1. “My Mercy Prevails Over My Wrath”

Arabic: «لَمَّا قَضَى اللَّهُ الْخَلْقَ، كَتَبَ فِي كِتَابِهِ عَلَى نَفْسِهِ… إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي»sunnah.com
English Translation: “When Allah decreed the creation, He wrote in His Book with Him: ‘My Mercy prevails over My Wrath.’”sunnah.com
Reference: Sahih Muslim (also narrated by Al-Bukhari, An-Nasa’i, and Ibn Majah)sunnah.com.

Commentary: This brief but profound hadith Qudsi highlights the primacy of divine mercy in Islamic theology. Classical scholars note that Allah has metaphorically “written” mercy upon Himself as an overarching principle, indicating that His mercy overcomes or surpasses His wrath in dealing with creationsunnah.com. Imam Al-Nawawi and others emphasize that believers should never despair of Allah’s compassion, since He has declared mercy to be His dominant attributesunnah.com. At the same time, they caution that fear of Allah’s displeasure remains necessary to avoid complacency – but hope in Allah’s mercy must prevail, as this hadith assures that Allah’s default intention toward His servants is merciful forgiveness rather than punishmentsunnah.com. This theological balance instills hope (rajā’) in the believer’s heart, knowing that Allah’s mercy will always outweigh His anger for the penitent and faithful.

2. “O My Servants, I Have Forbidden Oppression for Myself” (The Hadith of Dhulm and Divine Justice)

Arabic: «يَا عِبَادِي: إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا، فَلَا تَظَالَمُوا… يَا عِبَادِي: كُلُّكُمْ ضَالٌّ إِلَّا مَنْ هَدَيْتُهُ فَاسْتَهْدُونِي أَهْدِكُمْ، يَا عِبَادِي: كُلُّكُمْ جَائِعٌ إِلَّا مَنْ أَطْعَمْتُهُ فَاسْتَطْعِمُونِي أُطْعِمْكُمْ، يَا عِبَادِي: كُلُّكُمْ عَارٍ إِلَّا مَنْ كَسَوْتُهُ فَاسْتَكْسُونِي أَكْسُكُمْ، يَا عِبَادِي: إِنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعًا فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ. يَا عِبَادِي: إِنَّكُمْ لَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي، وَلَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي. يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ… كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ… مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ… قَامُوا فِي صَعِيدٍ وَاحِدٍ فَسَأَلُونِي، فَأَعْطَيْتُ كُلَّ وَاحِدٍ مَسْأَلَتَهُ، مَا نَقَصَ… إِلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إِذَا أُدْخِلَ الْبَحْرَ. يَا عِبَادِي: إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوَفِّيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللَّهَ وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ»sunnah.comsunnah.com
English Translation: “[Allah said:] O My servants, I have forbidden oppression (dhulm) for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except those I have guided, so seek guidance from Me and I shall guide you. O My servants, all of you are hungry except those I feed, so seek food from Me and I shall feed you. O My servants, all of you are naked except those I clothe, so seek clothing from Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will never be able to harm Me so as to harm Me, and never be able to benefit Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you, to have the most pious heart of any man among you, that would not increase My Kingdom in anything. O My servants, were the first of you and the last of you, the human and jinn of you, to have the most wicked heart of any man among you, that would not decrease My Kingdom in anything. O My servants, were the first and last of you, human and jinn, to stand in one place and ask of Me, and I gave every one of you what he requested, that would not diminish what I have except like a needle when put into the sea. O My servants, it is only your deeds that I record for you and then recompense to you in full. So whoever finds good, let him praise Allah, and whoever finds otherwise, let him blame no one but himself.”sunnah.comsunnah.com
Reference: Sahih Muslim (also recorded by At-Tirmidhi and Ibn Majah)sunnah.com.

Commentary: This celebrated hadith Qudsi (narrated by Abu Dharr al-Ghifari) touches on numerous core tenets: divine justice, mercy, guidance, independence, and accountability. Firstly, Allah’s opening statement — “I have forbidden oppression (dhulm) for Myself” — signifies the absolute justice of Allah. As Imam Ibn Hajar al-ʿAsqalani observes, Allah declaring injustice forbidden for Himself emphasizes that He never wrongs His creaturessunnah.comsunnah.com. This sets the standard that humans too must shun all forms of oppression.

Allah then addresses human dependency on Him for guidance and sustenance: “all of you are astray except whom I guide… hungry except whom I feed… naked except whom I clothe”. Classical scholars like Ibn Rajab explain that these phrases teach tawḥīd (Divine Oneness) in Lordship — recognizing Allah as the sole source of guidance and provisionsunnah.comsunnah.com. Humans must humbly ask Allah for their needs, affirming His exclusive power and our servitude.

Next, “You sin by night and day, and I forgive all sins…” highlights Allah’s expansive mercy and readiness to forgive. Imam An-Nawawi notes that Allah encouraging us to seek forgiveness shows that no matter how often we err, His door of repentance is always opensunnah.comsunnah.com. This should inspire continual repentance (tawbah) and hope.

Allah’s words “you will not harm or benefit Me” and the scenarios of all beings being extremely pious or wicked underscore Allah’s self-sufficiency and transcendence. He is completely free of need; our obedience does not add to His dominion, nor does our disobedience detract from itsunnah.comsunnah.com. This teaches that all commandments benefit us, not Him – we cannot “affect” Allah, so any pride in worship or sense of “entitlement” is misplaced.

The hadith also stresses Allah’s limitless bounty: even if every creature asked for every desire, Allah could give all of it without diminishing His treasures at all, “like a needle dipped in the ocean”sunnah.com. This assures us that reliance (tawakkul) on Allah is always worthwhile; His generosity and power know no bounds.

