Qurbani or its skin, he must give the accrued price as sadaqah to a poor man who can receive Zakah.

Hajj

The most important way of worship performed in this month is "hajj", one of the five pillars of Islam. The Muslims from every part of the world assemble in Arabia to perform this unique way of worship. Hajj is a worship, which requires at least five days to be performed in its proper way. There are detailed rules for different acts of hajj for which separate books are available, and the present article does not aim at explaining all these details. However, some basic information about its obligation is being given here:
1. Hajj is obligatory on every adult Muslim who can afford to go to Makkah during the hajj season, whether on foot or by any other carriage.

2. If a person can travel to Makkah to perform hajj, but he cannot travel to Madinah, hajj is obligatory on him also. He can perform hajj without visiting Madinah.

3. A Muslim woman cannot travel for hajj unless she is accompanied by a mahram (i.e. husband or relative of a prohibited degree like son, father, brother etc.) If she does not find any mahram to accompany her, hajj is not obligatory on her until she finds one. However, she must make a will that in case she dies before performing hajj, his heirs should arrange for her hajj-e-badal out of her left over property.

4. Hajj is obligated only once in one's life. After performing the obligatory hajj; one is not required to perform it again. However, he can perform the nafl (optional hajj as many times as he or she wishes.)

Hadith-E-Qudsi Hadith Collection: (Holy Words of Allah)

Hadith Collection: Hadith-e-Qudsi (Holy Words of Allah)

Hadith Qudsi 1:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:
When Allah decreed the Creation He pledged Himself by writing in His Book which is laid down with Him: My mercy prevails over my wrath. It was related by Muslim, al-Bukhari, an-Nasa'i and Ibn Majah.

Hadith Qudsi 2:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said: Allah Almighty has said: The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first

(1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Assah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.
(1) i.e., bring me back to life after death. It was related by al-Bukhari (also by an-Nasa'i).
 
Hadith Qudsi 3:

On the authority of Zayd ibn Khalid al-Juhaniyy (Radhi Allahu Ta'ala Anhu)), who said:
The Messenger of Allah (Sallallahu alayhi wa Sallam) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet(Sallallahu alayhi wa Sallam) finished, he faced the people and said to them: Do you know what your Lord has said? They said: Allah and his Messenger know best. He said: This morning one of My servants became a believer in Me and one a disbeliever. As for him who said: We have been given rain by virtue of Allah and His mercy, that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.

(2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things. It is related by al-Bukhari (also by Malik and an-Nasa'i).

Hadith Qudsi 4:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:
Allah said: Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day (1).

(1) As the Almighty is the Ordainer of all things, to inveigh aginst misfortunes that are part of Time is tantamount to inveighing against Him. It was related by al-Bukhari (also by Muslim).

Hadith Qudsi 5:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Allah Ta'ala said: I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me. It was related by Muslim (also by Ibn Majah).

Hadith Qudsi 6:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said: I heard the Messenger of Allah (Sallallahu alayhi wa Sallam) 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).
 
Hadith Qudsi 7:

On the authority of Uqbah ibn Amir (Radhi Allahu Ta'ala Anhu), who said: I heard the messenger of Allah (Sallallahu alayhi wa Sallam) say:

Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise.

It was related by an-Nasa'i with a good chain of authorities.
 
Hadith Qudsi 8:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu) from the Prophet (Sallallahu alayhi wa Sallam), who said:

A prayer performed by someone who has not recited the Essence of the Quran

(1) during it is deficient (and he repeated the word three times), incomplete. Someone said to Abu Hurayrah: [Even though] we are behind the imam?

(2) He said: Recite it to yourself, for I have heard the Prophet (Sallallahu alayhi wa Sallam) say: Allah (mighty and sublime be He), had said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: Al-hamdu lillahi rabbi l-alamin

(3), Allah (mighty and sublime be He) says: My servant has praised Me. And when he says: Ar-rahmani r-rahim

(4), Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says: Maliki yawmi d-din

(5), Allah says: My servant has glorified Me - and on one occasion He said: My servant has submitted to My power. And when he says: Iyyaka na budu wa iyyaka nasta in

(6), He says: This is between Me and My servant, and My servant shall have what he has asked for. And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin

(7), He says: This is for My servant, and My servant shall have what he has asked for.

