Name: Hadith Literature - Part-2 (English) March 08, 2007 — Maulana Wahiduddin Khan
Uploaded: 2007-01-01
Duration: 39 min 32 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Hadith Literature - Part-2 (English) March 08, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:10 bismillah irahman irahim, wasallallah ala nabiyil karim. بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم۔

0:20 rab ishrah li sadri, wa yassir li amri, wah lul uqdatan min lisani yafqahu qawli. رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی یفقہ قولی۔

0:30 I would like to say a few words about hadith literature. I would like to say a few words about حدیث literature.

0:40 According to the Islamic belief, there is no difference as far as the authenticity is concerned; there is According to the Islamic belief, there is no difference as far as the authenticity is concerned; there is

0:50 no difference between Quran and hadith. no difference between Quran and Hadith.

1:00 Anything which we read in the Quran is authentic. Anything which we read in the Quran is authentic.

1:11 So in the case of hadith, anything which we read in hadith is also authentic. So in the case of Hadith, anything which we read in Hadith is also authentic.

1:23 Now, you must know that the way of compilation of both was one and the same. Now, you must know that the way of compilation of both was one and the same.

1:34 Hadith was compiled by the same method which was applied to the compilation of the Quran. Hadith was compiled by the same method which was applied to the compilation of the Quran.

1:46 You know, Quran was not sent to the Prophet as a book. You know, Quran was not sent to the Prophet as a book.

1:57 No, it was revealed by the Angels, and then it was recited by the Prophet. No, it was revealed by the Angels, and then it was recited by the Prophet.

2:09 So Quran—the method of the Quran was that the Prophet received revelation, and then he repeated or recited that revelation. So Quran—the method of the Quran was that the Prophet received revelation, and then he repeated or recited that revelation.

2:20 His followers listened to his recitation, and they memorized it. His followers listened to his recitation, and they memorized it.

2:32 This process continued generation after generation until the age of the printing press, until there was the age of the printing press. This process continued generation after generation until the age of the printing press, until there was the age of the printing press.

2:48 Before the printing press, the same process was prevalent in every generation. Before the printing press, the same process was prevalent in every generation.

2:58 Then when the printing press—when the age of the printing press came—then his followers compiled an authentic book by calligraphy. Then when the printing press—when the age of the printing press came—then his followers compiled an authentic book by calligraphy.

3:09 There were so many experts in calligraphy. There were so many experts in calligraphy.

3:20 These calligraphers compiled, prepared some authentic copies of the Quran, and this was printed. These calligraphers compiled, prepared some authentic copies of the Quran, and this was printed.

3:31 Then now we see that we are living in the computer age. Then now we see that we are living in the computer age.

3:42 Now we can find a typed copy of the Quran. Now we can find a typed copy of the Quran.

3:53 So after the age of print media or printing press, everything was preserved in the printing form. So after the age of print media or printing press, everything was preserved in the printing form.

4:04 Before it was preserved in memory as well as through calligraphy. Before it was preserved in memory as well as through calligraphy.

4:11 Now it is preserved in the form of printed books. Now it is preserved in the form of printed books.

4:18 The same process was applied in the hadith literature also. The same process was applied in the Hadith literature also.

4:25 You know, hadith was also recited from the Prophet. You know, Hadith was also recited from the Prophet.

4:32 Hadith means speech. Hadith means speech.

4:39 So what the Prophet said was memorized by his followers. And again, the same process was repeated. So what the Prophet said was memorized by his followers. And again, the same process was repeated.

4:49 That generation after generation, they memorized these Hadiths through memory as well as through writing. So this process was continued up to the age of the printing press. That generation after generation, they memorized these Hadiths through memory as well as through writing. So this process was continued up to the age of the printing press.

5:12 And when the printing press was available, the followers of Islam applied this technique, and they prepared printed And when the printing press was available, the followers of Islam applied this technique, and they prepared printed

5:20 copies of Hadiths. copies of Hadiths.

5:29 So this was the method of compilation and preservation was one and the same. So this was the method of compilation and preservation was one and the same.

5:37 Quran and Hadith both were preserved following this method. Quran and Hadith both were preserved following this method.

5:46 So both are authentic. Both are authentic. It is true that there are some Mawzu Hadiths. Mawzu means fabricated Hadiths. These fabricated Hadiths were also written during the—mostly during the Abbasid period. So both are authentic. Both are authentic. It is true that there are some Mawzu Hadiths. Mawzu means fabricated Hadiths. These fabricated Hadiths were also written during the—mostly during the Abbasid period.

