islam

The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. Becoming a Muslim is a simple and easy process that requires no pre-requisites. One may convert alone in privacy, or he/she may do so in the presence of others.

If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the “Shahada”, the testimony of faith, without further delay. The “Shahada” is the first and most important of the five pillars of Islam.

With the pronunciation of this testimony, or “Shahada”, with sincere belief and conviction, one enters the fold of Islam.

Upon entering the fold of Islam purely for the Pleasure of God, all of one’s previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet said to a person who had placed the condition upon the Prophet in accepting Islam that God would forgive his sins:

“Do you not know that accepting Islam destroys all sins which come before it?” (Saheeh Muslim)

When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person’s record is clean, and it is as if he was just born from his mother’s womb. One should try as much as possible to keep his records clean and strive to do as many good deeds as possible.

The Holy Quran and Hadeeth (prophetic sayings) both stress the importance of following Islam. God states:

“...The only religion in the sight of God is Islam...” (Quran 3:19)

In another verse of the Holy Quran, God states:

“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter, he will be in the ranks of those who have lost (their selves in the Hellfire).” (Quran 3:85)

In another saying, Muhammad, the Prophet of God, said:

“Whoever testifies that there in none worthy of being worshipped but God, Who has no partner, and that Muhammad is His slave and Prophet, and that Jesus is the Slave of God, His Prophet, and His word[1] which He bestowed in Mary and a spirit created from Him; and that Paradise (Heaven) is true, and that the Hellfire is true, God will eventually admit him into Paradise, according to his deeds.” (Saheeh Al-Bukhari)

The Prophet of God, may God praise him, also reported:

“Indeed God has forbidden to reside eternally in Hell the person who says: “I testify that none has the right to worship except Allah (God),’ seeking thereby the Face of God.” (Saheeh Al-Bukhari)

The Declaration of the Testimony (Shahada)

To convert to Islam and become a Muslim a person needs to pronounce the below testimony with conviction and understanding its meaning:

I testify “La ilah illa Allah, Muhammad rasoolu Allah.”

The translation of which is:

“I testify that there is no true god (deity) but God (Allah), and that Muhammad is a Messenger (Prophet) of God.”

To hear it click here or click on “Live Help” above for assistance by chat.

When someone pronounces the testimony with conviction, then he/she have become a Muslim. It can be done alone, but it is much better to be done with an adviser through the “Live Help” at top, so he may help you in pronouncing it right.

The first part of the testimony consists of the most important truth that God revealed to mankind: that there is nothing divine or worthy of being worshipped except for Almighty God. God states in the Holy Quran:

“We did not send the Messenger before you without revealing to him: ‘none has the right to be worshipped except I, therefore worship Me.’” (Quran 21:25)

This conveys that all forms of worship, whether it be praying, fasting, invoking, seeking refuge in, and offering an animal as sacrifice, must be directed to God and to God alone. Directing any form of worship to other than God (whether it be an angel, a messenger, Jesus, Muhammad, a saint, an idol, the sun, the moon, a tree) is seen as a contradiction to the fundamental message of Islam, and it is an unforgivable sin unless it is repented from before one dies. All forms of worship must be directed to God only.

Worship means the performance of deeds and sayings that please God, things which He commanded or encouraged to be performed, either by direct textual proof or by analogy. Thus, worship is not restricted to the implementation of the five pillars of Islam, but also includes every aspect of life. Providing food for one’s family, and saying something pleasant to cheer a person up are also considered acts of worship, if such is done with the intention of pleasing God. This means that, to be accepted, all acts of worship must be carried out sincerely for the Sake of God alone.

The second part of the testimony means that Prophet Muhammad is the servant and chosen messenger of God. This implies that one obeys and follows the commands of the Prophet. One must believe in what he has said, practice his teachings and avoid what he has forbidden. One must therefore worship God only according to his teaching alone, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by God.

One must try to mold their lives and character and emulate the Prophet, as he was a living example for humans to follow. God says:

“And indeed you are upon a high standard of moral character.” (Quran 68:4)

God also said:

“And in deed you have a good and upright example in the Messenger of God, for those who hope in the meeting of God and the Hereafter, and mentions God much.” (Quran 33:21)

He was sent in order to practically implement the Quran, in his saying, deeds, legislation as well as all other facets of life. Aisha, the wife of the Prophet, when asked about the character of the Prophet, replied:

“His character was that of the Quran.” (As-Suyooti)

To truly adhere to the second part of the Shahada is to follow his example in all walks of life. God says:

“Say (O Muhammad to mankind): ‘If you (really) love God, then follow me.’” (Quran 3:31)

It also means that Muhammad is the Final Prophet and Messenger of God, and that no (true) Prophet can come after him.

“Muhammad is not the father of any man among you but he is the Messenger of God and the last (end) of the Prophets and God is Ever All-Aware of everything.” (Quran 33:40)

All who claim to be prophets or receive revelation after Muhammad are imposters, and to acknowledge them would be tantamount to disbelief.

We welcome you to Islam, congratulate you for your decision, and will try to help you in any way we can.

