Shaykh al-Islām Aḥmad ibn ʿAbd al-Ḥalīm ibn Taymiyyah (d. 728 AH/1328 CE) said:
وكذلك أحاديث الضحك متواترة عن النبي صلى الله عليه وسلم وقد رواها الأئمة
“The aḥādīth concerning Allah’s laughter are mutawātir from the Prophet Muḥammad , and they have been narrated by the leading Imāms.” [Ibn Taymiyyah, al-Fatāwā al-Kubrā, vol. 5, p. 297.]
al-Fatāwā al-Kubrā, vol. 5, p. 297.
The following ḥadīth mentions three categories of people who are honoured with an extraordinary distinction: Allah loves them, laughs at them, and rejoices over them.
Abū ad-Dardāʾ ʿUwaymir ibn Zayd رضي الله عنه narrated that the Prophet Muḥammad said:
ثلاثة يحبهم الله عز وجل، ويضحك إليهم، ويستبشر بهم: الذي إذا انكشفت فئة قاتل وراءها بنفسه لله عز وجل، فإما أن يقتل، وإما أن ينصره الله ويكفيه، فيقول الله: انظروا إلى عبدي كيف صبر لي نفسه. والذي له امرأة حسناء، وفراش لين حسن، فيقوم من الليل، فيقول: يذر شهوته، فيذكرني ويناجيني، ولو شاء رقد. والذي يكون في سفر، وكان معه ركب، فسهروا ونصبوا ثم هجعوا، فقام من السحر في سراء أو ضراء
“There are three whom Allah loves, laughs at, and rejoices over: A man who remains behind after his companions have retreated and continues fighting solely for the sake of Allah. If he is killed, or if Allah grants him victory and suffices him, Allah says: ‘Look at My servant, how he remained patient for My sake.’ A man who has a beautiful wife and a comfortable bed, yet he rises during the night, abandoning his desire in order to remember Me and converse privately with Me. Had he wished, he could have remained asleep. And a traveller who journeys with a group. After they remain awake and become exhausted before sleeping, he rises during the pre-dawn hours to pray, whether in ease or hardship.” [Al-Ḥākim, al-Mustadrak, vol. 1, p. 25; al-Bayhaqī, al-Asmāʾ wa-ṣ-Ṣifāt, vol. 2, p. 408; al-Albānī, as-Silsilah aṣ-Ṣaḥīḥah, no. 3478.]
This narration was recorded by Abū ʿAbd Allah Muḥammad ibn ʿAbd Allah al-Ḥākim an-Naysābūrī (d. 405 AH/1014 CE), may Allah have mercy upon him, in al-Mustadrak (vol. 1, p. 25) and by Aḥmad ibn al-Ḥusayn al-Bayhaqī (d. 458 AH/1066 CE), may Allah have mercy upon him, in al-Asmāʾ wa-ṣ-Ṣifāt (vol. 2, p. 408). Shaykh Muḥammad Nāṣir ad-Dīn al-Albānī (d. 1420 AH/1999 CE) graded it ḥasan in as-Silsilah aṣ-Ṣaḥīḥah (no. 3478).
The Virtue of the One Who Rises to Pray in the Depth of the Night
Al-Ḥāfiẓ ʿAbd ar-Raḥmān ibn Aḥmad ibn Rajab al-Ḥanbalī (d. 795 AH/1393 CE), may Allah have mercy upon him, said:
“Among the virtues of the night prayer is that Allah loves those who perform it, boasts of them before the angels, and answers their supplications.” [Ibn Rajab, Laṭāʾif al-Maʿārif, p. 43]
Laṭāʾif al-Maʿārif, p. 43.
Imām Aḥmad ibn Ḥanbal (d. 241 AH/855 CE) also narrated from ʿAbd Allah ibn ʿAmr ibn al-ʿĀṣ رضي الله عنهما that the Messenger of Allah said:
الصِّيَامُ وَالْقُرْآنُ يَشْفَعَانِ لِلْعَبْدِ يَوْمَ الْقِيَامَةِ يَقُولُ الصِّيَامُ أَيْ رَبِّ مَنَعْتُهُ الطَّعَامَ وَالشَّهَوَاتِ بِالنَّهَارِ فَشَفِّعْنِي فِيهِ وَيَقُولُ الْقُرْآنُ مَنَعْتُهُ النَّوْمَ بِاللَّيْلِ فَشَفِّعْنِي فِيهِ قَالَ فَيُشَفَّعَانِ
“Fasting and the Qurʾān will intercede for the servant on the Day of Resurrection. Fasting will say: ‘My Lord, I prevented him from food and desires during the day, so allow me to intercede for him.’ The Qurʾān will say: ‘I prevented him from sleeping at night, so allow me to intercede for him.’ Thus, they will both be permitted to intercede.” (Musnad Aḥmad, no. 6589; al-Albānī, Ṣaḥīḥ al-Jāmiʿ, no. 7329).