6:12 But Islamic scholars have scrutinized all these Hadiths. But Islamic scholars have scrutinized all these Hadiths.

6:18 For example, there was a great scholar, a great Islamic scholar. For example, there was a great scholar, a great Islamic scholar.

6:25 A great Islamic scholar. A great Islamic scholar.

6:32 His name was Nasruddin al-Albani. His name was Nasruddin al-Albani.

6:39 Sheikh Nasruddin al-Albani. Sheikh Nasruddin al-Albani.

6:46 He was a great scholar of Hadith literature. He was a great scholar of Hadith literature.

6:53 So after a lifelong study of Hadith literature, after a lifelong study of Hadith literature, he prepared six volumes. So after a lifelong study of Hadith literature, after a lifelong study of Hadith literature, he prepared six volumes.

7:00 Three volumes were about those Mawzu Hadiths. Three volumes were about those Mawzu Hadiths.

7:07 Its title was al-Ahadith al-Mawzu'a. Its title was al-Ahadith al-Mawzu'a.

7:14 And the three volumes were about those authentic Hadiths. And the three volumes were about those authentic Hadiths.

7:21 And the title of this series was al-Ahadith as-Sahih. And the title of this series was al-Ahadith as-Sahih.

7:28 So anyone who wanted to know which one is Hadith as-Sahih and which one is Hadith as-Mawzu, he could easily understand after reading these books. So I repeat that Quran and Hadith both are equally authentic in Islam. So anyone who wanted to know which one is Hadith as-Sahih and which one is Hadith as-Mawzu, he could easily understand after reading these books. So I repeat that Quran and Hadith both are equally authentic in Islam.

7:57 We cannot differentiate between the two. And both were compiled and preserved by the same method. We cannot differentiate between the two. And both were compiled and preserved by the same method.

8:07 The method which followers of Islam applied in compilation of the Quran, the same method they applied in The method which followers of Islam applied in compilation of the Quran, the same method they applied in

8:15 compilation and preservation of Hadiths. compilation and preservation of Hadiths.

8:23 There are dozens of books published on this subject. There are dozens of books published on this subject.

8:31 So anyone who wanted to know the details of this process, the history of the compilation, so he So anyone who wanted to know the details of this process, the history of the compilation, so he

8:39 can read this in these books. can read this in these books.

8:47 These books are available in every library, in every bookshop. These books are available in every library, in every bookshop.

8:55 Then I would like to refer to some Hadiths only to give an example of how precious these Hadiths are. How I can say that—why I say that Hadiths are—these Hadiths are parts of divine wisdom. Then I would like to refer to some Hadiths only to give an example of how precious these Hadiths are. How I can say that—why I say that Hadiths are—these Hadiths are parts of divine wisdom.

9:23 Without Hadiths, we cannot understand the religion of Islam. So there is a Hadith very, very important to understand the spirit of Islam. Without Hadiths, we cannot understand the religion of Islam. So there is a Hadith very, very important to understand the spirit of Islam.

9:45 Prophet of Islam has said, "Man Arafa Allahu illa Allah Dakhla al-Jannah." One who realizes that there is Prophet of Islam has said, "Man Arafa Allahu illa Allah Dakhla al-Jannah." One who realizes that there is

9:54 no God but one God, he will find entry into Paradise. no God but one God, he will find entry into Paradise.

10:04 It is very, very important because this Hadith tells us—this Hadith tells us that what is the starting It is very, very important because this Hadith tells us—this Hadith tells us that what is the starting

10:14 point of Islam? point of Islam?

10:24 What is the starting point of this faith? What is the starting point of this faith?

10:29 It is realization. It is realization.

10:34 It is discovery. It is discovery.

10:40 So in Arabic, it is al-Ma'rifah. So in Arabic, it is al-Ma'rifah.

10:45 Ma'rifah means realization. Ma'rifah means realization.

10:51 So the starting point of Islam is realization and not simply recitation of Kalima. So the starting point of Islam is realization and not simply recitation of Kalima.

10:56 Are born in a Muslim family, there is no starting point of Islam. Are born in a Muslim family, there is no starting point of Islam.

11:02 Your Islam begins when you realize or discover the truth of Islam, the truth of God's existence. Your Islam begins when you realize or discover the truth of Islam, the truth of God's existence.