Finally comes a solemn message of individual accountability: “It is only your deeds that I account for you, then I will recompense you for them… whoever finds good, let him thank Allah; whoever finds other than that, let him blame only himself.” Here Allah shifts our focus to the Day of Judgment: we will face the consequences of our own actions, with no one else to blamesunnah.com. This instills a deep sense of responsibility in the believer. As classical commentators note, Allah’s perfect justice means reward and punishment will correspond exactly to our deeds – if we find a good reward, it is purely through Allah’s mercy upon our good actions, and if we find punishment, we have only our sins to blame. Thus, this hadith encompasses the full spectrum of theology: divine justice (no oppression), divine mercy (forgiveness for the penitent), pure tawḥīd (our utter dependence on Allah’s guidance and provision), Allah’s greatness beyond need, and the certainty of personal accountability for our deeds. It is a cornerstone hadith in Islamic ethics and creedsunnah.comsunnah.com.

3. “Fasting Is Mine, and I Alone Reward For It”

Arabic: «يَقُولُ اللَّهُ عَزَّ وَجَلَّ: الصَّوْمُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ شَهْوَتَهُ وَأَكْلَهُ وَشُرْبَهُ مِنْ أَجْلِي. وَالصَّوْمُ جُنَّةٌ، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ حِينَ يُفْطِرُ، وَفَرْحَةٌ حِينَ يَلْقَى رَبَّهُ. وَلَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ»sunnah.com
English Translation: “Allah (Glorified be He) said: ‘Fasting is Mine, and I give reward for it. One abandons their desires, food, and drink for My sake. Fasting is a shield, and the fasting person will have two joys: a joy when breaking the fast, and a joy when meeting his Lord. The change in the breath of the mouth of the one who fasts is better in Allah’s estimation than the scent of musk.’”sunnah.com
Reference: Authentic – recorded in Sahih al-Bukhari and Sahih Muslim (among others)sunnah.com.

Commentary: This hadith Qudsi underlines the special status of ṣawm (fasting) in Islam. Allah’s declaration “Fasting is Mine” has prompted extensive commentary from classical scholars. Imam Ibn Hajar al-ʿAsqalani mentions over ten scholarly interpretations of this phraseislamqa.info. One prominent view, explained by Imam Al-Qurṭubī, is that fasting is “Mine” because it is uniquely sincere – it is a hidden act in which there is no room for showing off (riyā’)islamqa.info. While other acts of worship (prayer, charity, etc.) can be noticed by people, true fasting is known only to Allah since a person could easily pretend to fast while secretly eating or drinking. Thus, Allah attributes fasting especially to Himself as a sign of its purity and honor. The faster “leaves his desires for My sake,” emphasizing pure intention.

Another interpretation is that Allah alone knows the immense reward of fasting – “I Myself will reward for it”islamqa.infoislamqa.info. The Prophet ﷺ said that every good deed is rewarded tenfold up to 700 times or more, “except fasting, for it is for Me and I shall reward for it without measure.” This implies that fasting’s reward is beyond the standard scales and only Allah will bestow its full recompense on the Day of Judgmentislamqa.info. Some scholars, like Ibn ʿAbd al-Barr, held that this wording alone shows the superiority of fasting over other deedsislamqa.info.

The hadith also calls fasting a “junnah” (shield), meaning it protects the believer from sin in this life and from Hellfire in the next. It then mentions the two joys of the fasting person: the immediate joy upon ifṭār (breaking the fast) – both physical relief and spiritual happiness for having completed an act of obedience – and the ultimate joy when meeting Allah and receiving the reward of the fastsunnah.com. The statement that the unpleasant odor from a fasting person’s mouth is sweeter to Allah than musk is a way of affirming that even the discomforts borne for Allah’s sake are valued by Him and will turn into sweetness on the Day of Reckoningsunnah.comsunnah.com.

In theological terms, this hadith highlights ikhlāṣ (sincerity) and the concept of earning Allah’s pleasure through sacrifice. Fasting trains one’s self-restraint purely out of love and fear of Allah – no one knows you are fasting except Him. As such, it embodies tawḥīd in intention. Classical scholars like Al-Ghazālī note that fasting inculcates sincerity and patience, aligning the believer’s will with Allah’s will. Furthermore, Allah’s exclusive claim over fasting’s reward inspires hope in His mercy and generosity – He will give a reward unbounded by any numberislamqa.info. This motivates believers to perform fasting (especially in Ramadan) with eagerness, seeking that incomparable reward and shield that only Allah can grant.

4. “I Am As My Servant Expects Me To Be” (Hadith of Divine Nearness)

Arabic: «قَالَ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي. فَإِنْ ذَكَرَنِي فِي نَفْسِهِ، ذَكَرْتُهُ فِي نَفْسِي. وَإِنْ ذَكَرَنِي فِي مَلَإٍ، ذَكَرْتُهُ فِي مَلَإٍ خَيْرٍ مِنْهُمْ. وَإِنْ تَقَرَّبَ إِلَيَّ بِشِبْرٍ، تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا. وَإِنْ تَقَرَّبَ إِلَيَّ ذِرَاعًا، تَقَرَّبْتُ إِلَيْهِ بَاعًا. وَإِنْ أَتَانِي يَمْشِي، أَتَيْتُهُ هَرْوَلَةً»sunnah.com
English Translation: “Allah the Almighty said: ‘I am as My servant thinks (or expects) I am. I am with him when he remembers Me. If he mentions Me to himself, I mention him to Myself; and if he mentions Me in an assembly, I mention him in an assembly better than theirs. If he draws near to Me a handspan, I draw near to him an arm’s length; if he draws near to Me an arm’s length, I draw near to him a fathom’s length; and if he comes to Me walking, I come to him running.’”sunnah.com
Reference: Sahih al-Bukhari and Sahih Muslimseekersguidance.org (from Abu Hurayrah, via An-Nawawi’s 40 Hadith #15).

