Forty Hadith Qudsi
Hadith 30, 40 Hadith Qudsi
:عَنْ أَبي هُرَيْرَةَ ، رَضِيَ اللهُ عَنْهُ ، أَنَّ رَسُولَ اللهِ ، صَلَّى الله عَلَيْهِ وَ سَلَّمَ ، قَالَ . قَالَ اللهُ عَزَّ وَجَلَّ : إِذا أَحَبَّ عَبْدِي لِقَائي ، أَحْبَبْتُ لِقَاءَهُ ، وإِذا كَرِهَ لِقَائي ، كَرِهْتُ لِقَاءَهُ .رواه البخاري و مالك و في رواية مسلم ، توضح معنى الحديث : : عَنْ عَائِشَةَ ، رَضِيَ اللهُ عَنْهَا ، قَالَتْ : قَالَ رَسُولُ اللهِ ، صَلَّى اللهُ عَلَيْهِ وسَلَّمَ مَنْ أَحَبَّ لِقَاءَ اللهِ ، أَحَبَّ اللهُ لِقَاءَهُ ، وَ مَنْ كَرِهَ لِقَاءَ اللهِ ، كَرِهَ اللهُ لِقَاءَهُ . فَقُلْتُ : يَا نَبِيَّ اللهِ ، أَكَراهِيةَ المَوْتِ ؟ فَكُلُّنَا نَكْرَهُ المَوْتَ . قَالَ لَيْسَ كَذَلِكَ ، وَلَكِنَّ المُؤْمِنَ إذا بُشِّرَ بِرَحْمةِ اللهِ وَ رِضْوَانِهِ وَجَنَّتِهِ ، أَحَبَّ لِقَاءَ اللهِ ، فَأَحَبَّ اللهُ لِقَاءَهُ ، وَإِنَّ الكَافِرَ إِذا بُشِّرَ بِعَذَابِ اللهِ وَسَخَطِهِ ، كَرِهَ لِقَاءَاللهِ ، وَكَرِهَ اللهُ لِقاءَهُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said that Allah, Might and Majesty belong to Him, said:
‘When My servant loves to meet Me, I love to meet him; and when he dislikes meeting Me, I dislike meeting him.’
It was related by al-Bukhari and Malik. In a narration of Muslim that clarifies the meaning of the hadith:
Aishah (may Allah be pleased with her) reported that the Messenger of Allah (Allah bless him and grant him peace) said: ‘Whoever loves to meet Allah, Allah loves to meet him; and whoever dislikes meeting Allah, Allah dislikes meeting him.’ I said, ‘Prophet of Allah, is this because one dislikes death? We all dislike death.’ He said, ‘It is not so. Rather, when the believer is given the good news of Allah’s mercy, approval, and Paradise, he loves to meet Allah, and Allah loves to meet him. When the unbeliever is given the news of Allah’s punishment and displeasure, he dislikes meeting Allah, and Allah dislikes meeting him.’
Notes and open questions — unreviewed
و في رواية مسلم ،
The Arabic explicitly introduces the following Aishah narration as a narration in Muslim that clarifies the hadith’s meaning. The witness recasts this as a ‘Prophetic explanation’ and places the Muslim attribution at the end; the source block’s markup gives the whole unit an unclassified role.
Should the internal introduction and change of narration be retained as translated, and can the block’s source boundaries be confirmed?