Dama Dam Mastt Qalandar
Showing posts with label Words of Wisdom. Show all posts
Showing posts with label Words of Wisdom. Show all posts

WHAT IS THE HUMAN AURA?

 
WHAT IS THE HUMAN AURA?

The aura is the electromagnetic field that surrounds the human body (Human Energy Field-HEF) and every organism and object in the Universe.
The Human Energy Field as a collection of electro - magnetic energies of varying densities that permeate through and emit or exit from the physical body of a living person. These particles of energy are suspended around the healthy human body in an oval shaped field. This "auric egg" emits out from the body approximately 2-3 feet (1 metre on average) on all sides. It extends above the head and below the feet into the ground.

Every thing has an aura. Humans, animals, minerals, plants and the Earth all have their own aura. Webster Dictionary defines aura as “a distinctive atmosphere surrounding a given source” “an luminous radiation." You the “given source" and the luminous radiation being your aura.

Much has been written about the energy of living things but there is little scientific evidence. The energy field surrounding living things is difficult or impossible to measure using current scientific techniques. However, science and spirituality are on a convergent course.
Eventually, we will have instruments that can reflect an individual's state of balance. When we turn the corner from science, we must consider the universal characteristics of energy. Quantum physics states that energy and matter are interchangeable. In a similar fashion, each human is composed of the divine energy of the Soul in the form of  body, thought, and spirit. Energy does not emanate or reflect from a person; the energy is the person, the core. This understanding is fundamental to maintaining your energy field and body in harmony. Since the body is a manifestation of human energy, dis-harmony in the energy field will cause dis-ease in the body. If the human energy field is out of balance, the body will be out of balance.

The human aura is an electromagnetic energy field that reflects the subtle life energies within the body. These energies make us what we are and in turn are affected by our surroundings and life style. The aura reflects our health, mental activity and emotional state. It also shows disease - often long before the onset of symptoms.

Close to the skin is the etheric aura. It is seen as a pale, narrow band that outlines the body, usually no more than half an inch wide. It looks like pale smoke clinging to the body. This is the visible part of the etheric body in its contracted state. During sleep the etheric body expands greatly and opens to absorb and store cosmic energy. The etheric is better named the vitality sheath or energy body. After sleep it contracts, forming a dense sheath around the body close to the skin.

The main aura is banded around the body - strata like. Imagine a person with thick, coloured hoops of light dropped over them and you get the idea. These colours emanate from the chakras. Basic energy is drawn up from the planet through the feet and fed into the chakras; much like a plant does with water. Each chakra is a transformer that generates energy of a different type and colour. The strength of each chakra depends on the person's nature and life style. Together these chakras generate the dominant hue of the aura.

The main aura is photo-sensitive; it reacts and expands in light. The aura's chakra system can be likened to a tree. Energy/nutrient is drawn up through the feet/roots and fed through the body/trunk to the chakras/leaves.

Many experts suggest people can be classed by the basic hue, or the dominant colour, of their aura. For example, Blue means a highly spiritual person, trustworthy, honest. Orange means an emotional type of person etc... I have found this to be misleading. The aura is a complex and changeable engine and cannot be judged so simply.

The aura is sensitive to colour. It reacts to the colours of clothing and to that of its surroundings. This accounts for our natural likes and dislikes when it comes to choosing the colours that surround us.

The effect of colour on the emotions is well known and they are widely used in hospitals and institutions to calm agitated people and put them at ease. Pink is the most frequently used colour for this. It is the emotional colour of love and happiness. Watch a mother's aura when she first looks into the eyes of her new baby, and falls head over heels in love. At that special, happy moment, you will see this most lovely of auras in all its glory.


There is a whole science devoted to the use of colours. This is called Colour Healing or Colour Therapy.
It is impossible to get a clear view of the aura through clothing. The auric colours of the clothes react with the person's aura, causing interference that blocks and changes it. For example: A Blue shirt will flood the natural aura with Yellow. Even neutral coloured clothing will block and dim the aura making it difficult to see.

Disease:

This shows up in the aura in many different ways, sometimes weeks before any physical symptoms. An ear infection, for example, will show up as a shadow over the side of the head before any symptoms appear. This shadow will gradually change into a murky, khaki Green. As the infection takes hold, it will become shot through with Red and Orange flecks. Khaki and murky Green with Red and Orange flecks, is commonly seen with any infection.