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Introduction to Islam

Islam is the second largest faith community in the world and the fasting growing faith in the world. Founded by the Prophet Muhammed PBUH [Peace be upon him] in 7^th century Arabia the religion emphasises a monotheistic approach to worship centred on the worship of one creator.

The word Islam translates to “submission” and emphasises the worship of one god. Islam acknowledges the contribution of previous prophets mentioned in the Jewish and Christian scriptures.

Main Beliefs and Principles

The five pillars of Islam are

Tawheed - Belief in one god and associating no partners in the worship of god.

Salat - The five daily prayers Fajr, Zuhr, Asr, Maghrib and Isha.

Fasting - Fasting during the holy month of Ramadhan.

Zakat - Donation of 2.5% of a Muslim’s wealth towards charity and good causes.

Hajj - Performing a once in a lifetime obligation of making pilgrimage to the holy city of Mecca.

Key Individuals in Islamic teachings

• Prophet Muhammed [peace be upon him] - The last prophet and messenger of Allah
• Prophets Adam, Noah, Abraham, Moses, David, Solomon, and Jesus - All hold a high position in Islamic teachings as prophets of god who called to the worship of one god
• Abu Bakr, Umar bin Khattab, Uthman bin Affan, Ali bin Talib - The four elected caliphs of the Muslim empire after the death of the Prophet Muhammed PBUH

Scriptures and Sources of Reference

Quran

The spoken word of Allah revealed to the Prophet Muhammed PBUH. The Quran remains unchanged from the time of revelation to modern times.

Hadith

The sayings, actions and advice of the Prophet Muhammed PBUH to his companions recorded through oral and written history. Seven main collections of Hadith exist; the Hadith collections of Bukhari and Muslim are universally accepted as authentic and beyond doubt.

1. Sahih Bukhari
2. Sahih Muslim
3. Abu Dawud
4. Musnud of Imam Hanbal
5. Muwatta of Malik
6. Ibn Majah
7. Tirmidhi

Festivals and Celebrations

Islam has two occasions of festival and celebration.

Eid ul Fitr - The first Eid commemorates the end of fasting during the month of Ramadhan.

Eid ul Adha - The second Eid festival commemorates the story of Abraham and his willingness to sacrifice his son at the bequest of his lord. Eid Ul Adha also marks the occasion of the annual Muslim pilgrimage of Hajj the fifth pillar of Islam.

During both Eid festivals Muslims around the world offer special Eid congregational prayers and exchange gifts with families. The Islamic calendar is based on the lunar cycle so unlike the Christian calendar the date for key events and celebrations changes every year. The lunar calendar is on average 11 days shorter than the solar calendar.

Islamic Denominations

Sunni

Over 80% of Muslims in the world today belong to the Sunni branch of Islam. The word Sunni is derived from the Arabic word Sunnah, which represents the way and customs of the Prophet Muhammed PBUH. Sunni Muslims declared their support for the first elected Caliph after the death of the Prophet Muhammed PBUH Abu Bakr who was also the father in law of the prophet.
Within Sunni Islam 4 schools of Fiqh [Jurisprudence] exist from which legal rulings are derived.

1. Hanafi
2. Maliki
3. Shaa’fi
4. Hanbali

All 4 schools agree that Islamic rulings and legislation must be derived from the following sources.

1. Quran
2. Hadith
3. Ijmah of the Sahabah – the companions of the Prophet Muhammed PBUH

It is not uncommon to find contrasting viewpoints on the same key issue this is due to scholars from the different schools basing their rulings on different evidences from the above the 3 categories and not having access to all the relevant recorded information.

Shia

The word Shia translates to party, the Shia represent just under 20% of Muslims today and differed with Sunni muslims over who should rule the Islamic empire after the death of the prophet PBUH. The Shia believed the right of leadership rested with Ali the nephew of the Prophet Muhammed PBUH. They reject the leadership and rule of the 3 Caliphs that were appointed ahead of Ali’s eventual appointment as the fourth Caliph.

Whilst Sunnis supported the principle of elected leadership Shia Muslims believe that leadership should remain with the family and descendents of the Prophet Muhammed PBUH.

In addition to the two Eid festivals, Shia Muslims will also commemorate the occasion of Ashura, which marks the martyrdom of the grandson of the Prophet Muhammed PBUH.

Shia Fiqh and jurisprudence relies on the rulings of Imams who are seen as infallible leaders of the Shia community. This contrasts to the Sunni tradition of identifying evidence from the Hadith and the consensus of the Prophet’s companions.

There are two main groups of Shia

1. Seveners - The Sevener Shias believe that the line of Shia Imams ended with the seventh Imam Ja\'far al-Sadiq.
2. Twelvers - Twelvers represent the majority group in Shia Islam who believe the line of Imams continued and that there are 12 Imams, the last of whom is currently in hiding and will return to lead the Shia.

Other Groups

Sufis

Sufism exists both within in Sunni and Shia interpretations of Islam. Sufism advances the notion that there is an inner and outer meaning to the Quran, a view rejected by orthodox Muslims. Certain Sufi schools of thought also forward the theory of the creator and the creation being one, again a view that is rejected by many orthodox muslims who view the Creator and the creation as two distinct entities.