Commentary: This beautiful hadith Qudsi illustrates Allah’s closeness and responsiveness to the believer, and it centers on the concept of ḥusn al-ẓann billāh – having a good expectation of Allah. Imam Nawawi explains that “having a good opinion of Allah” means believing truly that Allah will show one mercy and forgivenessseekersguidance.org. In other words, Allah treats His servant in accordance with that servant’s hope and trust in Him. A believer who hopes for Allah’s mercy and firmly trusts in His promise will find Allah ever-merciful and fulfilling those hopesseekersguidance.org. This does not mean a license to sin, but rather encouragement to always expect the best from Allah, especially when one turns to Him in repentance or duʿā’. In fact, the Prophet ﷺ said no one should die except while assuming the best of Allahseekersguidance.org – meaning at the time of death, one should be filled with hope that Allah will forgive and accept them.

The hadith also emphasizes dhikr (remembrance of Allah) and how Allah exalts those who exalt Him. If we remember Allah privately, He singles us out for remembrance (i.e. mercy) in His supreme majesty. If we declare His glory in a gathering, Allah announces our name in the superior gathering of angelssunnah.com. This shows Allah’s appreciation for His servants’ devotion, and it encourages believers to engage in remembrance, knowing it elevates their mention in the sight of the Divine.

Furthermore, the vivid analogies of approaching – “whoever comes near Me a handspan, I come near him an arm’s length… if he comes to Me walking, I come running” – convey how Allah’s mercy hastens toward the servant who makes even a minimal effort to seek Himsunnah.com. As Ibn Hajar notes, this is metaphorical language expressing Allah’s swift acceptance and love for those who make the effort to draw close through obediencesunnah.com. Allah greatly multiplies the servant’s small steps of faith. This instills both humility and initiative: even if we can only do a little in worship, Allah’s grace will magnify it and bring us much nearer to Him than we could ever deserve.

Theologically, this hadith highlights Allah’s immanence (nearness) in a manner befitting His majesty: “I am with him when he remembers Me” – meaning with him by support and reward. It also reinforces the balance between hope and fear. While in life we balance the two, our underlying attitude should be hope and a good expectation of Allahseekersguidance.org. As Nawawi and other scholars say, especially at times of death or despair, a believer focuses on Allah’s mercy, because despairing of Allah’s mercy is itself a grave sin (Qur’an 39:53). Thus, this hadith urges us to approach Allah with optimism, love, and remembrance. Allah “comes running” to welcome the penitent and the seeker – an expression of divine mercy and eagerness (in a manner beyond human understanding) to accept those who turn to Him. It is a reassurance that Allah never lets down a servant who puts his trust in Him.

5. “Whosoever Shows Enmity to My Wali (Friend), I Declare War on Him” (Hadith of Divine Love and Protection)

Arabic: «قَالَ اللَّهُ عَزَّ وَجَلَّ: مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ. وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ. وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ. فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَيَدَهُ الَّتِي يَبْطِشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا. وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ اسْتَعَاذَنِي لَأُعِيذَنَّهُ. وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَفْعَلُهُ تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ»sunnah.comsunnah.com
English Translation: “Allah said: ‘Whoever shows hostility to a friend (walī) of Mine, I have declared war upon him. My servant does not draw near to Me with anything more beloved to Me than the duties I have enjoined upon him; and My servant continues to draw nearer to Me with extra (supererogatory) works until I love him. When I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks of Me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him. I do not hesitate to do anything as I hesitate to take the soul of My faithful servant: he dislikes death, and I dislike hurting him.’”ihsan.ca
Reference: Sahih al-Bukhari, Hadith 6502ihsan.ca (narrated by Abu Hurayrah).

Commentary: This renowned hadith Qudsi is often called “Hadith al-Wali” (the narration about Allah’s friend), and it describes the status of Allah’s awliyā’ (close friends/devotees of Allah) and how to attain Allah’s love. Allah’s opening warning — “Whoever shows enmity to a wali of Mine, I declare war on him” — signifies how beloved and protected the righteous friend of Allah isihsan.caihsan.ca. Classical scholars such as Ibn Hajar note that Allah “declaring war” means He will decisively defend His insulted saint, for harming a walī is akin to attacking Allah’s cause. It is a severe threat indicating that the walī is under Allah’s direct guardianship. This elevates the concept of honoring the saints and pious scholars – one should fear oppressing or insulting a person who may be beloved to Allah, lest one incur Allah’s wrath.

Who is a walī of Allah? The Qur’an (10:62-64) describes them as those with faith and taqwa (God-consciousness). Here, Allah Himself explains the path to that closeness: fulfilling the obligations first and foremost (“nothing more beloved to Me than what I have made obligatory”), and then persistently performing nawāfil (voluntary acts of worship) beyond the obligationsihsan.ca. This diligent worship leads to Allah’s love: “until I love him.” Imam An-Nawawi says this shows that one cannot claim Allah’s friendship except by following Shari’ah (obligations) and then doing extra good; there is no shortcut to wilayah (friendship) without adherence to Allah’s commands. When Allah loves someone, the hadith figuratively describes Allah as becoming the person’s “hearing” and “sight” etc., meaning Allah guides their senses and limbs to only what pleases Himihsan.ca. As Ibn Hajar and others explain, Allah’s love results in the person being granted divine facilitation (tawfīq) such that all of their actions, perceptions, and movements are in accord with Allah’s willihsan.ca. This does not mean the person literally merges with Allah (as some extremists misunderstood); rather, Allah protects the walī from sins and uses him for righteous purposes.

An important theological theme here is tawḥīd and sincerity in worship: The priority of obligations (farāʾiḍ) underscores that the first step in drawing near to Allah is obeying His primary commands (prayer, zakat, fasting, etc.)ihsan.ca. One’s optional devotions (like extra prayers, dhikr, charity) then further polish the soul and earn Allah’s special love. It refutes any notion that mere spiritual feelings without Shari’ah observance could make one a walī.