(A) Surat al-Fatihah, the first surah (chapter) of the Qur'an.

(B) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.

(C) "Praise be to Allah, Lord of the Worlds."

(D) "The Merciful, the Compassionate".

(E) "Master of the Day of Judgement".

(F) "It is You we worship and it is You we ask for help".

(G) "Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray".

It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah).
 
Hadith Qudsi 9:

On the authority of Abu Harayrah (Radhi Allahu Ta'ala Anhu) from the Prophet (Sallallahu alayhi wa Sallam), who said:

Allah (mighty and sublime be He) says: The fist of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion.

It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and Ahmad).

Hadith Qudsi 10:

On the authority of Abu Harayrah (Radhi Allahu Ta'ala Anhu) from the Prophet (Sallallahu alayhi wa Sallam), who said:

Allah (mighty and sublime be He) says: Fasting is Mine and it I who give reward for it. [A man] gives up his sexual passion, his food and his drink for my sake. Fasting is like a shield, and he who fasts has two joys: a joy whin he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah's estimation than the smell of musk.

It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).
 
Hadith Qudsi 11:

On the authority of Abu Harayrah (Radhi Allahu Ta'ala Anhu) from the Prophet (Sallallahu alayhi wa Sallam), who said:

Allah (mighty and sublime be He) said: Spend (on charity), O son of Adam, and I shall spend on you.

It was related by al-Bukhari (also by Muslim).
 
Hadith Qudsi 12:

On the authority of Abu Mas'ud al-Ansari (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah(Sallallahu alayhi wa Sallam) said:

A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt]. He (the Prophet p.b.u.h) said that Allah said: We are worthier than you of that (of being so generous). Let him off.

It was related by Muslim (also by al-Bukhari and an-Nasa'i).
 
Hadith Qudsi 13:

On the authority of Adiyy ibn Hatim (Radhi Allahu Ta'ala Anhu), who said:
I was with the Messenger of Allah (Sallallahu alayhi wa Sallam) and there came to him two men: one of them was complaining of penury (being very poor), while the other was complaining of brigandry (robbery). The Messenger of Allah (Sallallahu alayhi wa Sallam) said: As for brigandry, it will be but a short time before a caravan will [be able to] go out of Mecca without a guard. As for penury, the Hour (Day of Judgement) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screed between Him and him, nor an interpreter to translate for him. Then He will say to him: Did I not bring you wealth? And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date - and if he finds it not, then with a kind word.

(1) i.e. at the time of the Hour.

It was related by al-Bukhari.
 
Hadith Qudsi 14:

On the authority of Abu Harayrah (Radhi Allahu Ta'ala Anhu) from the Prophet (Sallallahu alayhi wa Sallam), who said:

Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, fillin that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet p.b.u.h.) said: Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection. He (the Prophet p.b.u.h) said: They say: O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.

It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).
 
Hadith Qudsi 15:

On the authority of Abu Harayrah (Radhi Allahu Ta'ala Anhu), who said that the Prophet (Sallallahu alayhi wa Sallam) said:

Allah the Almighty said: I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm's length, I draw near to him a fathom's length. And if he comes to Me walking, I go to him at speed. (1) Another possible rendering of the Arabic is: "I am as My servant expects Me to be". The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty.

It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).
 
Hadith Qudsi 16:

On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (Sallallahu alayhi wa Sallam), among the sayings he related from his Lord (glorified and exalted be He) is that He said:

Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed.

It was related by al-Bukhari and Muslim.
 
Hadith Qudsi 17:

On the authority of Abu Dharr al-Ghifari (Radhi Allahu Ta'ala Anhu) from the Prophet (Sallallahu alayhi wa Sallam) is that among the sayings he relates from his Lord (may He be glorified) is that He said:

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

It was related by Muslim (also by at-Tirmidhi and Ibn Majah).
 
Hadith Qudsi 18:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

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

It was related by Muslim.
  