Sufi orders became more commonplace during the 1100s towards the end of the Fatamid dynasty. The illuminist school of thought within Sufism shares many of the same principles as Buddhism in terms of defining the spiritual relationship between creator and creation.

Ahmadiyya

Ahmadiyya is one of the newest interpretations of Islam. Ahmedis believe that their founder is the reincarnation of the Prophet Muhammed PBUH. Ahmedis also believe that Jesus continued his mission after the crucifixion in India where he lived to the age of 120.

The group was formed in the Punjab region of India in 1889. The Muslim World League passed a declaration in the 1970s to declare Ahmedis as non-Muslims. Many Ahmedi communities are often persecuted for their beliefs.

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What is the Pakistani rupee (PKR)?

The official currency of Pakistan is the rupee (PKR). One rupee consists of 100 paise (singular = paisa). When Pakistan began printing its own currency in 1948, they used Indian currency with "Pakistan" stamped on it for the first few months until enough of the Pakistani notes were in circulation. Until 1961, the rupee was divided into 16 Annas before being changed to 100 paise. From the time of the rupee's introduction until the turn of the 21 st century, it steadily declined in value against the U.S. dollar. Then, Pakistan's large current-account surplus drove up the value of the rupee until the government lowered interest rates and bought dollars to stabilize the currencies value and maintain its export competitiveness.

Sovereign credit ratings play an important part in determining a country's access to international capital markets, and the terms of that access. Sovereign ratings help to foster dramatic growth, stability, and efficiency of international and domestic markets.

What does it look like?

Political Structure

The Federal Republic of Pakistan is divided into four provinces, one territory, and one capital territory. In 1999, following a military takeover, Chief of Army Staff and Chairman of the Joint Chiefs of Staff Committee, General Pervez Musharraf, suspended Pakistan's constitution and assumed the additional title of Chief Executive. The title of the former head of government, the President, was left in tact as a ceremonial chief of state with no governing power. The Chief Executive appoints an eight-member National Security Council to function as the supreme governing body of Pakistan. The judiciary in Pakistan is the Federal Islamic Court.

Prominent Figures The current Chief Executive of Pakistan is Pervez Musharraf who is serving an indefinite term in office. The central bank of Pakistan is the State Bank of Pakistan. The governor of the bank is Dr. Ishrat Husain.

Unique Characteristics

Public sector deficits of six percent of GDP are typical and these crowd out private investment and build up a large public debt, which is now a major burden to service. Weak investment in the industrial sector and in agriculture inhibits productivity growth and competitiveness, the current account is chronically in deficit and international reserve levels are very low. Fueled by high oil prices, as well as higher levels of capital goods imports, Pakistan's trade deficit rose to $4.262 billion during the period of July 2004 - March 2005. Pakistan annually imports around eight million tons of crude oil. It is stated that, "the economies of Asia, like those of most developing countries are oil intensive. In other words, Asians consume more oil per unit of output than Europeans or even gas-guzzling Americans."

Key Economic Factors

Pakistan has had a difficult time economically and politically over the past decade. The IMF has established several reform and economic adjustment programs for the country, but domestic political weakness and division have made effective reform elusive. While average annual GDP growth has hovered around four percent, Pakistan's potential growth rate is probably closer to six percent if it could achieve macroeconomic and political stability. Poor tax collection and administration infrastructure kept the government budget perpetually in deficit and limited the public sector's ability to fund infrastructure development and basic social services. And, defense spending absorbed a high share of government resources that were available.

The major turning point in Pakistan's fortunes regarding international assistance came in the last quarter of 2001 when the US-led war on terrorism fought its first battle in neighboring Afghanistan. The Musharraf government elected, at no little domestic political risk to its future, to cooperate with the United States and was fortunate to have the first major phase of the war next door end with a new Afghan government it can live and work with and with the gratitude of the United States well-earned. Prospects for aid and debt relief are much improved and progress is already being made that will reduce Pakistan's international debt burden.

Although agriculture is declining as a percentage of total output, this sector remains the primary economic activity in Pakistan. Cotton, wheat, rice and sugarcane are the primary crops, which benefit from an extensive irrigation system. The annual cotton crop is of particular importance as it provides the input to the textile and garment industry, which is the nation's dominant export industry. Pakistan is attempting to increase its information technology sector, but only three percent of the populace has telephones at home. Having achieved a degree of self-sufficiency in the armaments sector, Pakistan is now promoting arms sales as a means of generating more diversified export revenue.

What is the Pakistani rupee (PKR)?

The official currency of Pakistan is the rupee (PKR). One rupee consists of 100 paise (singular = paisa). When Pakistan began printing its own currency in 1948, they used Indian currency with "Pakistan" stamped on it for the first few months until enough of the Pakistani notes were in circulation. Until 1961, the rupee was divided into 16 Annas before being changed to 100 paise. From the time of the rupee's introduction until the turn of the 21 st century, it steadily declined in value against the U.S. dollar. Then, Pakistan's large current-account surplus drove up the value of the rupee until the government lowered interest rates and bought dollars to stabilize the currencies value and maintain its export competitiveness.


Sovereign credit ratings play an important part in determining a country's access to international capital markets, and the terms of that access. Sovereign ratings help to foster dramatic growth, stability, and efficiency of international and domestic markets.