11:22 So when you discover God, when you discover the truth of God, then your Islam begins. So when you discover God, when you discover the truth of God, then your Islam begins.

11:31 Man Arafa Allahu illa Allah Dakhla al-Jannah. Man Arafa Allahu illa Allah Dakhla al-Jannah.

11:41 One who realizes that there is no God but one God, he will find entry into Paradise. One who realizes that there is no God but one God, he will find entry into Paradise.

11:50 So this is very important. So this is very important.

12:00 From this Hadith, we know that the starting point—the starting point of Islam—is not recitation of Kalima or From this Hadith, we know that the starting point—the starting point of Islam—is not recitation of Kalima or

12:09 simply birth in some Muslim family. simply birth in some Muslim family.

12:19 But the starting point is realization, discovery. But the starting point is realization, discovery.

12:28 From realization or discovery, you enter Islam, Islamic faith. From realization or discovery, you enter Islam, Islamic faith.

12:38 You find entry into Islamic faith. And then you follow the whole system of Islam. Then there is Hadith about worship. What is worship in Islam? You find entry into Islamic faith. And then you follow the whole system of Islam. Then there is Hadith about worship. What is worship in Islam?

12:58 This Hadith tells us that, "Ta'budillah kanna katra." "Ta'budillah kanna katra." Perform worship as if you are seeing God. This Hadith tells us that, "Ta'budillah kanna katra." "Ta'budillah kanna katra." Perform worship as if you are seeing God.

13:23 This is the criterion of ibadah. This is the criterion of ibadah.

13:33 If your ibadah gives you this kind of spirituality, then you are doing ibadah. If your ibadah gives you this kind of spirituality, then you are doing ibadah.

13:43 Ibadah means living in the presence of God. Ibadah means living in the presence of God.

13:54 Living in the presence of God. So if your ibadah, your worship, is giving you this kind of spiritual experience, then you are doing ibadah. Otherwise, not. Living in the presence of God. So if your ibadah, your worship, is giving you this kind of spiritual experience, then you are doing ibadah. Otherwise, not.

14:14 So Prophet of Islam says, "Ta'budillah kanna katra." Perform ibadah, perform worship as if you are seeing God. So this Hadith tells us what is ibadah in Islam. So Prophet of Islam says, "Ta'budillah kanna katra." Perform ibadah, perform worship as if you are seeing God. So this Hadith tells us what is ibadah in Islam.

14:37 Then there is a Hadith, "Antahibba laa akhikam maa tuhibba laa nafsik." It means that adopt—it means that Then there is a Hadith, "Antahibba laa akhikam maa tuhibba laa nafsik." It means that adopt—it means that

14:46 behave with others the same behavior which you want about yourself. behave with others the same behavior which you want about yourself.

14:56 It gives us a criterion. It gives us a criterion.

15:05 Everyone knows about his likes and dislikes. Everyone knows about his likes and dislikes.

15:15 Everyone knows about his likes and dislikes. Everyone knows about his likes and dislikes.

15:24 So we have to adopt the same behavior with others. So we have to adopt the same behavior with others.

15:34 It is a very simple criterion of moral behavior. It is a very simple criterion of moral behavior.

15:44 Very, very simple criterion of moral behavior or social behavior. Very, very simple criterion of moral behavior or social behavior.

15:53 We have to do with others the same which we want about ourselves. We have to do with others the same which we want about ourselves.

16:03 For example, we dislike hate. For example, we dislike hate.

16:12 We dislike harm. We dislike harm.

16:22 We dislike malice. We dislike malice.

16:31 So we have to save ourselves from these things. So we have to save ourselves from these things.

16:41 We want to be loved from others. We want to be loved from others.

16:51 So we have to love others. So we have to love others.

17:00 So it is a very simple criterion of moral behavior. So it is a very simple criterion of moral behavior.

17:10 Then the Prophet of Islam has said, "Al-Muslimu man salaman naso min lisanihi wayadihi." A true Muslim is Then the Prophet of Islam has said, "Al-Muslimu man salaman naso min lisanihi wayadihi." A true Muslim is

17:19 one by whose hands and tongue people are safe. one by whose hands and tongue people are safe.

17:29 This Hadith tells us that we have to live in a society as a harmless person. This Hadith tells us that we have to live in a society as a harmless person.

17:39 We have to live among people as a peaceful person. We have to live among people as a peaceful person.

17:51 This is very important. This is very important.