Allah’s statement “I have declared war against [the enemy of My walī]” also implies how Allah’s honor and oneness (tawḥīd) are tied to honoring His beloved servants. To oppose a walī is to oppose Allah’s choice, thus Allah will personally retaliate, so to speakihsan.ca. Conversely, whoever loves the awliyā’ for Allah’s sake is counted among them.

Finally, Allah’s “hesitation” to take the believer’s soul (though nothing causes Allah true hesitation) is to illustrate Allah’s mercy and gentleness toward the dying walīihsan.ca. The believer hates death only because he wishes to continue worship, and Allah “dislikes” upsetting him – showing how cherished the walī is. As Imam Ibn Taymiyyah writes, Allah only decrees the believer’s death at the proper time, and even then, He comforts the believer’s soul.

In sum, this hadith highlights divine love as a two-stage process: doing what is obligatory (which earns Allah’s acceptance) and then doing more out of love (which earns Allah’s love). When Allah loves a servant, He becomes their protector, guide, and ally. Harming such a person is akin to declaring war on Allah Himselfihsan.ca. This spurs Muslims to seek that status by sincere worship, and also to respect and honor the pious servants of Allah. It also demonstrates Allah’s maḥabba (love) for His servants in a manner befitting Him: that He will support them, answer their prayers, and guard them so closely that any foe becomes Allah’s foe.

6. “O Son of Adam, Were Your Sins to Reach the Clouds…” (Hadith Qudsi on Infinite Divine Forgiveness)

Arabic: «يَا ابْنَ آدَمَ: إِنَّكَ مَا دَعَوْتَنِي وَرَجَوْتَنِي؛ غَفَرْتُ لَكَ عَلَى مَا كَانَ مِنْكَ وَلَا أُبَالِي. يَا ابْنَ آدَمَ: لَوْ بَلَغَتْ ذُنُوبُكَ عَنَانَ السَّمَاءِ ثُمَّ اسْتَغْفَرْتَنِي؛ غَفَرْتُ لَكَ. يَا ابْنَ آدَمَ: إِنَّكَ لَوْ أَتَيْتَنِي بِقُرَابِ الْأَرْضِ خَطَايَا، ثُمَّ لَقِيتَنِي لَا تُشْرِكُ بِي شَيْئًا؛ لَأَتَيْتُكَ بِقُرَابِهَا مَغْفِرَةً»sunnah.comsunnah.com
English Translation: “O son of Adam, as long as you call upon Me and hope in Me, I shall forgive you for whatever you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and then you were to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and then meet Me without associating any partner with Me, I would bring you forgiveness nearly as great as it.”hadithanswers.comhadithanswers.com
Reference: Sunan At-Tirmidhi, Hadith 3540 – hasan (sound)hadithanswers.com. (Also recorded by Ahmad; Imam Tirmidhi remarked it is ḥasan gharīb).

Commentary: This hadith Qudsi is one of the most hope-inspiring narrations for believers, often referred to as “the hadith of the truly immense forgiveness”. It underscores two major themes: Divine Mercy and the importance of Tawḥīd (maintaining pure monotheism). Allah addresses the human as “O Son of Adam,” a gentle and universal call to every descendant of Adam, assuring them of Allah’s readiness to forgive, no matter how great the sins, so long as the person turns to Him sincerely.

Firstly, the emphasis on Allah’s limitless mercy is clear: even if one’s sins were so many as to reach the clouds or fill the earth, Allah can forgive them completely with a single sincere repentance (istighfār)hadithanswers.comhadithanswers.com. Classical scholars, like Imam Ibn Hajar and Imam Al-Ghazali, stress that no sin is greater than Allah’s mercy – the only condition is that one must ask for forgiveness. Allah says “I shall not mind”, meaning that no amount of sins is too much for Him to forgive – it does not burden or diminish Him to pardon the repentant sinnerlivingislam101.comlivingislam101.com. This hadith practically defines Allah as Al-Ghafūr, The All-Forgiving, encouraging believers to never despair. In fact, despairing of Allah’s mercy is deemed worse than the sin itself, because it wrongly assumes one’s sins are greater than Allah’s compassion (Qur’an 39:53).

Secondly, tawḥīd is highlighted as the essential condition in the final line: “If you meet Me not associating anything with Me, I would grant you forgiveness as great as the earth.” Despite the enormity of one’s sins, avoiding shirk (polytheism) is the key to unlocking complete forgivenesssunnah.comhadithanswers.com. This accords with the Qur’anic teaching that Allah may forgive any sin except shirk (Qur’an 4:48). Imam Al-Ghazali notes that a heart that holds pure faith in Allah – even if blemished by many sins – has the hope of total forgiveness, whereas associating partners with Allah (shirk) bars one from this promise. Thus, the hadith couples Allah’s unconditional mercy with the condition of faith and exclusive devotion.

Imam Ibn Rajab al-Hanbali commented that this hadith provides the most expansive hope found in the Sunnah for the believers. It demonstrates that as long as one maintains Imān (faith in One God) and turns back to Allah in repentance, the doors of mercy remain wide openlivingislam101.comlivingislam101.com. It is never “too late” to repent – even if sins piled up to the sky.

However, scholars also add a caution: while the hadith encourages hope, it should not be misused to become complacent in sin. The line “I shall forgive you and I do not mind” is immediately predicated on “as long as you call upon Me and have hope in Me”. Calling upon Allah and hoping in Him implies one is seeking Allah, not stubbornly persisting in sin without remorselivingislam101.comlivingislam101.com. In commentary, it’s noted that true hope (rajā’) in Allah is always accompanied by leaving disobedience. The hadith ends by reminding that the person came with pure tawḥīd (no shirk) – which encompasses sincere repentance and not willfully clinging to sin.