What does it look like?

Political Structure

The Federal Republic of Pakistan is divided into four provinces, one territory, and one capital territory. In 1999, following a military takeover, Chief of Army Staff and Chairman of the Joint Chiefs of Staff Committee, General Pervez Musharraf, suspended Pakistan's constitution and assumed the additional title of Chief Executive. The title of the former head of government, the President, was left in tact as a ceremonial chief of state with no governing power. The Chief Executive appoints an eight-member National Security Council to function as the supreme governing body of Pakistan. The judiciary in Pakistan is the Federal Islamic Court.

Prominent Figures The current Chief Executive of Pakistan is Pervez Musharraf who is serving an indefinite term in office. The central bank of Pakistan is the State Bank of Pakistan. The governor of the bank is Dr. Ishrat Husain.

Unique Characteristics

Public sector deficits of six percent of GDP are typical and these crowd out private investment and build up a large public debt, which is now a major burden to service. Weak investment in the industrial sector and in agriculture inhibits productivity growth and competitiveness, the current account is chronically in deficit and international reserve levels are very low. Fueled by high oil prices, as well as higher levels of capital goods imports, Pakistan's trade deficit rose to $4.262 billion during the period of July 2004 - March 2005. Pakistan annually imports around eight million tons of crude oil. It is stated that, "the economies of Asia, like those of most developing countries are oil intensive. In other words, Asians consume more oil per unit of output than Europeans or even gas-guzzling Americans."

Key Economic Factors

Pakistan has had a difficult time economically and politically over the past decade. The IMF has established several reform and economic adjustment programs for the country, but domestic political weakness and division have made effective reform elusive. While average annual GDP growth has hovered around four percent, Pakistan's potential growth rate is probably closer to six percent if it could achieve macroeconomic and political stability. Poor tax collection and administration infrastructure kept the government budget perpetually in deficit and limited the public sector's ability to fund infrastructure development and basic social services. And, defense spending absorbed a high share of government resources that were available.

The major turning point in Pakistan's fortunes regarding international assistance came in the last quarter of 2001 when the US-led war on terrorism fought its first battle in neighboring Afghanistan. The Musharraf government elected, at no little domestic political risk to its future, to cooperate with the United States and was fortunate to have the first major phase of the war next door end with a new Afghan government it can live and work with and with the gratitude of the United States well-earned. Prospects for aid and debt relief are much improved and progress is already being made that will reduce Pakistan's international debt burden.

Although agriculture is declining as a percentage of total output, this sector remains the primary economic activity in Pakistan. Cotton, wheat, rice and sugarcane are the primary crops, which benefit from an extensive irrigation system. The annual cotton crop is of particular importance as it provides the input to the textile and garment industry, which is the nation's dominant export industry. Pakistan is attempting to increase its information technology sector, but only three percent of the populace has telephones at home. Having achieved a degree of self-sufficiency in the armaments sector, Pakistan is now promoting arms sales as a means of generating more diversified export revenue.

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40 Hadith Qudsi

Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty.

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 (PBUH). 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. Thus Qur'an is superior to it because, besides being revealed, it is His wording."

Hadith Qudsi 1:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (PBUH) 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 (PBUH) 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 (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (PBUH) 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 (may Allah be pleased with him), who said: I heard the messenger of Allah (PBUH) 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 (may Allah be pleased with him) from the Prophet (PBUH), 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 (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 Harayrah (may Allah be pleased with him) from the Prophet (PBUH), 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 (may Allah be pleased with him) from the Prophet (PBUH), 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 (may Allah be pleased with him) from the Prophet (PBUH), 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 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 (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 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 (may Allah be pleased with him) from the Prophet (PBUH), 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 (may Allah be pleased with him), who said that the Prophet (PBUH) 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 (PBUH), 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 (PBUH) 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 (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (PBUH) 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 (PBUH) 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 (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 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 (PBUH) 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 (PBUH) 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 pbuh) 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 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:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (PBUH) 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 (pbuh) 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, 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 (Quran Chapter 3 Verse 169). He said: We asked about that and the Prophet (pbuh) 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 (PBUH) 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 (PBUH) 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 (PBUH) 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 (pbuh) 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 (PBUH) 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 (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (PBUH), 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 (PBUH) 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 (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 (PBUH) 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 (PBUH), 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 (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 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 (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 (PBUH) 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 Verse 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 (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (pbuh) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (pbuh) 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 (pbuh) 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 (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) 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 (PBUH) 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).

.