WHAT DOES AN AURA CONSIST OF?
The aura consist of seven levels/layers/auric bodies . Each one of the subtle bodies that exist around the physical body, has its own unique frequency. They are interrelated, and affect one another and the person's feelings, emotions, thinking, behaviour, and health as well. Therefore a state of imbalance in one of the bodies leads to a state of imbalance in the others.


HERE IS HOW A FEW AURA EXPERTS DESCRIBE THE AURA AND IT’S FUNCTION.
EDGAR CASEY: (from his book on Auras) Where do the colors come from, and what makes them shift and change? Well, color seems to be a characteristic of the vibration of matter, and our souls seem to reflect it in this three-dimensional world through atomic patterns. We are patterns, and we project colors, which are there for those who can see them. An aura is an effect not a cause. Every atom, every molecule, every group of atoms and molecules however, simple or complex, however large or small tells the story of itself, its pattern, it’s purpose, through the vibrations which emanate from it. Colors are the perceptions of these vibrations by the human eye. As the souls of individuals travel through the realms of being they shift and change their patterns as they use or abuse the opportunities presented to them. Thus at any time, in any world, a soul will give off through vibrations the story of itself and the condition in which it now exists.

ROSALYN BRUYERE: (web site) The human aura is a known, seeable, measurable energy field, and when you start to deal with it as a reality, you start to understand it. It's not outside your body, it interpenetrates your body. It's made up, probably, of ions, which are the outer bonds of molecules. Therefore, it can penetrate tissue, and therefore, for instance, magnetic fields around us affect our health, our moods, our way of being. And other people affect us through the aura and thus affect our health — in as much as our health is our inner aura.

JOE H SLATE, PH.D.: (from his book Aura Energy) The study of the human aura and its empowerment relevance is at the cutting edge of psychic science today. More than any other single human trait, the aura manifests the sum and substance of our existence as an endless life force in the universe. As a developmental phenomenon, it provides a visible continuum of our evolution from our earliest beginning. It is an extension of our higher self, and a manifestation of the cosmic nature of our being. It is the antennae of consciousness, a treasure-trove of knowledge, and a repository of limitless growth possibilities. It is a spectacular garment of resplendent beauty that neither fades with age nor unravels with ware. Its radiance surpasses the brightest works of nature. It has been described by some as the light of God shining out from within us.

DR BARBARA BRENNAN: Do you notice that you are immediately comfortable with some people that you meet and like them instantly, and there are others you are not comfortable with? Did you notice that you get tired when spending time with some people, and with others you get energized?

Do you get the strong urge to touch someone in pain, or even put your hands on someone's injury, and have trouble holding yourself back? All of these sensations are reactions to information coming to us from another person's aura. The aura, a field of energy that surrounds each of us, is a distilled reflection of everything we think, feel and are. Without making an effort to perceive someone's aura, we can still receive quite a bit of data from its "vibes." But when we make a conscious effort to read an aura, it can tell us volumes about someone: how his/her past has affected him/her, what he/she wants most out of life, how healthy he/she is, how happy he/she is and what his/her problems and strengths are.

Most of us think of an aura as being colored light around the body, something mysterious that only psychics can see. In fact, anyone can perceive an aura, and it's not just something we can see, but also feel, and sometimes even hear, smell or taste!

DR DOUGLAS BAKER: (from his book The Human Aura) The aura is an energy unit made up of very refined matter and it forms a sort of cloud or nimbus shaped something like a large globule or egg interpenetrating our bodies. It arises through pressure exerted in form in all of its myriad expressions on the many planes of substance, ranging from the positive or spiritual to the negative or material. We walk around with it, sleep with it, and are sustained by it. It has a north pole which is almost coincidental with the vertex of the skull and into which there pours the life force in great quantities. We call this the vortex of the auric egg. There is a south pole too, which begins in the aura about the site of the sacrum bone at the base of the spine and continues downwards to its termination through the soles of the feet. This exit for energy from the aura is called the torrent. In primitive man the auric egg is accentuated around the lower hemisphere and in the spiritually advanced it is emphasized in the upper hemisphere. It constantly pulsates in a sort of breathing motion and is, indeed, related to the breathing mechanisms. Each intake of air swells the aura with energy called prana. Energy may enter the aura not only through the vortex but directly from all parts of its periphery. There are several additional sites of entry at the neck just below the lobes of the ears, over the region of the spleen, and through the palms of the hands. The major port of entry for the prana is through the air we breathe. It should never be forgotten that this entry is under our control and can be enhanced through practicing rhythmic breathing which can be made to coincide with the natural pulsations of the aura – The aura becomes positive and outgoing when we breath out the negative and absorptive when we are breathing in.

