بِسْم الله الرحمن الرحيم
In Surah Shura [42:42]:
The Differences between a Hadith Qudsi and a Prophetic Hadith:
-> Qudsi Hadith
The word قدسي comes from the noun قدس which means Sacredness; Holiness.
It is called so because it is attributed to the Holy and Sacred Self of Allah.
A Hadith Qudsi is a Hadith which the Prophet ﷺ attributes to his Lord; where he tells us what about Allah said.
This is narrated in two ways:
1) The narrator would say, "The Messenger of Allah ﷺ said in what he relates to his Lord ....."
And this is the preferred formula by the Salaf and Imam An-Nawawi.
2) The narrator would say, "The Messenger of Allah ﷺ said that Allah The Exalted said......"
-> Prophetic Hadiths
All authentic Hadiths are revealed to the Prophet ﷺ by Allah. In Surah Najm [53:3-4], Allah says regarding the Prophet ﷺ:
"Nor does he speak of (his own) desire."
"It is only an Inspiration that is inspired."
There are some Hadiths narrated regarding incidents where the Peophet ﷺ makes his own Ijtihad, the revelation either affirms these decisions or amends them.
The Main Differences between the Two:
1) The meaning of a Qudsi Hadith is from Allah, while the wording is from the Prophet ﷺ whereas for Prophetic Hadiths both the meaning and words are from the Prophet ﷺ.
2) Qudsi Hadith are all verbal while the Prophetic Hadiths are of three types:
a) Verbal
b) Related to the Actions of the Prophet ﷺ
E.g. The Prophet ﷺ used to pour water on his head three times whilst performing Al-Ghusl.
c) That which is implicitly approved by the Prophet ﷺ.
E.g. A companion said or did something and the Prophet ﷺ came to know and did not codemn him.
E.g. When the two companies travelled and did not have water for ablution. They performed Tayammum. Later they found water, one repeated his prayer, the other did not. The Prophet ﷺ told the first one he had two rewards, and the second one that he followed the Sunnah.
3) Most of the topics in Qudsi Hadiths relate to the theme of hope and fear and the words of Allah to His creatures. Only a few of them relate to the laws of Islam.
Whereas the Prophetic Hadiths include all these, but speak broadly about the laws of Islam.
4) The Qudsi Hadiths are few in number: about 200, whereas the Prophetic Hadith are about 5000 without their various narrations.
The Qudsi and Prophetic Hadiths in Comparison to the Qur'an:
1) Both the word and meaning of the Qur'an is from Allah.
2) The Qur'an was conveyed to us by At-Tawatur (continuous transmission - where a large number of narrators in each generation conveyed it to the next generation), while not all of the Qudsi and Prophetic Hadiths are Mutawatir - some of them are authentic, others are weak.
3) Reciting the Qur'an is an act of worship and you get reward for each letter you recite. This is not not case for Prophetic and Qudsi Hadiths.
4) The Qur'an in itself is a miracle, Allah challenged the humans and Jinn to produce the like of it. This is not the case for Prophetic and Qudsi Hadiths.
5) A verse in the Qur'an is called an آية and a chapter is called a سورة, this is not the case of Prophetic and Qudsi Hadiths.
The Hadith
The Main Theme of the Hadith: It mentions some of the Great Attributes of Allah which show us His Richness. Allah is in no need of His slaves, whereas they are totally dependent on Him.
-> It discusses Allahs Richness, Mercy, Power, Forgiveness
-> The Prohibiton of all forms of Injustice and Oppression
In this Hadith Allah encourages us to make دعاء (Supplication). We should ask Him for guidance and for the fulfillment of all our needs. Supplication is a very important act of worship.
"يا عبادي"
"O My Slaves"
Allah is addressing His slaves. The style of this statement is to draw our attention to what is going to be said, and highlights the relationship between us and Allah.
This does not just refer to the believer, it includes both the believers and disbelievers, human and jinn.
This is General Slavery which includes everyone, and there is something called Special Slavery which is restricted to the Believers.
"إني حرمت"
"I have Forbidden"
Allah is the Legislator who declares what is Haraam and Halaal.
"الظلم على نفسي"
"Oppression on Myself"
Linguistically الظلم means to place a matter in a position it does not belong.
Religiously , it refers to the deviation from the true path and the transgression of limits.
Allah negates any kind of Oppression or Injustice from Himself towards His creatures, regardless if they are believers or disbelievers. In this statement Allah implicitly affirms His Justice.
In Surah Aal-Imran [3:108]:
"These are the Verses of Allah: We recite them to you (O Muhammad ﷺ) in truth, and Allah wills no injustice to the 'Alamin (mankind and jinns)."
And in Surah Aal-Imran [3:182]:
"This is because of that (evil) which your hands have sent before you. And certainly, Allah is never unjust to (His) slaves."
This does not mean Allah is unable to commit injustice due to weakness or incapacity. He does not practice oppression because His Noble Self is purified from injustice. The slave should not fear that Allah will not reward him in full for his good deeds or that Allah will punish him for a sin he did not commit.