Names of Female

Name	Meaning	Name	Meaning
Abeer	Fragrance	Ablaa	Perfectly formed
Aadab	Hope and need	Adeela	Equal
Afaf	Chastity	Afraa	White
Afrah	Happiness	Ahlam	Witty; one who has pleasant dreams; imaginative
Ahd	Pledge; Knowledge	Aida	Visiting; Returning
Aisha	Living; Prosperous; Wife of Prophet Muhammad	Aalia	Exalted; Highest social standing
Alia	Exalted; Highest social standing	Almas	Diamond
Aamaal	Hopes; Aspirations	Amal	Hope; Aspiration
Amani	Wishes; Aspirations	Amatullah	Female servant of Allah
Ameena	Trustworthy; Faithful	Ameera	Leader; Princess
Anaan	Clouds	Anbar	Perfume; Ambergris
Aneesa	Friendly; of good company	Anwaar	Rays of light
Areebah	Witty and smart	Areej	Pleasant smell
Aroob	(Woman) Loving to her husband	Arwa	Female mountain goat
Asiya	One who tends to the weak and heals them	Asah	Plant known for its greenness
Asalah	Purity	Aseelah	One belonging to a great heritage and family
Asma	Daughter of Abu Bakr	Aasmaa	Excellent; Precious
Ayeh	Sign; distinct	Azhaar	Flowers; Blossoms
Azeeza	Esteemed; Precious; Cherished	Azza	Young female gazelle
Badriya	Resembling full moon	Baheera	Dazzling; Brilliant
Bahiyaa	Beautiful; Radiant	Balqis	The name of the Queen of Sheba
Banan	Finger tips	Baraa'a	Excelling
Baasima	Smiling	Baseema	Smiling
Basheera	Bringer of good tidings	Basma	A smile
Batool	Ascetic virgin	Bushra	Good omen
Buthayna	Of beautiful and tender body	Dhuha	Forenoon
Faiza	Victorious; Winner	Fadheela	Virtue
Fadwa	Name derived from self-sacrifice	Falak	Star
Fareeda	Unique	Fareeha	Happy; Joyful
Firyal	Name	Fatima	Name of Prophet Muhammad's daughter (Literally: accustom)
Faatin	Captivating	Faatina	Captivating
Fawziya	Successful; Victorious	Firdoos	Paradise
Ghaada	Beautiful	Ghaaliya	Fragrant
Ghaydaa	Young and delicate	Ghusoon	Branches (tree)
Haadiya	Guide to righteousness	Hadiya	Gift
Hameeda	Praiseworthy	Hana	Happiness
Hanan	Mercy	Haala	Aureole
Haleema	Gentle; Patient	Haneefa	True believer
Haniya	Pleased; Happy	Hasna	Beautiful
Hayaam	Deliriously in love	Hayat	Life
Haifa	Slender; of beautiful body	Hessa	Destiny
Hind	Proper name	Huda	Right guidance
Huma	A bird which lives in a quiet area and whenever it flies to the city it fills the people with joy	Hooriya	Angel
Husn	Beauty	Ibtihaaj	Joy
Ikraam	Honor; Hospitality; Generosity	Ilhaam	Intuition
Iman	Faith; Belief	Imtithal	(Polite) Obedience
Inaam	Act of kindness; Benefaction; Bestowal	Inas	Sociability
Inaya	Concern; Solicitude	Intisaar	Triumph
Izdihaar	Flourishing; Blossoming	Jala	Clarity; Elucidation
Jameela	Beautiful	Janaan	Heart or soul
Jumaana	Silver pearl	Kaamla	Perfect
Kameela	Most perfect	Kareema	Generous; Noble
Kawkab	Satellite	Kawthar	River in Paradise
Khadeeja	Name of Prophet Muhammad's wife	Khalida	Immortal
Khawlah	Proper name	Khairiya	Charitable; Good
Khulood	Immortality	Kouther	River in Jennah (paradise)
Kulthoom	Daughter of the prophet Mohammed peace be upon him	Lamees	Soft to the touch
Lamya	Dark-lipped	Lateefa	Gentle; Kind
Leena	Tender	Lubaaba	The innermost essence
Lama	Darkness of lips	Madeeha	Praiseworthy
Maha	Gazelle	Maisa	Walking with proud swinging gait