TED ANDREWS: (from his book How to see & read the Aura) Although defined in many ways, the aura is the energy field that surrounds all matter. Anything that has an atomic structure will have an aura, an energy field that surrounds it. Every atom of every substance is comprised of electrons and photons that are in constant movement. These electrons and protons are electrical and magnetic energy vibrations. The atoms of animate matter life are more active and vibrant than those of inanimate matter. Thus the energy fields of trees, plants. Animals and people are most easily detected and experienced.
THE SEVEN LAYERS OF THE HUMAN AURA
In the Human being there are seven bodies as follows: the physical body plus six subtle bodies which surround the physical expression.
·  1. Physical Body
·  2. Etheric Double
·  3. Astral Body
·  4. Mental Body
·  5. Causal Body
·  6. Spiritual Body
·  7. Divine Body

Physical Body is the most dense of all the auric emanations. We see the Physical aura as the Etheric Body or Etheric Double, which is an exact duplicate of the Physical form and indicates the person's health aspect.

Etheric Double penetrates the Physical Body's organs, nerves, bones, glands, etc. and extends 3 to 6 inches past the physical form. This Etheric emanation registers the person's sensations. One of the interesting things about the Etheric Body is, if a person has lost a limb or an eye, it still exists in the Etheric form and still resonates with the Physical Body. The person may still "feel" the missing limb and is still able to sense the missing eye. You might even be able to "see" the missing limb or eye as you read the aura.

Astral Body extends about 3 to 5 feet from the physical form and expands or contracts according to the person's moods, feelings, and whether one is alone or in a crowd. (This body usually contracts when the person is in a crowded area.) This is the body which expresses "I saw red", for instance, "or I am green with envy."

Mental Body is the next layer of the aura. It is typically one of two colors: blue or yellow. Blue symbolizes the dreamer, the philosophical person, while yellow expresses the planner, the practical person. The Mental Body blends with the Astral Body and extends 3 to 4 feet past the

Astral Body. The fullness of that aura emanation has to do with the extent of development of the sense of self and how set one's opinions are.
The Mental Body expands and contracts as well, but not as much as the Emotional Body.

Causal Body shows the "cause and effect" of why one is in embodiment and what one still needs to learn within the pattern of one's humanness.In it are stored imprints of the past of this life and past lives. These imprints can be observed as colors, but usually when a person focuses
on the colors, one can see images and memories. One can also see the connection with other people and how deeply the connection is.

Spiritual Body contains the patterns for the person's highest potential as a soul. Its colors are pastel and refined, so that they are only discernible as light. When the Spiritual Body is observed during meditation, instead of color, one can typically see guides, guardians, angels,
or the Higher Self. The Spiritual Body merges with the other planes of existence, such as the heavens.

Divine Body is the last distinguishable layer of the aura. It is usually expressed as Light. When focused on, one begins to have a feeling of Oneness with all things.

In the book by Cyndi Dale “New Chakra Healing” (I highly recommend that you read this book which is available for purchase from amazon.com) She talks extensively about the human aura. Below is a chart from her book showing 9 layers of the human auric field. Here is a description of these two additional layers.

8th layer – which relates to the 8th Chakra concerns itself with past, present, and future time in all our experiences within time. This energy field connects in through the top of our head, then spreads around our body, attaching to the primary and secondary charkas, front and back. It keeps us plugged into the moment and provides the present time with a context. It appears as a lattice work of moon-colored strands backed by a void or black energy. This layer pertains to our White Zone Memory, and area or state in which we exsist just prior to entering a lifetime.

9th layer – relating to the 9th Chakra . It occupies a very small, almost nonexistent, space on the physical plane. She sees it as almost a pinprick located above the head. It need not occupy much space because it operates under the laws of limitlessness and abundance and can motivate energy to move beyond the speed of light. It is said to relate to who we are beyond this lifetime. Miraculous healings can be delivered through this auric layer.