This narration was recorded by Imām Aḥmad (ḥadīth no. 6589) and authenticated by Shaykh Muḥammad Nāṣir ad-Dīn al-Albānī in Ṣaḥīḥ al-Jāmiʿ (no. 7329).
ʿAbd Allah ibn Masʿūd رضي الله عنه narrated that the Prophet Muḥammad said:
عجب ربنا من رجلين: رجل ثار عن وطائه ولحافه، من بين أهله وحبه إلى صلاته، فيقول الله جل وعلا: انظروا إلى عبدي ثار عن فراشه ووطائه من بين حبه وأهله إلى صلاته رغبة فيما عندي، وشفقة مما عندي، ورجل غزا في سبيل الله وانهزم أصحابه، وعلم ما عليه في الانهزام، وما له في الرجوع، فرجع حتى يهريق دمه، فيقول الله: انظروا إلى عبدي رجع رجاء فيما عندي، وشفقة مما عندي، حتى يهريق دمه
“Our Lord is amazed by two men. One is a man who rises from his bed and blanket, leaving his family and loved ones to stand in prayer. Allah says: ‘Look at My servant. He has left his bed and his blanket, departing from his loved ones and family to stand in prayer, hoping for what is with Me and fearing what is with Me.’ The other is a man who fought in the cause of Allah. When his companions fled, he knew the sin of fleeing from battle and the reward of returning. So he returned until his blood was shed. Allah says: ‘Look at My servant. He returned, hoping for what is with Me and fearing what is with Me, until his blood was spilled.’” [Al-Albānī, Ṣaḥīḥ at-Targhīb wa-t-Tarhīb, no. 630.]
This narration was recorded by Imām Aḥmad ibn Ḥanbal (d. 241 AH/855 CE), Abū Yaʿlā al-Mawṣilī (d. 307 AH/919 CE), aṭ-Ṭabarānī (d. 360 AH/971 CE), and Ibn Ḥibbān (d. 354 AH/965 CE) in his Ṣaḥīḥ. Shaykh Muḥammad Nāṣir ad-Dīn al-Albānī (d. 1420 AH/1999 CE) graded it ḥasan li-ghayrihi in Ṣaḥīḥ at-Targhīb wa-t-Tarhīb (no. 630).
Aṭ-Ṭabarānī also narrated it as a mawqūf report from ʿAbd Allah ibn Masʿūd with a ḥasan chain of transmission. Shaykh al-Albānī judged this wording to be ṣaḥīḥ li-ghayrihi as a mawqūf narration.
The wording recorded by aṭ-Ṭabarānī from Murrah, from ʿAbd Allah ibn Masʿūd, is as follows:
أيها الناس عليكم بالصدق فإنه يقرب إلى البر وإن البر يقرب إلى الجنة وإياكم والكذب فإنه يقرب إلى الفجور وإن الفجور يقرب إلى النار إنه يقال للصدق صدق وللكاذب كذب وفجر وإن للملك لمة وللشيطان لمة فلمة الملك إيعاد الخير ولمة الشيطان إيعاد الشر فمن وجد لمة الملك فليحمد الله ومن وجد لمة الشيطان فليتعوذ من ذلك
“O people! Hold fast to truthfulness, for it leads to righteousness, and righteousness leads to Paradise. Beware of lying, for it leads to wickedness, and wickedness leads to the Fire. The truthful person will continue to be recorded as truthful and righteous, while the liar will continue to be recorded as a liar and wicked. Indeed, the angel has an inspiration (lammah), and Satan also has an inspiration. The inspiration of the angel is a promise and encouragement towards goodness, whereas the inspiration of Satan is a promise of evil. Whoever experiences the inspiration of the angel should praise Allah, and whoever experiences the inspiration of Satan should seek refuge with Allah from it.” (al-Muʿjam al-Kabīr, no. 8532).