Even Allahs punishment is out of His Justice. His Actions are either our of His Justice or Grace.
You find people saying "Why me?" at the face of calamities. This statement is an accusation that Allah is Unjust.
If Allah has forbidden Injustice on Himself, then it should be even more forbidden for His slaves. Therefore Allah says:
"و جعلته بينكم محرما"
"and have made it forbidden amongst you"
Putting this order immediately after the previous sentence indicates the reflection of some of Allahs Attributes on His slaves. Meaning;- We should not just enumerate the Names and Attributes of Allah, we should emulate them in our lives.
"فلا تظلموا"
"So do not oppress one another"
In Surah Shura [42:42]:
"The way (of blame) is only against those who oppress men and wrongly rebel in the earth, for such there will be a painful torment."
In Surah Hud [10:102]:
"Then do they wait for (anything) save for (destruction) like the days of the men who passed away before them? Say: "Wait then, I am (too) with you among those who wait."
The Prophet ﷺ said:
الظُّلْمُ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ
الظُّلْمُ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ
"Oppression will be a darkness on the Day of Resurrection." [Bukhari #2447]
And he ﷺ said:
" اتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّهَا لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ "
"Beware of the supplication of the oppressed; for indeed there is no barrier between it and Allah.'" [Tirmithi]
Oppression causes the Anger and Wratch of Allah. It Is a reason for the abundance of animosity and hatred amongst people and is a major cause of wars and the decay of nations.
Ibn Taymiya رحمه الله said, "It is said that Allah aids the just state even if it is non-Muslim, yet withholds His Help from the oppressive state, even if it is Muslim"
The Types of Oppression:
1) Oppression to oneself.
The worst of these types is Shirk. In Surah Luqman [31:13]:
"And (remember) when Luqman said to his son when he was advising him: "O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed."
Other types are committing major and minor sins, obeying the Shaytan, etc. In Surah Talaq [65:1]:
"O Prophet ﷺ )! When you divorce women, divorce them at their 'Iddah (prescribed periods), and count (accurately) their 'Iddah (periods ). And fear Allah your Lord (O Muslims), and turn them not out of their (husband's) homes, nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself. You (the one who divorces his wife) know not, it may be that Allah will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce)"
2) Oppression to others.
This includes any type of harm that one does to others such as killing, hitting, not giving them their rights, etc.
In Surah Shura [42:42]:
"The way (of blame) is only against those who oppress men and wrongly rebel in the earth, for such there will be a painful torment."
The prohibition of injustice and oppression is considered one of the key goals of the Religion of Islam.
The second part of the Hadith emphasizes the total dependence of the creation to Allah:
Allah mentioned this need in the Qur'an, on the tongue of Ibrahim عليه السلام in Surah Shu'araa [28:78-82]:
"Who has created me, and it is He Who guides me;"
"And it is He Who feeds me and gives me to drink."
"And when I am ill, it is He who cures me."
"And Who will cause me to die, and then will bring me to life (again);"
"And Who, I hope will forgive me my faults on the Day of Recompense, (the Day of Resurrection),"
Because of all these bounties, Allah is the only diety that deserves to be worshipped.
1) The Need for Guidance:
"ياعبادي كلكم ضال إلا من هديته "
O My Slaves, all of you are misguided, except those whom I Have Guided
This is the most important and greatest blessing for the slave. Guidance is in the Hand of Allah Alone. In Surah Al-Kahf [18:17]:
"And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path)."
There are millions of people who are misguided, we should be grateful that Allah guided us out of all of them.
The original state of the people is misguidance. Some might say it contradicts the Hadith where the Prophet ﷺ said:
"مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ "
"Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) but his parents convert him to Judaism, Christianity or Magainism, as an animal delivers a perfect baby animal. Do you find it mutilated?" [Bukhari]
Some Scholars explained this saying that every person in general is born naturally accepting the truth, so it is required for him to seek the right path.
Other Scholars say that mankind is born with a natural tendency towards Islam but the meaning of misguidance here is that when they were born they were illiterate with regards to the laws and legislations of Islam. In Surah Nahl [16:78]:
"And Allah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allah)."
There are two main types of guidance:
a) هداية إرشاد و دلاله - The Guidance of Showing the Right Path
This type of guidance is the duty of the Prophets and their followers. In Surah Yusuf [12:108]:
"Say (O Muhammad ﷺ): "This is my way; I invite unto Allah (i.e. to the Oneness of Allah - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e to the Oneness of Allah - Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun"
This does not necessarily lead you to the second type of guidance:
b) هداية توفيق - The Guidance of Being Enabled to follow the Right Path
In Surah Fussilat [41:17]:
"And as for Thamud, We showed and made clear to them the Path of Truth (Islamic Monotheism) through Our Messenger, (i.e. showed them the way of success), but they preferred blindness to guidance, so the Sa'iqah (a destructive awful cry, torment, hit, a thunderbolt) of disgracing torment seized them, because of what they used to earn."