In summary, this hadith highlights that Allah’s mercy is truly infinite – it can wipe out an earth-full of misdeeds in an instant – but the theological pillars are that one must (1) never lose hope in Allah, no matter how grave one’s sins, and (2) never compromise tawḥīd, as associating others with Allah is the one poison that blocks this ocean of mercy. It perfectly balances fear and hope: instilling immense hope for any sinner who turns back, while subtly warning that the only ultimate failure is dying upon shirk or without seeking Allah’s forgiveness. As a result, it has been called “the most hopeful hadith”livingislam101.com, shining a light of hope for even the most burdened souls and emphasizing Allah’s identity as The Forgiving, The Merciful.

7. “I Am the Least in Need of Partners” (Purity of Intention Hadith)

Arabic: «قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: أَنَا أَغْنَى الشُّرَكَاءِ عَنْ الشِّرْكِ؛ مَنْ عَمِلَ عَمَلًا أَشْرَكَ مَعِي غَيْرِي، تَرَكْتُهُ وَشِرْكَهُ»sunnah.com
English Translation: “Allah, Blessed and Exalted, said: ‘I am utterly self-sufficient and not in need of any partner. Whoever performs an action while associating others with Me in it, I leave him to the one whom he partnered with Me (i.e. I reject his deed).’”sunnah.com
Reference: Sahih Muslim (Hadith 2985)abdurrahman.org; also in Ibn Majah.

Commentary: This hadith Qudsi conveys a pivotal lesson in ikhlāṣ (sincerity) and tawḥīd al-niyyah (oneness of intention). Allah emphatically declares that He has no need whatsoever for any “share” in worship – meaning He accepts only deeds done purely for His sake. If a person does a righteous act but mixes their intention with a worldly motive or to impress others (riyā’), Allah will “leave” that person to whatever they were seeking instead, and the deed will be void of divine rewardabdurrahman.org. In other words, Allah does not accept to be one of multiple intended beneficiaries of a deed – He must be the sole object of worship.

Imam An-Nawawi cites this hadith in his Riyāḍ al-Ṣāliḥīn under the chapter of sincerity, explaining that Allah’s being “most free of need of partners” means He will not accept any deed tainted by shirk, whether major (worshiping another deity) or minor (seeking ostentation)abdurrahman.org. Even if the deed itself is good (charity, prayer, etc.), combining the desire for Allah’s reward with the desire for human praise (for example) nullifies its spiritual worth. Allah says He “abandons the person and his shirk” – meaning He leaves the insincere person to whatever he was aiming for. If the aim was reputation, that is all he’ll get (and nothing with Allah). The scholars say this is one of the scariest warnings for the righteous, underscoring that intentions are the soul of deeds. It echoes the Prophet’s famous saying, “Actions are only [truly rewarded] by intentions”abdurrahman.org.

Theologically, this hadith reinforces pure tawḥīd in worship. It teaches that associating others with Allah (shirk) is not only in idols or prayers to other gods, but can also creep into the heart through mixed intentions. Allah demands purity of devotion – that we seek only His pleasure. Imam al-Ghazālī calls riya’ “hidden shirk,” and this hadith confirms that even a whiff of such shirk causes Allah to reject the act. For example, if someone gives charity for Allah and to be seen by people, the charitable act, though outwardly beneficial, carries no weight in the hereafterabdurrahman.org. Imam Ibn Daqiq al-ʿId writes that Allah’s phrase “I am the most self-sufficient of partners” means that Allah is absolutely not enhanced by our worship – it is we who need Him, so a deed done partly for other than Him will not ascend to Him in worthinessabdurrahman.org.

In practical terms, this hadith urges the believer to constantly purify their intention. Scholars often mention it alongside the first hadith in Bukhari (“innama al-a’malu bil-niyyat”) to emphasize that striving for sincerity is a lifelong struggle. If one finds their intention corrupted by the desire for praise or gain, they must correct it for the deed to be accepted. As Allah says in the Qur’an: “They were only commanded to worship Allah, making the religion purely for Him…”abdurrahman.orgabdurrahman.org.

Another nuance: Allah “leaving the person to his partner” also implies loss on Judgment Day – the insincere will have no reward with Allah, effectively “partnering” with Allah in rewarding them too. Ibn Hajar comments that on Qiyamah, Allah will say to such people: “Go take your reward from those you wanted to impress” – but of course, those people can give nothing then. Thus the deed and the doer are forsaken by Allah’s graceabdurrahman.org.

In summary, this hadith emphasizes absolute monotheism in intention. Even if one outwardly worships Allah, if internally one is “associating” an ulterior motive, Allah views the act as contaminated by shirk. He is Al-Ghani (The Self-Sufficient)abdurrahman.org – He does not need our deed, especially if we performed it half-heartedly for Him. So for our worship to be meaningful, it must be offered solely for His sake. The reward for purely-for-Allah deeds is tremendous, whereas the punishment or loss for ostentatious deeds is that they are rejected. This hadith thus serves as a piercing reminder to correct our sincerity and uphold the oneness of Allah in every act of worship.

8. “Allah Has Written Down the Good Deeds and the Bad Ones…” (Hadith of Allah’s Generosity in Recording Deeds)

Arabic: «إِنَّ اللَّهَ كَتَبَ الْحَسَنَاتِ وَالسَّيِّئَاتِ، ثُمَّ بَيَّنَ ذَلِكَ: فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا؛ كَتَبَهَا اللَّهُ لَهُ حَسَنَةً كَامِلَةً. فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا؛ كَتَبَهَا اللَّهُ لَهُ عَشْرَ حَسَنَاتٍ، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلَى أَضْعَافٍ كَثِيرَةٍ. وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا؛ كَتَبَهَا اللَّهُ لَهُ حَسَنَةً كَامِلَةً. فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا؛ كَتَبَهَا اللَّهُ سَيِّئَةً وَاحِدَةً».sunnah.com
English Translation: “Allah has written down the good deeds and the bad ones, and then explained it: Whoever intends (hamm) to do a good deed and does not do it, Allah writes it for him as a full good deed. If he intends it and then does it, Allah writes it for him as ten good deeds, up to seven hundred times, or many more. If he intends to do a bad deed and does not do it, Allah writes it for him as a full good deed (due to refraining for Allah’s sake). But if he intends it and then does it, Allah writes it down as one single bad deed.”hadithcollection.com
Reference: Agreed upon – Sahih al-Bukhari and Sahih Muslimhadithcollection.com (narrated by Ibn ʿAbbās as a hadith Qudsi; also listed as Hadith 37 in An-Nawawi’s Forty).

