The Meaning of the Qudsi Hadith. ?
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The Shaykh : The Qudsi hadith is in a rank between the Qur'an and the Prophetic hadith. It is what the Prophet (peace and blessings be upon him and his family) narrated from his Lord. This is the Qudsi hadith, and it was described as such to distinguish it from the Prophetic hadith. It is called a hadith because the Prophet (peace and blessings be upon him and his family) narrated it from his Lord, so it is not the Qur'an which was revealed by Jibril.
The scholars (may Allah have mercy on them) differed on this: is the Qudsi hadith, that is, the Qudsi hadith, the speech of Allah in its wording? Or did the Prophet (peace and blessings be upon him) transmit it from his Lord in its meaning? Some of them said: It is the speech of Allah in its wording, because the original rule is that whatever is attributed to Allah as speech is His speech. And the Prophet (peace and blessings be upon him) said: "Allah the Exalted said," so it is understood that this wording is the wording of Allah (Mighty and Majestic).
Some of them said: Rather, it is in its meaning. There is no harm in saying: "So-and-so said in its meaning." The evidence for this is that Allah narrates the speech of all the messengers and their peoples in the Arabic language. It is known that their tongues were not Arabic and they did not speak Arabic. Therefore, you find that the reports about them differ. Pharaoh said: In another verse he said: [Al-A'raf 7:111] And in another: This indicates that Allah the Exalted transmits the meaning of their speech, and this is not their speech in its wording. This is clear.
They supported this by stating that it is the consensus of the scholars that the Qudsi hadith is not a miracle. If it were the speech of Allah, it would be a miracle, because no one can produce anything similar to the attributes of Allah (Mighty and Majestic). Also, it is not valid to recite it in prayer, ritual purity is not required for touching it, and purity from major ritual impurity is not required for its recitation. Furthermore, among it are authentic, good, weak, and fabricated narrations, whereas the speech of Allah the Exalted must be preserved. They provided many good reasons for this.
However, if someone were to say: What do we have to do with this research? What do we have to do with this research? Rather, we say: The Qudsi hadith is what the Prophet (peace and blessings be upon him and his family) narrated from Allah, and there is no need for us to delve deep and say: Did Allah the Exalted say this in its wording, or did the Prophet (peace and blessings be upon him) narrate it from Him in its meaning? This statement is undoubtedly the safest; undoubtedly it is the safest and furthest from objections. Yes, and the possibility that the Messenger narrated it from his Lord in its meaning is undoubtedly very strong, due to the clear difference between it and the Qur'an, which is the wording of Allah (Mighty and Majestic).
Then here is another reason. They said: If the Qudsi hadith were from the wording of Allah (Mighty and Majestic), it would have a higher chain of narration than the Qur'an. How is that? Because the Qur'an was revealed through the intermediary of Jibril, whereas this has no intermediary between it and its Lord. And in this lies what it entails.
In any case, I prefer and consider it more correct, finally, that the best course is to leave the research on this. What do we have to do with the research? The rulings of the Qur'an are known, and the rulings of the Qudsi hadith are known. And for us to say: Is this the wording of Allah or not the wording of Allah? We are not obligated to do this. Rather, we say: This was narrated by the Prophet (peace and blessings be upon him) from his Lord.
Let us return to the book. It says.
The scholars (may Allah have mercy on them) differed on this: is the Qudsi hadith, that is, the Qudsi hadith, the speech of Allah in its wording? Or did the Prophet (peace and blessings be upon him) transmit it from his Lord in its meaning? Some of them said: It is the speech of Allah in its wording, because the original rule is that whatever is attributed to Allah as speech is His speech. And the Prophet (peace and blessings be upon him) said: "Allah the Exalted said," so it is understood that this wording is the wording of Allah (Mighty and Majestic).
Some of them said: Rather, it is in its meaning. There is no harm in saying: "So-and-so said in its meaning." The evidence for this is that Allah narrates the speech of all the messengers and their peoples in the Arabic language. It is known that their tongues were not Arabic and they did not speak Arabic. Therefore, you find that the reports about them differ. Pharaoh said:
Did you believe in him
آمنتم لهDid you believe in him
آمنتم بهand send among the cities gatherers
وأرسل في المدائن حاشرينAnd send
وابعثThey supported this by stating that it is the consensus of the scholars that the Qudsi hadith is not a miracle. If it were the speech of Allah, it would be a miracle, because no one can produce anything similar to the attributes of Allah (Mighty and Majestic). Also, it is not valid to recite it in prayer, ritual purity is not required for touching it, and purity from major ritual impurity is not required for its recitation. Furthermore, among it are authentic, good, weak, and fabricated narrations, whereas the speech of Allah the Exalted must be preserved. They provided many good reasons for this.
However, if someone were to say: What do we have to do with this research? What do we have to do with this research? Rather, we say: The Qudsi hadith is what the Prophet (peace and blessings be upon him and his family) narrated from Allah, and there is no need for us to delve deep and say: Did Allah the Exalted say this in its wording, or did the Prophet (peace and blessings be upon him) narrate it from Him in its meaning? This statement is undoubtedly the safest; undoubtedly it is the safest and furthest from objections. Yes, and the possibility that the Messenger narrated it from his Lord in its meaning is undoubtedly very strong, due to the clear difference between it and the Qur'an, which is the wording of Allah (Mighty and Majestic).
Then here is another reason. They said: If the Qudsi hadith were from the wording of Allah (Mighty and Majestic), it would have a higher chain of narration than the Qur'an. How is that? Because the Qur'an was revealed through the intermediary of Jibril, whereas this has no intermediary between it and its Lord. And in this lies what it entails.
In any case, I prefer and consider it more correct, finally, that the best course is to leave the research on this. What do we have to do with the research? The rulings of the Qur'an are known, and the rulings of the Qudsi hadith are known. And for us to say: Is this the wording of Allah or not the wording of Allah? We are not obligated to do this. Rather, we say: This was narrated by the Prophet (peace and blessings be upon him) from his Lord.
Let us return to the book. It says.