18:03 Then the Prophet of Islam has said, "Wal al-aqil maalam yakun maghluban al-aqlihi antakoon alahu sa'at." "Sa'atun yunaji Then the Prophet of Islam has said, "Wal al-aqil maalam yakun maghluban al-aqlihi antakoon alahu sa'at." "Sa'atun yunaji

18:15 fiha rabbah wa sa'atun yuhasubu fiha nafsa wa sa'atun yatafakkuru fiha fisunil-llah wa sa'atun yakhlu fiha lihajatihi min fiha rabbah wa sa'atun yuhasubu fiha nafsa wa sa'atun yatafakkuru fiha fisunil-llah wa sa'atun yakhlu fiha lihajatihi min

18:27 al-matam wal-mashriq." It means that every wise person must follow this pattern of life. al-matam wal-mashriq." It means that every wise person must follow this pattern of life.

18:39 There are four moments. There are four moments.

18:51 Every person must experience these four moments in his daily life. Every person must experience these four moments in his daily life.

19:03 The first moment al-Faqr experience. The first moment al-Faqr experience.

19:15 Every person must experience these four things in his life. Every person must experience these four things in his life.

19:27 The first experience is that he finds a moment when he is in conversation with God. The first experience is that he finds a moment when he is in conversation with God.

19:39 He finds some moment in his life, in his daily life, when he is engaged in conversation with God. He finds some moment in his life, in his daily life, when he is engaged in conversation with God.

19:54 Then the second experience is that he must have some moment when he is engaged in introspection. Then the second experience is that he must have some moment when he is engaged in introspection.

20:08 He must experience some moment in his daily life when he is engaged in introspection. He must experience some moment in his daily life when he is engaged in introspection.

20:22 Then the third experience is that he must find some moment when he is contemplating the creature, contemplating Then the third experience is that he must find some moment when he is contemplating the creature, contemplating

20:36 the creature and as well as the rest of the universe. the creature and as well as the rest of the universe.

20:50 So these are four moments or four experiences. So these are four moments or four experiences.

21:04 One is contact with God. One is contact with God.

21:18 The second is introspection. The third is contemplation in the creature. And the fourth is yathafakkuru fiha lihajatihi min al-matam wal-mashriq. The second is introspection. The third is contemplation in the creature. And the fourth is yathafakkuru fiha lihajatihi min al-matam wal-mashriq.

21:41 Fourth is to find your livelihood. Livelihood. Fourth is to find your livelihood. Livelihood.

21:50 You have to engage yourself in your worldly needs. You have to engage yourself in your worldly needs.

21:59 These are four moments in which one must divide his daily life. These are four moments in which one must divide his daily life.

22:08 Then there is a Hadith. Then there is a Hadith.

22:17 The Prophet of Islam has said, "Amarani Rabbi betisin." It means that God has given me nine commandments. Nine commandments. The Prophet of Islam has said, "Amarani Rabbi betisin." It means that God has given me nine commandments. Nine commandments.

22:52 First is to fear God in public and in private, both. First is to fear God in public and in private, both.

23:27 To fear God in public and private, both. To fear God in public and private, both.

23:42 And to speak justice, to speak justice when I am angry or I am not angry in both the situations. And to speak justice, to speak justice when I am angry or I am not angry in both the situations.

23:57 And I have to be normal when I am poor and when I am rich in both the situations. And I have to be normal when I am poor and when I am rich in both the situations.

24:12 Then I have to make contact with those who cut off with me. Then I have to make contact with those who cut off with me.

24:27 And I have to forgive those who make me angry. And I have to forgive those who make me angry.

24:42 And I have to—I have to be patient with those who give me some harm. And I have to—I have to be patient with those who give me some harm.

24:59 And then my silence will be contemplation and my speech will be remembrance of God. And then my silence will be contemplation and my speech will be remembrance of God.

25:16 And my observation must be to draw a lesson. And my observation must be to draw a lesson.

25:27 Here you can see that nine commandments give you a complete way of life. Here you can see that nine commandments give you a complete way of life.

25:38 It is very important for a person who wants to live, who wants to follow the religion of God. It is very important for a person who wants to live, who wants to follow the religion of God.

25:49 I think that these nine commandments give you a complete system, a complete way of life. I think that these nine commandments give you a complete system, a complete way of life.

26:01 Then I will try to refer to some more Hadiths to understand the Islamic spirit. Then I will try to refer to some more Hadiths to understand the Islamic spirit.