Commentary: This hadith Qudsi showcases Allah’s magnificent generosity and justice in how our deeds are recorded and rewarded. It is a foundational text on the doctrine of divine grace (faḍl) and accountability. Several key theological points emerge:

1. Good intentions are always rewarded – even if not carried through. Allah says that if a person intends a righteous act but is unable to complete it, Allah still records a full good deed for that intentionhadithcollection.com. This highlights Allah’s grace: He rewards the mere resolve to do good. For example, someone who sincerely plans to give charity or pray at night but is prevented (by circumstances, illness, etc.) still earns the reward as if it was donehadithcollection.com. Imam Nawawi points out that this encourages believers to constantly harbor good intentions, because they never go to waste.
2. Actually doing a good deed multiplies the reward manyfold. The hadith specifies a baseline of tenfold reward (as the Qur’an promises), up to 700-fold, or even morehadithcollection.com. Only Allah knows how high the reward can go – based on one’s sincerity, quality of khushūʿ (devotion), and the benefit of the deed. This immense multiplication again underscores Allah’s mercy: one good act can eclipse many sins by its heavy weight on the scale. As Ibn Hajar notes, the mention of “many times over” beyond 700 indicates the reward is potentially limitless for deeds done with excellence (iḥsān).
3. Intending a sin but not doing it – Allah counts that restraint as a good deedhadithcollection.com. Importantly, scholars clarify that this is when one refrains for the sake of Allah. If one merely couldn’t commit the sin due to lack of opportunity (while still desiring it), other hadiths indicate it would not count against them nor count as a good deed, since the person still wanted to sin. But if one resists their evil inclination out of fear of Allah, then not only is the sin not written, it’s converted into a rewardhadithcollection.com. This exhibits Allah’s appreciation for moral struggle and fear of Him – overcoming temptation becomes an act of obedience in itself.
4. Committing a sin is recorded as only a single sinhadithcollection.com. Here is Allah’s justice and leniency: a bad deed is not multiplied against a person. It counts one-for-one (or even less if one repents and seeks forgiveness). In contrast to good deeds (multiplied at least ten times), an evil act at worst will equate to its exact weight. This is explicitly mentioned in the Qur’an as well (6:160). Imam Ibn Daqiq al-ʿId highlights that Allah’s mercy is shown by multiplying good but not multiplying evil – an enormous kindness and asymmetry built into the moral order.

This system motivates believers to perform good and have righteous aims, since the “odds” are so generously in our favor by Allah’s decree. It also shows that accountability (ḥisāb) is tempered with immense mercy. No one will be treated unfairly: one sin = one sin, while one good = ten or more goodshadithcollection.com. In fact, as Imam Ibn Kathīr writes, if Allah were strictly “just” without mercy, He could have made good deeds = 1 and bad deeds = 1, but He subhanahu wa ta’ala chose to be exceedingly gracious.

From a theological perspective, this hadith also touches on Allah’s knowledge and decree, as it says “Allah has written down” these rules – implying they are fixed with Allah. Some scholars say this refers to the recording in al-Lawḥ al-Maḥfūẓ (the Preserved Tablet) of the principle of reward and punishment based on intention and actionhadithcollection.com. It reassures that Allah’s system is not arbitrary but pre-determined by His wisdom to favor mercy.

Imam Al-Nawawi and Ibn Rajab both comment that this hadith should fill the believer with love for Allah and eagerness to do good, for even our unrealized good intentions are catalogued as profitlivingislam101.comhadithcollection.com. At the same time, it teaches the value of self-restraint – when faced with a temptation, remembering that leaving it earns a reward can strengthen one’s resolve to avoid sin.

In summary, this hadith demonstrates Allah’s attribute of boundless generosity (al-Karīm). It also perfectly balances accountability: every deed is recorded, but through His grace, the scales are heavily tipped toward reward. As the hadith concludes, if on Judgment Day one “finds good” in their record, they should praise Allah – it was His mercy that multiplied their little acts into so much. And if one finds sins outweighing, they have only themselves to blamesunnah.com. Indeed, no one will be wronged an atom’s weight. Thus, this hadith reinforces both hope (in Allah’s reward) and personal responsibility (for one’s choices), encapsulating a cornerstone of Islamic creed regarding divine justice infused with mercy.

9. “I Was Ill and You Did Not Visit Me” (Hadith Qudsi of Social Duty and Allah’s Compassion)