THE COLORS OF THE HUMAN AURA Clothing worn while viewing an aura can distort what is seen. The best place to look at the human aura is in the shoulder. neck and head area. The aura is more intense there and may not be obstructed by clothing as much. Auric colors are similar in appearance to after images. After-images are generated by staring - for twenty seconds or so - at a brightly illuminated color, and then quickly closing your eyes, or looking away. It is commonly thought that after-images are generated by color depletion, of the rods and cones in the eyes, caused by staring at one color for too long. This generates the reverse, or negative color, of that color. An after-image stays in sight until this color depletion is corrected, and the eyes return to normal. Auars are not After Images as they are seen differently.

After-images are generated by staring for a long time at a colored object - for twenty of thirty seconds, or more. This is the difference. When auric sight is more advanced, the aura of a color can be seen clearly, almost the instant a colored object is glanced at with auric sight. No prolonged staring is required to produce an aura. A Brief look at the meaning of colors in the aura. Different shades of these colors have different meaning – below is a general description when seeing a clear bright color.

·  Color Attributes
·  Red - Sensuality, vitality, raw energy
·  Orange - Emotion, creativity
·  Yellow - Personality power, mental power, intellect
·  Green - Spirituality, love, affinity with nature, natural healer
·  Blue - Highly spiritual, religious, natural teacher, healer
·  Violet - Very highly spiritual, psychic, clairvoyance, religious, teacher and healer
·  Gold - Highly advanced spirituality and psychic abilities - an adept

The basic meanings of the individual colors are well known - as above. The human aura is so complex and changeable, it just cannot be classified in such a simple way. There are many hues of the same color that have different meaning. A clear bright red can mean physical vitality where if it is a dark muddy red it can mean anger.

For example: if a person, with a predominantly blue aura, is experiencing an emotional crisis, their aura will be flooded with large patches of orange. This is a temporary state only, and once the crisis is resolved, their aura will revert to its natural blue. There are so many things that can temporarily change the appearance of an aura - sometimes just for an hour or more. Devotional worship, for example, generates high minded feelings and deep spiritual love. An unstable, emotional, dominant and violent person, who's aura is, say, naturally red and orange,with streaks of black in it - can generate higher spiritual colors, during worship. These will temporarily flood their aura, giving them the appearance (to auric sight) of being a very spiritual person - but hiding their "true colors" and hence, their true nature. Muddy colors express uncertainty and unhealthy attitudes and feelings. Scattered auras express laziness and inability to focus. Here are a few other color variations.

·  Aqua: the color for the healer.
·  Beiges: change.
·  Browns: stagnation, addictions to material things.
·  Light blue: peace, openness and acceptance; sensitivity.
·  Pink: innocence, happiness, enthusiasm; Love.
·  White: connection to the Divine, compassion, and the ability to see the good in others.
·  Black: repression of feelings and thoughts; protection; denial; illness.
·  Silver: compassion and understanding.
·  Green: balance. An excess of green in the aura can mean one is healing, changing, stubbornness or inflexibility.
·  Emerald green: comprehension, mental power.
·  Lemon green: envy.


LEARNING TO SEE AURAS

First of all, you must know that yes, you to can see auras. The human eye is quite capable with some exercise and training. The brain filter everything we see so we must reprogram ours minds to let the subtle energies be seen. You can train your eyes to take in and translate more of the light spectrum. To understand how this works, you must understand how the eyes work, particularly those portions of the eye known as the pupil, iris & retina. The pupil is a small opening that allows light to enter. It looks black for the same reason that a distant house window looks black. The interior is not as brightly lit as the outside. The pupil of your eye can be adjusted to let in more or less light. The iris muscle of the eye, adjusts to let more or less light in through the pupil. This light passes through the lens and stimulates the retina. Inside
the retina are sensitive nerve fibers called cones and rods. When the cones and rods are stimulated, chemicals are released which help you to detect and register light of various colors and intensity. There are exercises that can help you stimulate brighter color vision and increase
perception.

The pupil becomes smaller in bright light and larger in dim light. The iris opens and closes the pupil. The iris is a muscle which controls the amount of light entering the pupil. As light is allowed in by the movement of the iris, it passes through the lens and acts upon the retina.

The retina is the truly light –sensitive portion of the eye. It contains nerve cells called cones and rods which serve to detect specific colors and intensities of Light. When the cones and rods are stimulated, a chemical is released which helps translate that stimulation into specific colors and light intensities within the brain. Signals are then transmitted through the optic nerve to the brain, and you are able to register what you have seen. The more strongly the rods and cones are stimulated the more subtle light emanations you can detect. By strengthing the muscles of the eyes you can achieve more control over your vision that you may have ever though possible.