26:14 A person came to the Prophet. A person came to the Prophet.

26:27 He was a Muslim. He was a Muslim.

26:40 So he asked, "Ya Rasulallah, alimni kalimatin ayishu bihinna raa tuksira alayya fansa." O Prophet of God, give So he asked, "Ya Rasulallah, alimni kalimatin ayishu bihinna raa tuksira alayya fansa." O Prophet of God, give

26:58 me a master advice by which I may be able to manage all the affairs of my life. me a master advice by which I may be able to manage all the affairs of my life.

27:17 The Prophet replied, "La taqzab." "La taqzab." Don't be angry. The Prophet replied, "La taqzab." "La taqzab." Don't be angry.

27:36 Don't be angry. It means that don't be angry even when provoked. You have to keep patience. You have to keep avoidance. Don't be angry. It means that don't be angry even when provoked. You have to keep patience. You have to keep avoidance.

27:57 You know, in this world, every time we face some provocation, some negative experience, you know, the world is full of negativity. So what to do in such a situation? You know, in this world, every time we face some provocation, some negative experience, you know, the world is full of negativity. So what to do in such a situation?

28:22 The Prophet says that don't go to confrontation. You have to keep patience, forgiveness. Why? The Prophet says that don't go to confrontation. You have to keep patience, forgiveness. Why?

28:43 Because if you adopt the way of negative reaction, then you will lose the opportunity of having a reward. Because if you adopt the way of negative reaction, then you will lose the opportunity of having a reward.

28:58 According to Islam, forgiveness or patience is also a way of ibadah, worship, just like namaz. According to Islam, forgiveness or patience is also a way of ibadah, worship, just like namaz.

29:14 When you hear the call from the mosque, you proceed to the mosque and offer namaz. When you hear the call from the mosque, you proceed to the mosque and offer namaz.

29:37 So is the case of anger. When someone provokes you, there is a call for this kind of prayer. That is a prayer of patience, a prayer of forgiveness, a prayer of tolerance, a prayer of avoidance. So is the case of anger. When someone provokes you, there is a call for this kind of prayer. That is a prayer of patience, a prayer of forgiveness, a prayer of tolerance, a prayer of avoidance.

30:05 This is also a prayer. This is also ibadah. So when someone provokes you, there is also a call. If you observe patience and forgiveness, then you are performing an ibadah. So this is a very important aspect of Islam. This is also a prayer. This is also ibadah. So when someone provokes you, there is also a call. If you observe patience and forgiveness, then you are performing an ibadah. So this is a very important aspect of Islam.

30:35 And this aspect is very, very clear. This aspect was clearly—this aspect we find in very clear words in Hadith. And this aspect is very, very clear. This aspect was clearly—this aspect we find in very clear words in Hadith.

30:52 Then there is a Hadith, "Wallahi la yu'minu, wallahi la yu'minu, wallahi la yu'minu." Alladhi la ya'manu ja'ruhu bawa'ikahu. It means that he is not a true Muslim. Then there is a Hadith, "Wallahi la yu'minu, wallahi la yu'minu, wallahi la yu'minu." Alladhi la ya'manu ja'ruhu bawa'ikahu. It means that he is not a true Muslim.

31:21 He is not a true Muslim who creates problems for others. He is not a true Muslim who creates problems for others.

31:28 He is not a true Muslim who creates problems for others. He is not a true Muslim who creates problems for others.

31:36 This is very important. This is very important.

31:44 Then there is a Hadith, "Illam tanfahu faja tadhurruhu." It means that either you have to live as Then there is a Hadith, "Illam tanfahu faja tadhurruhu." It means that either you have to live as

31:51 a useful person or you have to save yourself from being a problem for others. a useful person or you have to save yourself from being a problem for others.

31:59 So there are only two positions in Islam. So there are only two positions in Islam.

32:07 Two in moral—in terms of morality. There are only two positions in Islam. One is that you have to live in your society as a useful person, as a useful person for others. This is the first position. Two in moral—in terms of morality. There are only two positions in Islam. One is that you have to live in your society as a useful person, as a useful person for others. This is the first position.

32:35 Then the second position is that you save yourself from creating problems for others. You have to live as a problem—you have to live as a no problem person. Then the second position is that you save yourself from creating problems for others. You have to live as a problem—you have to live as a no problem person.

32:56 So there are only two positions. So there are only two positions.