Arabic: «يَقُولُ اللَّهُ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ: يَا ابْنَ آدَمَ، مَرِضْتُ فَلَمْ تَعُدْنِي. قَالَ: يَا رَبِّ، كَيْفَ أَعُودُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ: أَمَا عَلِمْتَ أَنَّ عَبْدِي فُلَانًا مَرِضَ فَلَمْ تَعُدْهُ؟ أَمَا عَلِمْتَ أَنَّكَ لَوْ عُدْتَهُ؛ لَوَجَدْتَنِي عِنْدَهُ؟ يَا ابْنَ آدَمَ، اسْتَطْعَمْتُكَ فَلَمْ تُطْعِمْنِي. قَالَ: يَا رَبِّ، وَكَيْفَ أُطْعِمُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ: أَمَا عَلِمْتَ أَنَّهُ اسْتَطْعَمَكَ عَبْدِي فُلَانٌ فَلَمْ تُطْعِمْهُ؟ أَمَا عَلِمْتَ أَنَّكَ لَوْ أَطْعَمْتَهُ؛ لَوَجَدْتَ ذَلِكَ عِنْدِي؟ يَا ابْنَ آدَمَ، اسْتَسْقَيْتُكَ فَلَمْ تَسْقِنِي. قَالَ: يَا رَبِّ، كَيْفَ أَسْقِيكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ: اسْتَسْقَاكَ عَبْدِي فُلَانٌ فَلَمْ تَسْقِهِ، أَمَا إِنَّكَ لَوْ سَقَيْتَهُ؛ لَوَجَدْتَ ذَلِكَ عِنْدِي»sunnah.comsunnah.com
English Translation: “Allah will say on the Day of Resurrection: ‘O son of Adam, I fell ill and you did not visit Me.’ He will say, ‘O Lord, how could I visit You when You are the Lord of the worlds?’ Allah will say, ‘Did you not know that My servant So-and-so was ill and you did not visit him? Did you not know that had you visited him, you would have found Me with him? O son of Adam, I asked you for food and you did not feed Me.’ He will say, ‘O Lord, how could I feed You when You are the Lord of the worlds?’ Allah will say, ‘Did you not know that My servant So-and-so asked you for food and you did not feed him? Did you not know that had you fed him, you would surely have found (the reward) with Me? O son of Adam, I asked you for drink and you did not give Me to drink.’ He will say, ‘O Lord, how could I give You drink when You are the Lord of the worlds?’ Allah will say, ‘My servant So-and-so asked you for a drink and you gave him not. Had you given him something to drink, you would have surely found that with Me.’”sunnah.comsunnah.com
Reference: Sahih Muslimsunnah.com (also in Bukhari’s Adab al-Mufrad).

Commentary: This poignant hadith Qudsi is a powerful call to fulfill the rights of fellow human beings (ḥuqūq al-ʿibād) and highlights Allah’s care for the vulnerable. On the Day of Judgment, Allah addresses offenses that are not direct violations of His worship, but failures in humanitarian duties – visiting the sick, feeding the hungry, and giving drink to the thirsty. By phrasing these failures as if they were done to Allah Himself, Allah dramatically teaches the value of compassion: “I was ill… I was hungry… I was thirsty, and you neglected Me.” Of course, Allah Himself cannot be ill or in need, but He says “you would have found Me with him”sunnah.com to stress that He is with the weak and needy, supporting them, and one who serves them is in fact serving Allah’s cause.

Classical scholars like Imam Al-Nawawi explain that “you would have found Me with him” means you would have found My reward and grace in that situationsunnah.com. Allah’s “presence” with the sick or poor is a presence of mercy, so aiding them earns Allah’s special mercy. The hadith echoes the Quranic teaching that “whoever gives food to the needy, it is as if he gave it to Allah” in reward (based on interpretations of Qur’an 76:8-9). It also reminds that neglecting social obligations is a serious matter in Allah’s sight. Islam is not just rituals; it’s caring for Allah’s servants.

This hadith highlights the concept of “الحقوق المتقابلة” (reciprocal rights) – the believers are like one body, and Allah holds us accountable for each other’s welfare. Theologically, it emphasizes Allah’s attribute of Raḥmah (mercy) manifesting in social contexts. Allah is the Most Merciful, and He loves those who show mercy to His creation. The Prophet ﷺ said, “The Most Merciful (Allah) shows mercy to those who are merciful. Be merciful to those on earth, and the One above the heavens will be merciful to you”sunnah.comsunnah.com. Failing to show mercy means one loses out on Allah’s mercy.

Imam Ibn Hajar notes that Allah’s dialogue in this hadith uses a kind of divine reproach that leaves the person admitting their guilt (“How could I have done that, O Lord?”). It teaches that on Judgment Day, one of the gravest regrets will be neglecting good deeds towards others that were so attainable. Visiting a sick person or feeding a poor person is not hard – and Allah’s response, “Had you done so, you would have found its reward with Me,” shows how great the reward issunnah.com. Some commentators also derive that “found Me with him” hints at Allah’s special presence in the hearts of the broken – meaning, serving them brings one spiritually closer to Allah’s pleasure than many supererogatory acts.

Another theme here is accountability for social sins: the man being addressed hadn’t directly disobeyed a ritual command, but rather omitted kindness. Yet Allah “charges” him for it in the dialogue. This aligns with the Islamic teaching that one must not only avoid harm, but also proactively do good (يترك المنكر ويفعل المعروف). The hadith implies a subtle warning: ignoring the needs around you is an offense that Allah will question.

We see also Allah’s justice: the person is informed of exactly why their action was so egregious – “did you not know if you had helped him, you would have found that with Me?”sunnah.com. It’s as if Allah is saying: The opportunity for immense reward was right there, but you chose to ignore it. This regret is part of the person’s punishment.

In sum, this hadith Qudsi motivates believers to serve humanity, linking it directly to worship of Allah. Feeding the hungry, quenching thirst, and visiting the sick are not just moral virtues but acts that Allah takes personally. Treating the needy kindly is effectively treating Allah’s religion with honor; mistreating or neglecting them is as if one is slighting Allah Himself (we seek refuge in Allah from that). As Imam al-Ghazali writes, the truly pious see Allah’s face in the face of the poor – meaning they recognize that pleasing Allah lies in comforting His servants. The promise “you will find Me (My reward) with him” is one of the most beautiful incentives to engage in charity and social care, whereas the threat implied by “I was sick and you did not visit Me” is one of the sternest warnings against hard-heartednesssunnah.comsunnah.com. Thus, this hadith elevates social duties to a divine scale and reminds us that mercy to people is a reflection of Allah’s mercy – failing in it can jeopardize one’s standing with Allah on the Final Day.