Majida	Glorious	Majeeda	Glorious
Makaarim	Of good and honorable character	Malak	Angel
Manaar	Guiding light (lighthouse)	Maraam	Aspiration
Maryam	Name of Mother of Jesus	Manaal	Attainment; Achievement
Mawiya	Old Arabic name	May	Old Arabic name
Maimoona	Auspicious; Blessed	Maysaa	To walk with a swinging gait
Maysoon	Of beautiful face and body	Mayyada	To walk with a swinging gait
Mufeeda	Useful	Muhja	Heart's blood; Soul
Muna	Wish; Desire	Muneera	Illuminating; Shedding light
Musheera	Giving counsel	Nabeeha	Intelligent
Nabeela	Noble	Nada	Generosity; Dew
Nadia	The beginning, first	Nadira	Rare, Precious
Nadeeda	Equal (to another person); Rival	Nadwa	Council
Nafeesa	Precious thing	Naila	Acquirer; Obtainer
Naeema	Living a soft, enjoyable life	Najaah	Success
Najeeba	Of noble birth	Najiya	Safe
Najat	Safety	Najwa	Confidential talk; Secret conversation
Najla	Of wide eyes	Najya	Victorious
Nashida	Student	Nashita	Energetic and full of life
Nasiha	One who gives valuable advice	Nasira	Victorious, helper
Nawal	Gift	Nawar	Flower
Nazaaha	Purity; Righteousness; Honesty	Nazeeha	Honest
Nazeeya	Optimistic and full of hope	Nazeera	Like; Equal; Matching
Nibaal	Arrows	Naeema	Blessing; Loan
Nesayem	Flower	Nida	Call
Nimaat	Blessings; Loans	Nudhar	Gold
Nuha	Intelligence; Mind	Nahla	A drink (of water)
Noor	Light	Nouf	Highest point on a mountain
Nusayba	Proper name	Nuzha	Pleasure trip; Excursion spot
Rabab	White cloud	Rabeea	Garden
Radhiyaa	Content; Satisfied	Radhwa	Name of mountain in Medina
Raghd	Pleasant	Raaida	Leader
Raja	Hope	Rana	To gaze; Look
Rafa	Happiness; Prosperity	Rand	Tree of good scent
Raniya	Gazing	Rasha	Young gazelle
Rasheeda	Wise; Mature	Rawdha	Garden
Raawiya	Transmitter (of ancient Arabic poetry)	Raya	Sated with drink
Reem	Gazelle	Reema	White antelope
Rukan	Steady; Confident	Ruqaya	Name of the Prophet's daughter
Ruwayda	Walking gently	Saabira	Patient
Safa	Clarity; Purity; Serenity	Safiya	Untroubled; Serene; Pure; Best friend
Sahar	Dawn	Sahla	Smooth; Soft (ground); Fluent; Flowing (style)
Sakeena	God-inspired peace of mind; Tranquility	Saaliha	Good; Useful
Saleema	Safe; Healthy	Saalima	Safe; Healthy
Salma	Peaceful	Salwa	Quail; Solace
Samaah	Generosity	Samar	Evening conversations
Sameeha	Generous	Sameera	Entertaining companion (woman)
Saamiya	Elevated; Lofty	Sana	Resplendence; Brilliance
Sawda	Proper name	Sawsan	Lily of the valley
Shatha	Aromatic	Shaadiya	Singer
Shareefa	Noble	Sihaam	Arrows
Suha	Name of a star	Suhayla	Smooth; Soft (ground); Fluent; Flowing (style)
Suhayma	Small arrow	Suhair	Proper name
Sumaiyaa	Proper name	Taahira	Pure; Chaste
Taroob	Merry	Thanaa	Thankfulness
Tharaa	Wealth	Thuraya	Star
Tamadhur	Proper name	Wafa	Faithfulness
Wafeeqa	Successful	Wafiya	Loyal; Faithful
Wajeeha	Eminent; Distinguished	Warda	Rose
Widad	Love; Friendship	Wijdan	Ecstasy; Sentiment
Wisaal	Communion in love	Yasmeen	Jasmine
Yasirah	Lenient	Yafiah	High
Yakootah	Emerald	Yamha	Dove
Yumn	Good fortune; Success	Yusraa	Proper name
Zaafira	Victorious; Successful	Zahira	Shining; Luminous
Zahraa	White	Zahrah	Flower; Beauty; Star
Zakiyaa	Pure	Zainab	Name of Prophet's daughter
Zaina	Beautiful