He then recited the statement of Allah :
ٱلشَّيْطَـٰنُ يَعِدُكُمُ ٱلْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَآءِ ۖ وَٱللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
“Satan threatens you with poverty and commands you to commit faḥshāʾ (evil deeds), whereas Allah promises you forgiveness from
Himself and bounty. And Allah is All-Sufficient for His creatures’ needs, All-Knowing.” [Q 2:268]
He then said:
ألا إن الله عز وجل يضحك إلى رجلين رجل قام في ليلة باردة في فراشه ولحافه ودثاره فتوضأ ثم قام إلى صلاة فيقول الله عز وجل لملائكته ما حمل عبدي هذا على ما صنع فيقولون ربنا رجاء ما عندك وشفقة مما عندك فيقول فإني قد أعطيته ما رجا وأمنته مما خاف ورجل كان في فئة فعلم ما له في الفرار وعلم ما له عند الله فقاتل حتى قتل فيقول للملائكة ما حمل عبدي هذا على ما صنع فيقولون ربنا رجاء ما عندك وشفقة مما عندك فيقول فإني أشهدكم أني قد أعطيته ما رجا وأمنته مما خاف أو كلمة شبيهة بها
“Indeed, Allah laughs at two men. One is a man who rises on a cold night, leaving his bed, blanket, and warm covering. He performs wuḍūʾ and then stands in prayer. Allah says to His angels: ‘What prompted My servant to do this?’ They reply: ‘Our Lord, hoping for what is with You and fearing what is with You.’ Allah then says: ‘Indeed, I have granted him what he hoped for and have given him security from what he feared.’ The other is a man who was among a military company. He knew the consequence of fleeing from battle and the reward awaiting him with Allah if he remained steadfast. So he fought until he was killed. Allah says to the angels: ‘What prompted My servant to do this?’ They reply: ‘Our Lord, hoping for what is with You and fearing what is with You.’ Allah then says: ‘I call you to witness that I have granted him what he hoped for and have given him security from what he feared,’ or words to that effect.” (al-Muʿjam al-Kabīr, no. 8532).
This narration was recorded by aṭ-Ṭabarānī (d. 360 AH/971 CE) in al-Muʿjam al-Kabīr (ḥadīth no. 8532).
Shaykh Muḥammad Nāṣir ad-Dīn al-Albānī (d. 1420 AH/1999 CE) graded the marfūʿ version of this narration as ḥasan li-ghayrihi and the mawqūf version as ṣaḥīḥ li-ghayrihi. See Ṣaḥīḥ at-Targhīb wa-t-Tarhīb (no. 630) and as-Silsilah aṣ-Ṣaḥīḥah (no. 3478).
What Does Allah’s Laughter Mean for the Servant?
Nuʿaym ibn Hammār al-Ghaṭafānī رضي الله عنه narrated that the Messenger of Allah was asked:
أي الشهداء أفضل؟
“Which of the martyrs is the most virtuous?” [Al-Albānī, Ṣaḥīḥ at-Targhīb wa-t-Tarhīb, no. 1371.]
He replied:
الذين إن يلقوا في الصف لا يلفتون وجوههم حتى يقتلوا، أولئك ينطلقون في الغرف العلا من الجنة، ويضحك إليهم ربهم، وإذا ضحك ربك إلى عبد في الدنيا فلا حساب عليه
“Those who, when they meet the enemy in the battle line, do not turn their faces away until they are killed. They will dwell in the lofty chambers of Paradise, and their Lord laughs at them. When your Lord laughs at a servant in this world, there will be no reckoning for him.” [Al-Albānī, Ṣaḥīḥ at-Targhīb wa-t-Tarhīb, no. 1371.]
This ḥadīth was recorded by Imām Aḥmad ibn Ḥanbal and Abū Yaʿlā al-Mawṣilī. Its narrators are trustworthy, and Shaykh Muḥammad Nāṣir ad-Dīn al-Albānī authenticated it in Ṣaḥīḥ at-Targhīb wa-t-Tarhīb (no. 1371).
Likewise, Abū Saʿīd Saʿd ibn Mālik al-Khudrī رضي الله عنه narrated that the Messenger of Allah said:
أفضل الجهاد عند الله يوم القيامة الذين يلتقون في الصف الأول فلا يلفتون وجوههم حتى يقتلوا، أولئك يتلبطون في الغرف من الجنة، يضحك إليهم ربك، وإذا ضحك ربك إلى قوم فلا حساب عليهم
“The best jihād in the sight of Allah on the Day of Resurrection belongs to those who stand in the front rank and do not turn their faces away until they are killed. They will dwell in the lofty chambers of Paradise, and your Lord laughs at them. When Allah laughs at a people, there will be no reckoning for them.” [Al-Albānī, Ṣaḥīḥ at-Targhīb wa-t-Tarhīb, no. 1372.]
This narration was recorded by aṭ-Ṭabarānī (d. 360 AH/971 CE) with a ḥasan chain of transmission. Shaykh Muḥammad Nāṣir ad-Dīn al-Albānī (d. 1420 AH/1999 CE) graded it ḥasan ṣaḥīḥ in Ṣaḥīḥ at-Targhīb wa-t-Tarhīb (no. 1372).