The Auras Of Colours
·  Object - Auric Colour
·  Red - Green
·  Orange - Pale Green
·  Yellow - Pale Blue
·  Green - Orange
·  Blue - Yellow
·  Indigo - Gold
·  Violet - Pale Gold
·  Pink - Iridescent Green

Here is one helpful exercise to develop your ability to see auras.


Get a book and cover it with a bright primary color and place it a foot of so in front of a white wall. Do not place it in such a manner as that it produces a shadow. A soft light from behind, off to the left or right side of you and sit back away form the book about 5 to 8 feet.

The auras of the colors blue and red are the brightest and easiest to see.

Close your eyes, take a few deep breaths and relax. When you are calm, look at the book. Focus your eyes on nothing, a little to the side and past it. Gently hold and get used to that focus but don't strain your eyes or tense your eyes or forehead. Concentrate! you need a gentle,steady un-focus, similar to day-dreaming.

When you need to blink, do so, or it will cause your eyes to tense and water. Blink normally and quickly without changing focus, and do not become preoccupied with it. It may cause the aura to disappear for a second, but it will reappear quickly if you stay relaxed and hold your focus.

After a while you will see a pale narrow aura coming from the book. Hold the focus, don't look AT it, soon a bright Yellow or Green aura will start building up from the object. Don't change focus or look directly at it or the aura will disappear.
There is a reason for this strange un-focus. Your outer field of vision is many times more sensitive than the focused area is. Have you ever seen a movement, out of the corner of your eye, only to turn and see nothing there? What you may have seen is an aura building up from
something and your outer field of vision has detected it.

Once you have completed the first step, gather several books and cover them, each with a different colored paper. Study these one at a time and write down the auric color for it. Next try using two at a time, and watch how the auric colors affect each other.

Get a pot plant or some flowers and study it. The aura you will see emanates from the living plant and also from the colors of the petals. The Orange hue comes from the green of the stems and leaves. You will also see a more distinct etheric and a shimmering optical effect around them.This shimmering is the energy field or living aura of the plant.

For the next step use an animal, dog or cat etc, if you have one. Try and observe them when they are resting. Observe your own aura. This can be done both inside and outside in the sun. Hold your arm out and study it against the sky or clouds. Alternatively, lie down and look at your legs. Make sure the skin is bare when you do this, and remember, grass will give off an Orange hue.

When you feel proficient enough, try it with a human subject. Just remember not to try too hard. Do it exactly the same as in the original exercise with the book. Get your volunteer to remove some of their clothing and study the bare skin area against a neutral background.
On a human subject, again, the first thing you will see is the etheric aura, like pale smoke clinging to the skin. Next you will see the shimmering optical effect in the air extending from several inches to a couple of feet deep, depending on the strength of their aura. Keep trying and the aura's color will build up, and out from, the etheric. It will first appear as a narrow band of color next to the etheric. This will expand slowly, if you hold your focus, until it is several inches or more thick.

MORE EYE EXCERCISES TO STRENGHTEN YOUR EYES AND ABILITY - ALSO CHECKOUT THE RAINBOW ROOM




 
 





What is Mysticism ? - DIVINE WISDOM


What is Mysticism ? - DIVINE WISDOM


Nothing in the world can bring us happiness and satisfaction except divine wisdom. All other things which seem to suffice our needs will show their importance for a moment, but after that moment has passed there will be the same longing. It is only in divine wisdom that our life's purpose is fulfilled. The basis of mysticism is to be found in that saying of the Bible, 'Seek ye first the kingdom of heaven, and all these things will be added unto you.' Thus the search of the mystic is for that kingdom, for God, and in that search what does he find? In the search for God he finds himself.

Mysticism teaches communication with the self and enables the self to communicate with life. Also, the way to learn mysticism is quite different from the way in which one learns other things. In learning these one communicates with things, but in learning mysticism one communicates first with oneself, and this enables man to communicate with the outer life. It is not only a legend of the past that saints and sages spoke with trees and plants, with animals and birds. A soul that can communicate with life, with the self, can communicate even today with animals and birds and trees and plants.