This is where a person is guided to accept Islam, perform good deeds, etc. This is not in the Hand of anyone except Allah. In Surah Baqarah [2:272]:
"Not upon you (Muhammad ﷺ) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged."
If this could be achieved by the people, it would have been achieved by the Prophet ﷺ in guiding his uncle, but he was unable to.
This type of guidance has two subsections:
i) General - This includes every Muslim
Allah showed us the right way to follow the guidance and warned us against the Shaytan.
ii) Specific - This is the knowledge of the details of Islam. Every believer should ask Allah for this type guidance, and it is the guidance you ask in Surah AlFatihah [1:6]:
"Guide us to the Straight Way"
You are already guided, but you are asking for for this type of guidance.
"فاستهدوني أهدكم"
"So seek guidance from Me and I Shall Guide you"
Allah urges His slaves to seek guidance from Him, because He is the only One who can grant it. If a slave sincerely supplicates and asks Allah to guide him to the right path, Allah will surely guide him.
Even those already in the right path should ask Allah to keep him firm on it.
Some ignorants say, "It is Allah who misguided me", or "If Allah wanted to guide me he would have". Allah dislikes misguidance for His Slaves. In Surah Zumar [39:7]:
"If you disbelieve, then verily, Allah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. No bearer of burdens shall bear the burden of another. Then to your Lord is your return, so He will inform you what you used to do. Verily, He is the All-Knower of that which is in (men's) breasts."
Allah sent Messengers and Books to His slaves in order to guide them to the right path. The matter rests on the true desire of the slave for guidance. If he really wants it and asks Allah for it, Allah will surely provide him with the means of guidance.
Allah misguides people after they choose over guidance; misguidance comes as a punishment for them.
In Surah Al-Layl [92:5-10]:
"As for him who gives (in charity) and keeps his duty to Allah and fears Him,"
"And believes in Al-Husna"
"We will make smooth for him the path of ease (goodness)."
"But he who is greedy miser and thinks himself self-sufficient."
"And disbelieves in Al-Husna"
"We will make smooth for him the path for evil;"
Guidance is the food for soul, then we move to the food of the physical body:
2) The Need for Food
"يا عبادي كلكم جائع إلا من أطعمته فاستطعموني أطعمكم"
"O My Slaves, all of you are hungry, except for whom I fed. So seek food from Me, and I Will Feed you"
Allah is الرزاق - The All-Provider. In Surah Hud [11:6]:
"And no (moving) living creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterous, grave, etc.). all is in a Clear Book (Al-Lauh Al-Mahfuz - the Book of Decrees with Allah)."
In Surah AlWaqi'ah [56:63-64]:
"Tell Me! The seed that you sow in the ground."
"Is it you that make it grow, or are We the Grower?"
In [56:68-70]:
"Tell Me! The water that you drink."
"Is it you who cause it from the rainclouds to come down, or are We the Causer of it to come down?"
"If We willed, We verily could make it salt (and undrinkable), why then do you not give thanks (to Allah)?"
This shows the poverty and powerlessness of human beings. We are in desperate need of Allah to provide us with food. Do not think that richness comes from your own ability; everything is from Allah. From this we remember the story of Qarun, when he said in Surah Al-Qasas [28:78]:
"He said: "This has been given to me only because of knowledge I possess." Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount (of riches) they had collected. But the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) will not be questioned of their sins (because Allah knows them well, so they will be punished without account)."
Allah mentioned how He dealt with him in Verse 81:
"So We caused the earth to swallow him and his dwelling place. Then he had no group or party to help him against Allah, nor was he one of those who could save themselves."
Allah provides sustenance for both the believers and disbelievers. We should have good expectations of Allah - if we ask Him and depend on Him totally, He will surely provide us with provision. And Tawakkul is an act of worship.
The Prophet ﷺ said:ة
" لَوْ أَنَّكُمْ كُنْتُمْ تَوَكَّلُونَ عَلَى اللَّهِ حَقَّ تَوَكُّلِهِ لَرُزِقْتُمْ كَمَا تُرْزَقُ الطَّيْرُ تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا "
"If you were to rely upon Allah with the required reliance, then He would provide for you just as a bird is provided for, it goes out in the morning empty, and returns full." [Tirmithi]
The birds do not depend on their ability or mind, they depend on Allah completely.
3) The Need for Clothes
"ياعبادي كلكم عار إلا من كسوته فاستكسوني أكسكم"
"O My Slaves, all of you are naked, except for those whom I clothe. So seek clothing from Me, and I Will Clothe you."
Clothing is another bounty from Allah.
This nakedness has two aspects:
a) Physical Nakedness - Man is originally born naked
b) Nakedness of the Heart - The covering of which is Taqwa; which is avoiding the prohibitons and performing good deed.
In Surah A'raaf [7:26]:
"O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e. leave falsehood and follow truth)."
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