These authentic aḥādīth demonstrate the immense virtue of those who sacrifice their personal comfort and worldly desires for the sake of Allah . Whether standing firm in battle when others retreat, rising from a warm bed to worship during the stillness of the night, or forsaking much-needed rest while travelling in order to pray before dawn, each of these servants gives precedence to the pleasure of Allah over the inclinations of the soul.
The repeated descriptions that Allah loves them, laughs at them, and rejoices over them are among the greatest glad tidings mentioned in the sunnah. They affirm, according to the understanding of Ahl as-Sunnah wa-l-Jamāʿah, the divine attributes as they have come in the Qurʾān and the authentic sunnah, without distortion (taḥrīf), denial (taʿṭīl), asking how (takyīf), or likening Allah to His creation (tamthīl).
Likewise, these narrations encourage every believer to strive for sincerity (ikhlāṣ), perseverance, patience, and hidden acts of worship known only to Allah . The believer who rises while others sleep, who remains steadfast when others falter, and who remembers his Lord in times of hardship is promised a station of honour known only to those whom Allah has favoured.
May Allah make us among those whom He loves, is pleased with, and honours through His mercy.
References
Al-Qurʾān, Sūrat al-Baqarah, verse 268.
Abū Yaʿlā al-Mawṣilī, Aḥmad ibn ʿAlī (d. 307 AH/919 CE), Musnad Abī Yaʿlā, edited by Ḥusayn Salīm Asad, Dār al-Maʾmūn li al-Turāth, Damascus.
Aḥmad ibn Ḥanbal (d. 241 AH/855 CE), al-Musnad, edited by Shuʿayb al-Arnaʾūṭ et al., Muʾassasat al-Risālah, Beirut, 1st ed., 2001.
Al-Albānī, Muḥammad Nāṣir ad-Dīn (d. 1420 AH/1999 CE), as-Silsilah aṣ-Ṣaḥīḥah, Maktabat al-Maʿārif, Riyadh.
Al-Albānī, Muḥammad Nāṣir ad-Dīn (d. 1420 AH/1999 CE), Ṣaḥīḥ al-Jāmiʿ al-Ṣaghīr wa Ziyādatuh, Al-Maktab al-Islāmī, Beirut.
Al-Albānī, Muḥammad Nāṣir ad-Dīn (d. 1420 AH/1999 CE), Ṣaḥīḥ at-Targhīb wa-t-Tarhīb, Maktabat al-Maʿārif, Riyadh.
Al-Bayhaqī, Aḥmad ibn al-Ḥusayn (d. 458 AH/1066 CE), al-Asmāʾ wa-ṣ-Ṣifāt, edited by ʿAbd Allah ibn Muḥammad al-Ḥāshidī, Maktabat al-Sawādī, Jeddah, 1993.
Al-Ḥākim an-Naysābūrī, Muḥammad ibn ʿAbd Allah (d. 405 AH/1014 CE), al-Mustadrak ʿalā al-Ṣaḥīḥayn, Dār al-Kutub al-ʿIlmiyyah, Beirut.
Ibn Ḥibbān, Muḥammad ibn Ḥibbān al-Bustī (d. 354 AH/965 CE), Ṣaḥīḥ Ibn Ḥibbān, edited by Shuʿayb al-Arnaʾūṭ, Muʾassasat al-Risālah, Beirut.
Ibn Rajab al-Ḥanbalī, ʿAbd al-Raḥmān ibn Aḥmad (d. 795 AH/1393 CE), Laṭāʾif al-Maʿārif, Dār Ibn Kathīr, Damascus.
Ibn Taymiyyah, Aḥmad ibn ʿAbd al-Ḥalīm (d. 728 AH/1328 CE), al-Fatāwā al-Kubrā, Dār al-Kutub al-ʿIlmiyyah, Beirut.
Aṭ-Ṭabarānī, Sulaymān ibn Aḥmad (d. 360 AH/971 CE), al-Muʿjam al-Kabīr, Maktabat Ibn Taymiyyah, Cairo.
al-Fatāwā al-Kubrā, vol. 5, p. 297; al-Mustadrak, vol. 1, p. 25; al-Asmāʾ wa-ṣ-Ṣifāt, vol. 2, p. 408; Laṭāʾif al-Maʿārif, p. 43; al-Musnad, no. 6589; as-Silsilah aṣ-Ṣaḥīḥah, no. 3478; Ṣaḥīḥ al-Jāmiʿ, no. 7329; Ṣaḥīḥ at-Targhīb wa-t-Tarhīb, nos. 630, 1371 and 1372; al-Muʿjam al-Kabīr, no. 8532.