Often people picture a mystic as a dreamer, as someone who is intoxicated, a drunken man. But in reality, to the mystic everybody else is intoxicated, for the knowledge of mysticism is soberness. The mystic's consciousness makes him sober, for he begins to see things more clearly.

Mostly he cannot speak about it, because his language is not always understood. People have reason to consider a mystic to be like a drunken person. He does not take notice of things that everybody else takes notice of. He does not attach any importance to things that everybody else considers important. He does not give as much thought to himself as everybody else does. He does not look at everyone in the same way as other people do. He does not judge people in the same light as everybody else judges others. He does not think of God and man in the same way as every other person does. Naturally, it becomes difficult for the mystic to live in the world where his language is not understood, while he understands the language of all others. Before we have spoken to the mystic he has heard us speak. Before we have expressed our thought he has read it.

Before we have expressed our feeling he has felt it. That is why a mystic can be in communication with another person better than one could ever imagine, and thus the best definition that can be given of mysticism is that it is communication with life.

No doubt a mystic is born a mystic. It is a certain type of mind which is born mystical. But mysticism can also be acquired. A soul who is born a mystic will from his cradle show mystic tendencies. But mysticism which is acquired is a greater achievement, for then one has made a normal progress towards divine wisdom.

Now the question is, how does man communicate with his self? By self-analysis. No doubt there is a danger in self-analysis. When a person is always wondering how wrong he is, how bad he is, how wicked he is, or how stupid he is, he will never stop worrying and troubling about himself, and the further he continues in this way, the more he will find in himself the spirit of wickedness or stupidity. Perhaps throughout his whole life he will find that same spirit in himself. The mystic delves deeper in himself in order to discover what it is in him that gives him the sign of existence, what it is in him that lives and what it is that dies, what it is in his being that is limited and what it is that is beyond limitation. By meditating on this a mystic communicates with his self. And in order to communicate with others he removes the barrier which stands between one person and the other, between 'I' and 'you.'

As to the religion and the moral of the mystic, the mystic has one moral and that is love. And he has one aim in his religion and that is to make a God a reality. Therefore, his God becomes a greater God than the God of millions of people who only imagine that there is a God somewhere. To him God is a reality. How can one make God a reality? Since we are able to make what is unreal a reality, it is very easy to make reality real.

There was a Brahmin who was worshipping his idol, and a man came along and said to him, 'How foolish! You are a high-caste Brahmin, you have such great culture, and yet you worship a God of stone which you have made with your own hands!' The Brahmin said, 'If you have faith this god of stone will become a real god to you, and if you have no faith even the formless God who is in heaven is nothing.' The idea behind this is that we do not know the reality of God because we have made real all that is unreal before us. We are impressed by it. We live in longing for it.

We pursue it. We live in it. And so from morning till evening we are, so to speak, wrapped up in this world of illusion, in all that is unreal and that covers our eyes from reality.
In order to find goodness one must find wickedness to compare it with. When we have found both, then both become clear. Wickedness will show what goodness is. In order to find reality we must gather the knowledge of what is unreal, and this is not difficult. In our ordinary language we use the word false. False is not that which is not real. All that is subject to change and destruction may be something in appearance, but it is never that which it pretends to be. All this existence which is before us and which is subject to change and death is not reality. It cannot be reality; but we can only see this when we have acquired some knowledge of reality. If we do not look at it as unreal, we shall not have the desire to find what is real. We must find out what is unreal and acknowledge it as unreal; then alone can we go on to the next step which will be to find reality.

40 Hadith e Qudsi


Forty Hadith Qudsi

Among the many definitions given by the early scholars to Sacred Hadith is that of as-Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon At-Tarifat where he says: "A Sacred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (peace and blessings of Allah be upon him)." It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words.


Hadith Collection 

Hadith Qudsi 1:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: ‘My mercy prevails over my wrath.’"

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


Hadith Qudsi 2:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah Almighty has said:

‘The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: ‘He will not remake me as He made me at first’ (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: ‘Allah has taken to Himself a son,’ while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.’"

(1) i.e., bring me back to life after death.

It was related by al-Bukhari (also by an-Nasa'i).


Hadith Qudsi 3:

On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him), who said:

The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them: "Do you know what your Lord has said?" They said: "Allah and his Messenger know best." He said: "‘This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: ‘We have been given rain by virtue of Allah and His mercy,’ that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: ‘We have been given rain by such-and-such a star,’ that one is a disbeliever in Me, a believer in the stars.’"