33:03 Either you have to live as a useful person or you have to live as a no problem person. Either you have to live as a useful person or you have to live as a no problem person.

33:11 There is no third position. There is no third position.

33:19 If you are harmful to others, then you cannot find blessings from God. If you are harmful to others, then you cannot find blessings from God.

33:27 If you are a problem person, then again you will be deprived from the blessings of God. If you are a problem person, then again you will be deprived from the blessings of God.

33:38 This is mentioned in the Hadith in very clear words. This is mentioned in the Hadith in very clear words.

33:49 Then there is a Hadith, "If you want to live as a lovely person among people, if you Then there is a Hadith, "If you want to live as a lovely person among people, if you

34:00 want to be loved from others, then afshus-salam spread as-salamu alaykum." It is not simply saying as-salamu alaykum. want to be loved from others, then afshus-salam spread as-salamu alaykum." It is not simply saying as-salamu alaykum.

34:12 It means that live as a peaceful person among others. It means that live as a peaceful person among others.

34:23 Afshus-salam means live among a person with peace, with peaceful sentiments. Afshus-salam means live among a person with peace, with peaceful sentiments.

34:34 You are free from hate. You are free from hate.

34:46 You are free from malice. You are free from malice.

34:57 You are free from all those negative feelings. You are free from all those negative feelings.

35:08 So this is the way which gives you blessings from God. So this is the way which gives you blessings from God.

35:20 Once the Prophet saw a person, the Prophet said, "Do you want to find entry into Paradise? " He said, "Yes, why not? Once the Prophet saw a person, the Prophet said, "Do you want to find entry into Paradise? " He said, "Yes, why not?

35:34 " The Prophet said that save yourself from malice. " The Prophet said that save yourself from malice.

35:44 Save yourself from malice. Save yourself from malice.

35:55 You have to save yourself from malice, from negative thoughts. You have to save yourself from malice, from negative thoughts.

36:05 This is very important. This is very important.

36:16 If you want to receive blessings from God, if you want to find entry into Paradise, you have If you want to receive blessings from God, if you want to find entry into Paradise, you have

36:26 to adopt this character. to adopt this character.

36:37 You have to adopt this character. This character, in a single word, is a positive character. You have to adopt this character. This character, in a single word, is a positive character.

36:49 So save yourself from a negative character and adopt the positive character in speech, in behaviour, in dealing, in everything. So save yourself from a negative character and adopt the positive character in speech, in behaviour, in dealing, in everything.

37:01 You have to adopt positivity and you have to save yourself from negativity. You have to adopt positivity and you have to save yourself from negativity.

37:13 In other words, I can say that there are flowers at the same time there are thoughts. In other words, I can say that there are flowers at the same time there are thoughts.

37:26 If you see a plant, if you see a rose plant, you will find that there are flowers, beautiful flowers. If you see a plant, if you see a rose plant, you will find that there are flowers, beautiful flowers.

37:38 And on the same branch, there are thoughts. And on the same branch, there are thoughts.

37:50 So if you want to find entry into Paradise, you have to live among people as flowers. So if you want to find entry into Paradise, you have to live among people as flowers.

38:03 And if you want to—and if you want to be deprived from Paradise, then adopt the way of thoughts. And if you want to—and if you want to be deprived from Paradise, then adopt the way of thoughts.

38:15 So thus God gives a demonstration. So thus God gives a demonstration.

38:27 Thought and flowers both are a demonstration from God. Thought and flowers both are a demonstration from God.

38:40 The thorny character is of those who will be deprived from the blessings of God. And a flower-like character is of those who will be—who will find blessings from God. The thorny character is of those who will be deprived from the blessings of God. And a flower-like character is of those who will be—who will find blessings from God.

39:02 The Prophet once said that, "Muslim mumin ikamuslil khama." Mumin is like a tender plant. So this is the example of a mumin. You have to live with positivity. You have to live as a flower. Then you will find the blessings of God. The Prophet once said that, "Muslim mumin ikamuslil khama." Mumin is like a tender plant. So this is the example of a mumin. You have to live with positivity. You have to live as a flower. Then you will find the blessings of God.

39:32 And finally, you will find the entry into Paradise. أقول قولي هذا وأستغفر الله لي ولكم أجمعين. And finally, you will find the entry into Paradise. أقول قولي هذا وأستغفر الله لي ولكم أجمعين.

Hadith Literature - Part-2 (English) March 08, 2007 Maulana Wahiduddin Khan