Names of Male

Name	Meaning	Name	Meaning
Abdul-Aleem	Servant of the Omniscient	Abdul-Aalee	Servant of the Most High
Abdul Azeem	Servant of the Mighty	Abdul-Azeez	Servant of the Mighty, the Powerful
Abdul-Baari	Servant of the Creator	Abdul-Baasit	Servant of the Extender, Creator
Abdul-Fataah	Servant of the Opener (of the gates of sustenance)	Abdul-Jabaar	Servant of the Mighty
Abdul-Ghafaar	Servant of the Forgiver	Abdul-Ghafoor	Servant of the Forgiver
Abdul-Haady	Servant of the Guide	Abdul-Haafiz	Servant of the Protector
Abdul-Haq	Servant of the Truth	Abdul-Hakam	Servant of the Arbitrator
Abdul-Hakeem	Servant of the Wise	Abdul-Haleem	Servant of the Mild, Patient
Abdul-Hameed	Servant of the Praiseworthy, the Ever-Praised	Abdul-Haseeb	Servant of the Respected, Esteemed
Abdul-Jaleel	Servant of the Great, Revered	Abdul-Qaadir	Servant of the Capable
Abdul-Kareem	Servant of the Noble, Generous	Abdul-Lateef	Servant of the Kind
Abdul-Majeed	Servant of the Glorious	Abdul-Muiz	Servant of the Giver of Might and Glory
Abdul-Mutaal	Servant of the Most High	Abdul-Mujeeb	Servant of the Responder
Abdul-Mateen	Servant of the Firm, Strong	Abdul-Muhaimin	Servant of the Supervising, the Guardian, the Protector
Abdul-Nasser	Servant of the Helper, Granting Victory	Abdul-Qudoos	Servant of the Most Holy
Abdul-Qahaar	Servant of the Subduer, the Almighty	Abdul-Raafi'	Servant of the One Who Raises (intellect, esteem), Elevates
Abdul-Raheem	Servant of the Most Compassionate	Abdul-Rahmaan	Servant of the Mercifully Gracious
Abdul-Rasheed	Servant of the Rightly Guided	Abdul-Razaaq	Servant of the Maintainer, the Provider
Abdul-Salaam	Servant of the Peace	Abdul-Raouf	Servant of the Most Merciful
Abdul-Khaaliq	Servant of the Creator	Abdul-Saboor	Servant of the Patient
Abdul-Samad	Servant of the Eternal	Abdul-Samee'	Servant of the All-Hearing
Abdullah	Servant of God	Abdul-Shakoor	Servant of the Most Thankful
Abdul-Tawaab	Servant of the Forgiver	Abdul-Wadood	Servant of the Loving
Abdul-Waahid	Servant of the One	Abdul-Wahaab	Servant of the Giver
Abaan	Old Arabic name	Abbas	Description of a lion
Al Abbas	Description of a lion	Abedin	Worshippers
Abed	Worshipper	Adnan	Proper name
Adham	Black	Ashraf	More Honorable
Aadil	Just	Afeef	Chaste, Modest
Ahmad	Commendable, Praiseworthy	Akram	Most Generous
Alaa	Nobility, Excellence	Alaa Udeen	Excellence of Religion
Ali	Excellent, Noble	Ameen	Faithful, Trustworthy
Ameer	Ruler, Prince	Amjad	More Glorious
Aamir	Populous, Full, Prosperous	Ammar	The builder, constructor, one who prays and fasts a great deal
Amr	Old Arabic name	Anas	A group of people (as opposed to other creatures)
Anees	Close friend	Aarif	Acquainted, Knowledgable
Awad	Reward, Compensation	Ayoob	A Prophet's name
Ayman	Lucky, On the right	Aws	Name of a tree
Azhar	The most shining, Luminous	Azzaam	Determined, Resolved
Abu Bakr	The companion of Prophet Muhammad	Abul Khayr	One who does good
Aasim	Protector	Asif	Forgivness
Ataa	Gift	Arsh	Dominion , Crown
Badr Udeen	Full moon of the Faith	Baha	Beautiful, Magnificent
Baha Udeen	The magnificent of the Faith	Baahir	Dazzling, Brilliant
Bahiy Udeen	The magnificent of the Faith	Bashaar	Bringer of glad tidings
Basel	Brave	Basaam	Smiling
Baasim	Smiling	Bilal	The Prophet's Muezzin (person who calls to prayer)
Bishr	Joy	Burhaan	Proof
Dawoud	A Prophet's name	Dhul Fiqaar	The name of the Prophet's Sword
Diyaa Udeen	Brightness of the Faith	Fadi	Redeemer
Fadl	Outstanding, Honorable	Fadl Ullah	The excellence of God
Fahad	Lynx	Faisal	Decisive
Faakhir	Proud, Excellent	Fakhry	Honorary
Fareed	Unique	Faaris	Horseman, Knight
Faarooq	He who distinguishes truth from falsehood	Fateen	Clever, Smart
Fawaz	Successful	Fidaa	Redemption, Sacrifice
Faris	Perspicacity	Fuad	Heart
Ghaalib	Victor	Ghasaan	Old Arabic name
Ghaazi	Conqueror	Ghiyaath	Succorer
Haady	Guiding to the right	Haamid	Praising (God), Loving (God)
Hamza	Lion	Haani	Happy, Delighted, Content
Humam	Courageous and generous	Haarith	Plowman, Old Arabic name
Haaroon	A Prophet's name	Hassan	Beautiful
Haashim	Name of the Prophet's grandfather, Old Arabic name	Hassaan	Beautiful
Haatim	Judge	Haytham	Young hawk
Haashim	Generosity	Huthayfa	Old Arabic name
Husaam	Sword	Husaam Udeen	The sword of the Faith
Ihsaan	Beneficence	Hussein	Beautiful
Houd	A Prophet's name	Ibraheem	A Prophet's name
Idrees	A Prophet's name	Ikrimah	Female of a pigeon
Imaad	Support, Pillar	Imaad Udeen	The pillar of the Faith