(2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things.

It is related by al-Bukhari (also by Malik and an-Nasa'i).


Hadith Qudsi 4:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah said:

‘Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day.’" (1)

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

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


Hadith Qudsi 5:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah (glorified and exalted be He) said:

‘I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me."

It was related by Muslim (also by Ibn Majah).


Hadith Qudsi 6:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (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 Qur’an. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: ‘And what did you do about them?’ He will say: ‘I studied [religious] knowledge and I taught it and I recited the Qur’an for Your sake.’ He will say: ‘You have lied - you did but study [religious] knowledge that it might be said [of you]: ‘He is learned.’’ And you recited the Qur’an that it might be said [of you]: ‘He is a reciter.’ And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: ‘And what did you do about them?’ He will say: ‘I left no path [un-trodden] in which You like money to be spent without spending in it for Your sake.’ He will say: ‘You have lied - you did but do so that it might be said [of you]: ‘He is open-handed.’’ And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire."

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


Hadith Qudsi 7:

On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (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) will say: ‘Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise.’"

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


Hadith Qudsi 8:

On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:

"A prayer performed by someone who has not recited the Essence of the Qur’an (1) during it is deficient (and he repeated the word three times), incomplete."

Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2)

He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say:

"Allah (mighty and sublime be He), had said: ‘I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: ‘Al-hamdu lillahi rabbi l-alamin’ (3), Allah (mighty and sublime be He) says: ‘My servant has praised Me.’ And when he says: ‘Ar-rahmani r-rahim’ (4), Allah (mighty and sublime be He) says: ‘My servant has extolled Me,’ and when he says: ‘Maliki yawmi d-din’ (5), Allah says: ‘My servant has glorified Me’ - and on one occasion He said: ‘My servant has submitted to My power.’ And when he says: ‘Iyyaka na budu wa iyyaka nasta in’ (6), He says: ‘This is between Me and My servant, and My servant shall have what he has asked for.’ And when he says: ‘Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin’ (7), He says: ‘This is for My servant, and My servant shall have what he has asked for.’"

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

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

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

(4) "The Merciful, the Compassionate."

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

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

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

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


Hadith Qudsi 9:

On the authority of Abu 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) says:

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

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 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) says:

‘Fasting is Mine and it is I Who give reward for it. [A man] gives up his sexual passion, his food and his drink for My sake.’ Fasting is like a shield, and he who fasts has two joys: a joy when he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah's estimation than the smell of musk."

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 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 (also by Muslim).


Hadith Qudsi 12:

On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him), who said that the Messenger of Allah (may the blessings and peace of Allah be upon him) said:

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

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


Hadith Qudsi 13:

On the authority of Adiyy ibn Hatim (may Allah be pleased with him), who said:

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

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

It was related by al-Bukhari.


Hadith Qudsi 14:

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 (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, filling in 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 - peace and blessings of Allah be upon him) 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 - peace and blessings of Allah be upon him) 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 - peace and blessings of Allah be upon him) 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 - peace and blessings of Allah be upon him) 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 Hurayrah (may Allah be pleased with him), who said that the Prophet (peace and blessings of Allah be upon him) said:

"Allah the Almighty said:

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

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

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


Hadith Qudsi 16:

On the authority of Ibn Abbas (may Allah be pleased with them both), from the Messenger of Allah (peace and blessings of Allah be upon him), among the sayings he related from his Lord (glorified and exalted be He) is that He said:

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

It was related by al-Bukhari and Muslim.


Hadith Qudsi 17:

On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him) is that among the sayings he relates from his Lord (may He be glorified) is that He said:

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

It was related by Muslim (also by at-Tirmidhi and Ibn Majah).


Hadith Qudsi 18:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah (mighty and sublime be He) will say on the Day of Resurrection:

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

It was related by Muslim.


Hadith Qudsi 19:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah (mighty and sublime be He) said:

‘Pride is My cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.’"

It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.


Hadith Qudsi 20:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) 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 (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah the Almighty said:

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

(1) i.e. types of men.

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

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


Hadith Qudsi 22:

On the authority of Abu Sa'id (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Let not any one of you belittle himself." They said: "O Messenger of Allah, how can any one of us belittle himself?" He said: "He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: ‘What prevented you from saying something about such-and-such and such-and-such?’ He will 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 (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah will say on the Day of Resurrection:

‘Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.’"