Hadith Qudsi 19:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Allah (mighty and sublime be He) said: Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire. It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.
 
Hadith Qudsi 20:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

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

It was related by Muslim (also by Malik and Abu Dawud).
 
Hadith Qudsi 21:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said that Allah the Almighty said:

There are three (1) whose adversary I shall be on the Day of Resurrection: a man who has given his word by Me and has broken it; a man who has sold a free man (2) and has consumed the price; and a man who has hired a workman, has exacted his due in full from him and has not given him his wage.
(1) i.e. types of men.

(2) i.e. a man who has made a slave of another and has sold him.

It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).
 
Hadith Qudsi 22:

On the authority of Abu Sa'id (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Let not any one of you belittle himself. They said: Ya Rasulullah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.
It was related by Ibn Majah with a sound chain of authorities.
 
Hadith Qudsi 23:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Allah will say on the Day of Resurrection: Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.

It was related by al-Bukhari (also by Malik).
 
Hadith Qudsi 24:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

If Allah has loved a servant [of His] He calls Jibreel, alayhis-Salaam, and says: I love So-and-so, therefore love him. He (the Prophet pbuh) said: So Gabriel loves him. Then he (Jibreel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet pbuh) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him. So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet pbuh) said: So they abhor him, and abhorrence is established for him on earth.

It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).

Hadith Qudsi 25: Very important Hadith!!!

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works (Nawafil) so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.

It was related by al-Bukhari.
 
Hadith Qudsi 26:

On the authority of Abu Umamah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Allah (mighty and sublime be He) said: Truly of those devoted to Me the one I most favour is a believer who is of meagre means and much given to prayer, who has been particular in the worship of his Lord and has obeyed Him inwardly (1), who was obscure among people and not pointed our, and whose sustenance was just sufficient to provide for him yet he bore this patiently. Then the Prophet (Sallallahu alayhi wa Sallam) rapped his hand and said: Death will have come early to him, his mourners will have been few, his estate scant.
(1) i.e. he has not been ostentatious in his obedience.

It was related by al-Imam at-Tirmidhi, al-Imam Ahmad ibn Hanbal, and Ibn Majah.. Its chain of authorities is sound.
 
Hadith Qudsi 27:

On the authority of Masruq, who said: We asked Abdullah Ibn Masud (Radhi Allahu Ta'ala anhu) about this ayat: And do not regard those who have been killed in the cause of Allah as dead, rather are they alive with their Lord, being provided for [Holy Qur'an Chapter 3 Verse 169].
He said:

We asked about that and the Holy Prophet (Sallallahu alayhi wa Sallam) said: Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: Do you wish for anything? They said: What shall we wish for when we roam freely in Paradise where we please? And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again. And when He saw that they were not in need of anything they were let be.
(1) i.e. at those who had been killed in the cause of Allah.

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

Hadith Qudsi 28:

On the authority of Jundub ibn Abdullah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: My servant has himself forestalled Me; I have forbidden him Paradise.

It was related by al-Bukhari.
 
Hadith Qudsi 29:
On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Allah (mighty and sublime be He) says: My faithful servant's reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise.

It was related by al-Bukhari.
 
Hadith Qudsi 30:


On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Allah (mighty and sublime be He) said: If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him. Prophetic explanation of this Sacred Hadith: He who likes to meet Allah, Allah likes to meet him; and he who dislikes to meet Allah, Allah dislikes to meet him. Aishah (may Allah be pleased with her) said: O Prophet of Allah, is it because of the dislike of death, for all of us dislike death? The Prophet (Sallallahu alayhi wa Sallam) said: It is not so, but rather it is that when the believer is given news of Allah's mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah's punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him.

It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim.
 
Hadith Qudsi 31:

On the authority of Jundub (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) related:

A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it]). (1) A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a goldly man whose previous good deeds were brought to nought through presuming to declare that Allah would not forgive someone's bad deeds.

It was related by Muslim.
 
Hadith Qudsi 32:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him.

It was related by Muslim, al-Bukhari, an-Nasa'i and Ibn Majah.
 