10. “Pride is My Cloak and Greatness My Robe”

Arabic: «قَالَ اللَّهُ عَزَّ وَجَلَّ: الْكِبْرِيَاءُ رِدَائِي، وَالْعَظَمَةُ إِزَارِي؛ فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا، أَلْقَيْتُهُ فِي جَهَنَّمَ»islamonline.net
English Translation: “Allah Almighty said: ‘Grandeur (Pride) is My cloak and Majesty (Greatness) is My robe. Whoever competes with Me regarding either of them, I will cast him into Hellfire.’”sunnah.com
Reference: Sahih Muslim (also in Abu Dawud and Ahmad)islamonline.net.

Commentary: In this hadith Qudsi, Allah asserts two attributes – al-Kibriyā’ (Great Pride or Grandeur) and al-ʿAẓamah (Greatness/Majesty) – as exclusively His, with the metaphor of a cloak and lower garment. The imagery signifies that absolute pride and majesty belong to Allah as garments belong to a personfacebook.com. The message, as explained by scholars like Al-Khaṭṭābī and Ibn Hajar, is that no creation may claim these qualities, for they are inherent to the Lord of the Worldsbinbaz.org.sabinbaz.org.sa. Any human who exhibits arrogance (takabbur), thereby “competing” with Allah’s exclusive right to ultimate pride, is warned with Hell.

This hadith strongly establishes the sinfulness of kibr (arrogance). The Prophet ﷺ said elsewhere, “No one with an atom’s weight of kibr in his heart will enter Paradise.” Arrogance in a human being is essentially a form of usurping Allah’s grandeur. Only Allah has the right to be “proud” – meaning He is exalted above all and answers to no one. When a finite, dependent creature behaves arrogantly, it’s as if they are trying to drape themselves in Allah’s cloak of supremacy – a grave offense. As Imam Ibn Rajab writes, this hadith teaches humility by reminding us that all greatness and pride in truth belong to Allah; any greatness we have is bestowed by Him and thus should not make us proud.

Imam Ibn Baz commented: “It is not permissible for a believer to vie with his Lord in pride and greatness.”binbaz.org.sa He explains that Allah’s statement is a severe threat – whoever tries to elevate themselves in arrogance will face divine punishment. We see this with Iblis (Satan), whose arrogance led to curse, and with Pharaoh, etc. Thus, theologically, this hadith emphasizes Allah’s transcendence (tanzīh) and the humility of servitude (‘ubūdiyyah). It reminds humans of their place – as servants, not rivals to Allah in any attribute.

The use of “cloak” and “robe” (outer garment and waist-wrap) is metaphorical; Ahl al-Sunnah wa al-Jamā’ah affirm that these are not literal garments of Allah, but symbols. Imam al-Nawawi clarifies that it means “pride and greatness are qualities that Allah has exclusive privilege over, and no one else may have a share in them.”islamonline.net Allah is Al-Mutakabbir (The Supremely Great) in a positive sense, while any human being acting mutakabbir (haughty) is blameworthy. Al-Qurṭubī and others note that if a human displays these traits, Allah will “break” them – hence “I cast him into Hell”.

This hadith thus enforces the virtue of tawāḍuʿ (humility). Knowing that all greatness is Allah’s, a believer adorns themselves instead with humbleness. The Prophet ﷺ, the best of creation, was the most humble, saying “I am but a servant; I eat like a servant eats and sit as a servant sits.” If anyone had a right to boast (and he did not), it would be the Messenger of Allah ﷺ – so what of us lowly humans? Al-Ghazali and Ibn Hajar mention that arrogance is often at root a form of shirk in the self: the arrogant one magnifies himself in a way that defies the recognition of Allah’s supreme greatness. This hadith Qudsi puts it succinctly: pride is for Allah alone, so a haughty person is effectively contending with Allah’s majesty – a losing battle resulting in humiliation in Hellbinbaz.org.sa.

Importantly, what constitutes “competing” with Allah in pride? It includes despising others, refusing truth out of self-importance (as defined in hadith: “Kibr is rejecting truth and belittling people.”). For instance, one who refuses to submit to Allah’s command due to their ego, or who oppresses others thinking themselves superior, has put on a false cloak of pride. Firaun (Pharaoh) exemplified this by claiming lordship; ordinary people may do it by acting as if they answer to no higher moral authority. The end of such arrogance is disastrous: “I throw him into Hellfire.” Some narrations say “…I will destroy him and I do not mind.” – showing that Allah has no regard for a boaster; they are abased.

In conclusion, this hadith Qudsi powerfully teaches Allah’s exclusive supremacy and the required humility of His servants. All praise, glory, and greatness belong to Allah. Any attempt by humans to encroach on these qualities through pride or tyranny is a direct challenge to Allah’s kingship and is met with His wrathbinbaz.org.sa. As believers, we thus attribute all greatness to Allah, and any honor or strength we have is from Him – we wear it lightly, knowing the true cloak and robe of magnificence belong to the Almighty alone. This cultivates humility, modesty, and submission, and warns us that the proud hearts will be shattered on Judgment Day, while the humble will be raised and enveloped in Allah’s mercy.

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Sources: Sahih al-Bukhari; Sahih Muslim; Jami’ at-Tirmidhi; Sunan Abi Dawud; Sunan Ibn Majah; Riyadh al-Salihin by Imam Nawawiseekersguidance.orgsunnah.com; Fath al-Bari by Ibn Hajar; Sharh Sahih Muslim by Imam Nawawiseekersguidance.org; Jami’ al-‘Ulum wal-Hikam by Ibn Rajab; Al-Ghazali’s Ihya Ulum al-Dinlivingislam101.com; Islamqa.info fatwa no. 50388islamqa.infoislamqa.info; Hadithanswers.comhadithanswers.comhadithanswers.com; FaithinAllah.org (Abu Amina Elias)ihsan.caihsan.ca; and other classical commentaries.