It was related by al-Bukhari (also by Malik).


Hadith Qudsi 24:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"If Allah has loved a servant [of His], He calls Gabriel (on whom be peace) and says: ‘I love So-and-so, therefore love him.’" He (the Prophet - peace and blessings of Allah be upon him) said: "So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: ‘Allah loves So-and-so, therefore love him.’ And the inhabitants of heaven love him." He (the Prophet - peace and blessings of Allah be upon him) 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 - peace and blessings of Allah be upon him) said: "So they abhor him, and abhorrence is established for him on earth."

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


Hadith Qudsi 25:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah (mighty and sublime be He) said:

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

It was related by al-Bukhari.


Hadith Qudsi 26:

On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) 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 meager 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 out, and whose sustenance was just sufficient to provide for him yet he bore this patiently.’" Then the Prophet (peace and blessings of Allah be upon him) rapped his hand and said: "Death will have come early to him, his mourners will have been few, his estate scant."

(1) i.e. he has not been ostentatious in his obedience.

It was related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.


Hadith Qudsi 27:
On the authority of Masruq (may Allah be pleased with him), who said:

We asked Abdullah (i.e. Ibn Masud) about this verse: "And do not regard those who have been killed in the cause of Allah as dead, rather are they alive with their Lord, being provided for (Qur’an Chapter 3 Verse 169)." He said: "We asked about that and the Prophet (peace and blessings of Allah be upon him) 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 (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

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

It was related by al-Bukhari.


Hadith Qudsi 29:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah (mighty and sublime be He) says:

‘My faithful servant's reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise.’"

It was related by al-Bukhari.


Hadith Qudsi 30:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) 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 (peace and blessings of Allah be upon him) said: "It is not so, but rather it is that when the believer is given news of Allah's mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah's punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him."

It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim.


Hadith Qudsi 31:

On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) 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 godly man whose previous good deeds were brought to naught through presuming to declare that Allah would not forgive someone's bad deeds.

It was related by Muslim.


Hadith Qudsi 32:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

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

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


Hadith Qudsi 33:

On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him), from among the things he reports from his Lord (mighty and sublime be He), is that he said:

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

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


Hadith Qudsi 34:
On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) 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 as it.’"

It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.


Hadith Qudsi 35:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) 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 (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), 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 your Lord so that He may give us relief from 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 (Qur’an 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 than for a life (Qur’an Chapter 28 Verses 15-16), and he will feel ashamed in the sight of his Lord and will say: ‘Go to Jesus, Allah's servant and messenger, Allah's word and spirit.’ So they will come to him and he will say: ‘I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future.’ So they 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 Qur’an has confined and who must be there for eternity.’ There shall come out of Hell-fire he who has said: ‘There is no god but Allah’ and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: ‘There is no god but Allah’ and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: ‘There is no god but Allah’ and who has in his heart goodness weighing an atom.

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


Hadith Qudsi 37:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah said:

‘I have prepared for My righteous servants what no eye has seen and no ear has heard, nor has it occurred to the human heart.’"

Thus recite if you wish (1): "And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Qur’an Chapter 32 Verse 17)."

(1) The words "Thus recite if you wish" are those of Abu Hurayrah.

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


Hadith Qudsi 38:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: ‘Look at it and at what I have prepared therein for its inhabitants.’" The Prophet (peace and blessings of Allah be upon him) said: "So he came to it and looked at it and at what Allah had prepared therein for its inhabitants." The Prophet (peace and blessings of Allah be upon him) said: "So he returned to Him and said: ‘By your glory, no one hears of it without entering it.’ So He ordered that it be encompassed by forms of hardship, and He said: ‘Return to it and look at what I have prepared therein for its inhabitants.’" The Prophet (peace and blessings of Allah be upon him) 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 found that it was in layers, one above the other. Then he returned to Him and said: ‘By Your glory, no one who hears of it will enter it.’ So He ordered that it be encompassed by lusts. Then He said: ‘Return to it.’ And he returned to it and said: ‘By Your glory, I am frightened that no one will escape from entering it.’

(1) The Arabic word used here is "makarih", the literal meaning of which is "things that are disliked." In this context it refers to forms of religious discipline that man usually finds onerous.

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


Hadith Qudsi 39:

On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) 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 (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) 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 you 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).
 

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