Imraan	A Prophet's name	Irfaan	Thankfulness
Iesa	A Prophet's name	Is-haaq	A Prophet's name
Isaam	Safeguard	Ismaael	A Prophet's name
Izz Udeen	Might of the Faith	Jaabir	Consoler, Comforter
Jaafar	Rivulet	Jalaal	Glory of the Faith
Jamaal	Beauty	Jamaal Udeen	Beauty of the Faith
Jameel	Beautiful	Jihad	To Strive for
Jawad	Openhanded, Generous	Kamal	Perfection
Kaamil	Perfect	Kareem	Generous, Noble
Khairy	Charitable, Beneficent	Khair Udeen	The good of the Faith
Khaldoon	Old Arabic name	Khalid	Eternal
Khaleel	Friend	Khuzaymah	Old Arabic name
Labeeb	Sensible, Intelligent	Luqmaan	A Prophet's name
Lutfi	Kind and friendly	Lu'ay	Proper name
Ma'n	Benefit	Ma'd	An old Arabian tribe's name
Mahdy	Guided to the right path	Maahir	Skilled
Mahmoud	Praised	Makeen	Strong, Firm
Majd	Glory	Majd Udeen	The glory of the Faith
Majdy	Glorious	Mamdouh	One who is commended, Praised, Glorified
Mamnoon	Trustworthy	Mansour	Aided (by God), Victorious
Marwan	Old Arabic name	Marzouq	Blessed (by God), Fortunate
Masoud	Happy, Lucky	Maysarah	Ease, Comfort
Maazin	Proper name	Misbaah	Lamp
Muaath	Protected	Ma'awiya	A young dog or fox (First Umayyad Khalifah)
Muayid	Supported	Muhammad	Praised
Muhannad	Sword	Mufeed	Useful
Muhsin	Beneficent, Charitable	Muhtady	Rightly guided
Mujaahid	Fighter (in the way of Allah)	Mukhtaar	Chosen
Munthir	Warner, Cautioner	Muneer	Brilliant, Shining
Muntasir	Victorious	Murtadhy	Satisfied, Content
Moosa	A Prophet's name	Musad	Unfettered camel
Muslim	Submitting himself to God	Mustafa	Chosen (One of the Prophet Muhammad's names)
Mutasim	Adhering (to Faith, to God)	Mutazz	Proud, Mighty
Mutaa	Obeyed	Mutee	Obedient
Muwafaq	Successful	Nabhan	Noble, Outstanding
Nabeeh	Noble, Outstanding	Nabeel	Noble
Natheer	Warner	Nadeem	Friend
Naadir	Dear, Rare	Naeem	Comfort, Ease, Tranquil
Najeeb	Of noble descent	Naajy	Safe
Najm Udeen	The star of the Faith	Naa'il	Acquirer, Earner
Naasih	Advisor	Naseem	Fresh air
Nasser Udeen	Protector of the Faith	Nawfal	Generous, Old Arabic name for the sea
Nazeeh	Pure, Chaste	Naathim	Arranger, Adjuster
Nooh	A Prophet's name	Nu'man	(Blood) Old Arabic name
Noori	Shining	Noor Udeen	Brightness of the Faith
Omar	Life, long living	Omran	Solid structure
Omeir	Long living	Ossama	One of the names of the lion.
Qasim	Divider	Qatadah	A hardwood tree
Qays	Firm	Qudamah	Courage
Qutaybah	Irritable, Impatient	Rabah	Gainer
Rabee'	Spring	Rafee'	Kind friend
Ragheb	Desirous	Ra'ed	Leader
Rajab	The seventh month of the Muslim year	Raakin	Respectful
Raamiz	Symbol	Rashad	Integrity of conduct
Rashid	Rightly guided, Having the true Faith	Raatib	Arranger
Ridha	Contentment	Ridhwan	Acceptance, Good will, Name of the keeper of the Gates of Heaven
Riyadh	Gardens	Sabeeh	Beautiful
Saabir	Patient	Safiy	Best friend
Safwan	Old Arabic name (rocks)	Saahir	Wakeful
Saad	Good luck	Saeed	Happy, Rivulet
Saajid	One who worships God	Salah	Righteousness
Salah Udeen	The righteousness of the Faith	Saalih	Good, Righteous
Salem	Safe	Saleem	Safe
Salman	Safe	Sameer	Entertaining companion (man)
Samir	Entertaining companion	Saariyah	Clouds at night
Sayf Udeen	Sword of the Faith	Sayid	Master
Shaady	Singer	Shafeeq	Compassionate, Tender
Shareef	Distinguished, Noble	Shihab	Flame, Blaze
Siraaj	Lamp, Light	Subhy	Early morning
Suhayb	Of reddish hair or complexion	Suhail	Name of a star
Sulayman	A Prophet's name	Suoud	Good luck
Taahir	Chaste, Modest	Talal	Nice, Admirable
Talha	Kind of tree	Tamam	Generous
Taamir	One who knows dates	Tarfah	Kind of tree
Tareef	Rare, Uncommon	Tariq	Name of a star
Tawfeeq	Success, Reconciliation	Tayseer	Facilitation
Taymullah	Servant of God	Thaabit	Firm
Thaqib	Shooting Star	Ubaadah	Old Arabic name
Ubaidah	Servant of God	Ubay	Old Arabic name
Umar	Old Arabic name (Second Khalifah)	Umaarah	Old Arabic name
Umair	Old Arabic name	Uqbah	The end of everything
Usaamah	Description of a lion	Utbah	Old Arabic name
Wadee'	Calm, Peaceful	Waahid	Single, Exclusively, Unequalled
Wafeeq	Successful	Waa'il	Coming back (for shelter)
Wajeeh	Noble	Waleed	Newborn child
Waliyullah	Supporter of God	Waliyudeen	Supporter of the Faith
Waseem	Graceful, Good looking	Yahyaa	A Prophet's name
Yaman	Proper name	Yasaar	Ease, Wealth
Yaaseen	One of the Prophet Muhammad's names	Yasir	Wealthy
Yazeed	To increase, Grow, Enhance	Yoonus	A Prophet's name
Yoosuf	A Prophet's name	Zaafir	Victorious
Zaahid	Abstemious, Ascetic	Zakariya	A Prophet's name
Zakiy	Pure	Zayd	Superabundance
Ziyad	Superabundance	Zuhayr	Bright
Zaahir	Bright, Shining