Hadith Qudsi 33:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu) that the Prophet (Sallallahu alayhi wa Sallam), from among the things he reports from his Lord (mighty and sublime be He), is that he said:

A servant [of Allah's] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.

It was related by Muslim (also by al-Bukhari).
 
Hadith Qudsi 34:

On the authority of Anas (Radhi Allahu Ta'ala Anhu), who said: I heard the Messenger of Allah (Sallallahu alayhi wa Sallam) say:

Allah the Almighty said: O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it.

It was related by at-Tirmidhi and al-Imam Ahmad ibn Hanbal. Its chain of authorities is sound.
 
Hadith Qudsi 35:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Our Lord (glorified and exalted be He) descends each night to the earth's sky when there remains the final third of the night, and He says: Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?

It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud). In a version by Muslim the Hadith ends with the words: And thus He continues till [the light of] dawn shines.
 
Hadith Qudsi 36:

On the authority of Anas (Radhi Allahu Ta'ala Anhu) from the Prophet (Sallallahu alayhi wa Sallam), who said:

The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand He made His angels bow down to you and He taught you the names of everything, so intercede for us with you Lord so that He may give us relief form this place where we are. And he will say: I am not in a position [to do that] - and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth. So they will come to him and he will say: I am not in a position [to do that] - and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Quran Chapter 11 Verses 45-46), and he will feel ashamed and will say: Go to the Friend of the Merciful (Abraham). So they will come to him and he will say: I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah. So they will come to him and he will say: I am not in a position [to do that] - and he will mention the talking of a life other that for a life (Quran Chapter 28 Verses 15-16), and he will fell ashamed in the sight of his Lord and will say: Go to Jesus, Allah's servant and messenger, Allah's word and spirit. So they will come to him and he will say: I am not in a position [to do that]. Go to Muhammad(Sallallahu alayhi wa Sallam)f Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future. So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted. So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and HE will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: There remains in Hell-fire only those whom the Quran has confined and who must be there for eternity. There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom.

It was related by al-Bukhari, Muslim, at-Tirmidhi, and Ibn Majah.

Hadith Qudsi 37:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Allah said: I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden [Quran Chapter 32 Ayat 17].
(1) The words "Thus recite if you wish" are those of Abu Harayrah.

It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.
 
Hadith Qudsi 38:

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

When Allah created Paradise and Hell-fire, He sent Jibreel, alayhis-Salaam, to Paradise, saying: Look at it and at what I have prepared therein for its inhabitants. The Holy Prophet (Sallallahu alayhi wa Sallam) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (Sallallahu alayhi wa Sallam) said: So he returned to Him and said: By your glory, no one hears of it without entering it. So He ordered that it be encompassed by forms of hardship, and He said: Return to it and look at what I have prepared therein for its inhabitants. The Holy Prophet (Sallallahu alayhi wa Sallam) said: So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: By Your glory, I fear that no one will enter it. He said: Go to Hell-fire and look at it and what I have prepared therein for its inhabitants, and he fount that it was in layers, one above the other. Then he returned to Him and said: By Your glory, no one who hears of it will enter it. So He ordered that it be encompassed by lusts. Then He said: Return to it. And he returned to it and said: By Your glory, I am frightened that no one will escape from entering it.
(1) The Arabic word used here is "makarih", the literal meaning of which is "things that are disliked". In this context it refers to forms of religious discipline that man usually finds onerous.

It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa'i).
 
Hadith Qudsi 39:

On the authority of Abu Sa'id al-Khudri (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Paradise and Hell-fire disputed together, and Hell-fire said: In me are the mighty and the haughty. Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill.

It was related by Muslim (also by al-Bukhari and at-Tirmidhi).
 
Hadith Qudsi 40:

On the authority of Abu Sa'id al-Khudri (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sallallahu alayhi wa Sallam) said:

Allah will say to the inhabitant of Paradise: O inhabitants of Paradise! They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you contented? And they will say: And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would not like Me to give you something better than that? And they will say: O Lord and what thing is better than that? And He will say: I shall cause My favour to descend upon you and thereafter shall never be displeased with you.

It was related by al-Bukhari (also by Muslim and at-Tirmidhi).