Does its meaning come from Allah and its wording from the Prophet (peace and blessings be upon him), or otherwise? Or did this definition enter the methodology of the people of the Sunnah from the Asha'irah?
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The Shaykh : Abdullah ibn Umar al-Barik says:
Some scholars have stated that the definition of the Qudsi hadith is that its meaning is from Allah (Blessed and Exalted is He), while its wording is from the Prophet (peace and blessings be upon him). They mentioned that this definition entered the methodology of the people of the Sunnah from the Asha'irah, who hold the view of the "psychological speech" (kalam nafsi). It was also mentioned that the correct view is that the Qudsi hadith, in both its wording and its meaning, is from Allah the Exalted. This was transmitted from Imam Ibn al-Qayyim (may Allah have mercy on him). What is your opinion on this?
Our view is the first one: that the Qudsi hadith has its wording from the Messenger and its meaning from Allah. This is not the case, and there is no entry point for the Asha'iri school in this matter.
The Asha'iri school says: The Qur'an, indeed, the speech of Allah in general, is the meaning that subsists in His Self, and it is not the audible sound.
There are matters indicating this, which we have explained previously. We said that the rulings of the Qur'an do not apply to this Qudsi hadith. If it were the speech of Allah, the rulings of the Qur'an would apply to it, as there is no difference. If it were the speech of Allah in its wording, it would have a higher chain of transmission than the Qur'an, because there is no intermediary between Allah and the Messenger (peace and blessings be upon him), whereas there is an intermediary between the Qur'an and them, namely Jibril. If it were from the Qur'an, or if it were the speech of Allah, it would be a miracle, and people would be challenged to produce its like, but that is not the case with the Qudsi hadith. If it were the wording of Allah (Mighty and Majestic), it would not be permissible to touch it without ritual purity, like the mushaf. If it were from Allah (Mighty and Majestic), no distortion, addition, or omission would have entered it, because the speech of Allah is preserved.
There are many proofs indicating this. The remaining issue is how the Messenger (peace and blessings be upon him) says: "Allah the Exalted said." There is no problem with this, because Allah the Exalted speaks about Pharaoh and others from the nations that came before. He said about Pharaoh:[Ash-Shu'ara 26:46-47] Even though the wording that Allah used is not the wording that Pharaoh used, nor the wording that Moses used, certainly, because their language was not Arabic. There is no problem with this matter.
Accordingly, the Qudsi hadith is in a rank between the Qur'an and the Prophetic hadith. If you wish to be safe, say: "Allah the Exalted said," and do not say: "Is its wording from Allah or its meaning from Allah?" Say: "I say only what the hadith states." However, when clarifying the ruling, you must say: This is the stronger position in our view.
Some scholars have stated that the definition of the Qudsi hadith is that its meaning is from Allah (Blessed and Exalted is He), while its wording is from the Prophet (peace and blessings be upon him). They mentioned that this definition entered the methodology of the people of the Sunnah from the Asha'irah, who hold the view of the "psychological speech" (kalam nafsi). It was also mentioned that the correct view is that the Qudsi hadith, in both its wording and its meaning, is from Allah the Exalted. This was transmitted from Imam Ibn al-Qayyim (may Allah have mercy on him). What is your opinion on this?
Our view is the first one: that the Qudsi hadith has its wording from the Messenger and its meaning from Allah. This is not the case, and there is no entry point for the Asha'iri school in this matter.
The Asha'iri school says: The Qur'an, indeed, the speech of Allah in general, is the meaning that subsists in His Self, and it is not the audible sound.
There are matters indicating this, which we have explained previously. We said that the rulings of the Qur'an do not apply to this Qudsi hadith. If it were the speech of Allah, the rulings of the Qur'an would apply to it, as there is no difference. If it were the speech of Allah in its wording, it would have a higher chain of transmission than the Qur'an, because there is no intermediary between Allah and the Messenger (peace and blessings be upon him), whereas there is an intermediary between the Qur'an and them, namely Jibril. If it were from the Qur'an, or if it were the speech of Allah, it would be a miracle, and people would be challenged to produce its like, but that is not the case with the Qudsi hadith. If it were the wording of Allah (Mighty and Majestic), it would not be permissible to touch it without ritual purity, like the mushaf. If it were from Allah (Mighty and Majestic), no distortion, addition, or omission would have entered it, because the speech of Allah is preserved.
There are many proofs indicating this. The remaining issue is how the Messenger (peace and blessings be upon him) says: "Allah the Exalted said." There is no problem with this, because Allah the Exalted speaks about Pharaoh and others from the nations that came before. He said about Pharaoh:
(46) So the magicians fell down in prostration [to Allah]. (47) They said, "We have believed in the Lord of the worlds,
فألقي السحرة ساجدين قالوا آمنا برب العالمينAccordingly, the Qudsi hadith is in a rank between the Qur'an and the Prophetic hadith. If you wish to be safe, say: "Allah the Exalted said," and do not say: "Is its wording from Allah or its meaning from Allah?" Say: "I say only what the hadith states." However, when clarifying the ruling, you must say: This is the stronger position in our view.