عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ رَضِيَ اللهُ عَنْهُ عَنْ النَّبِيِّ صلى الله عليه و سلم فِيمَا يَرْوِيهِ عَنْ رَبِّهِ تَبَارَكَ وَتَعَالَى، أَنَّهُ قَالَ: "يَا عِبَادِي: إنِّي حَرَّمْت الظُّلْمَ عَلَى نَفْسِي، وَجَعَلْته بَيْنَكُمْ مُحَرَّمًا؛ فَلَا تَظَالَمُوا. يَا عِبَادِي! كُلُّكُمْ ضَالٌّ إلَّا مَنْ هَدَيْته، فَاسْتَهْدُونِي أَهْدِكُمْ. يَا عِبَادِي! كُلُّكُمْ جَائِعٌ إلَّا مَنْ أَطْعَمْته، فَاسْتَطْعِمُونِي أُطْعِمْكُمْ. يَا عِبَادِي! كُلُّكُمْ عَارٍ إلَّا مَنْ كَسَوْته، فَاسْتَكْسُونِي أَكْسُكُمْ. يَا عِبَادِي! إنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعًا؛ فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ. يَا عِبَادِي! إنَّكُمْ لَنْ تَبْلُغُوا ضُرِّي 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 وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا. يَا عِبَادِي! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيدٍ وَاحِدٍ، فَسَأَلُونِي، فَأَعْطَيْت كُلَّ وَاحِدٍ مَسْأَلَته، مَا نَقَصَ ذَلِكَ مِمَّا عِنْدِي إلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إذَا أُدْخِلَ الْبَحْرَ. يَا عِبَادِي! إنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوَفِّيكُمْ إيَّاهَا؛ فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدْ اللَّهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَن إلَّا نَفْسَهُ". [رَوَاهُ مُسْلِمٌ].
On the authority of Abu Dharr al-Ghifaree (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him) from his Lord, that He SWT said:
O My servants! I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except those whom I have guided, so seek guidance from Me and I shall guide you. O My servants, all of you are hungry except those whom I have fed, so seek food from Me and I shall feed you. O My servants, all of you are naked except those whom I have clothed, so seek clothing from Me and I shall clothe you. O My servants, you commit sins by day and by night, and I forgive all sins, so seek forgiveness from Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the most pious heart of any individual amongst you, then this would not increase My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the most wicked heart of any individual amongst you, then this would not decrease My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all to stand together in one place and ask of Me, and I were to give everyone what he requested, then that would not decrease what I Possess, except what is decreased of the ocean when a needle is dipped into it. O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allah, and he who finds other than that, let him blame no one but himself.
[Narrated by Muslim]
This hadith, also known as Hadith Qudsi, conveys a profound message in which Allah SWT directly addresses His servants, expressing both His boundless mercy and His absolute independence from creation. This narration serves as a reminder of humanity’s complete dependence on Allah SWT in every aspect of life, whether in seeking guidance, sustenance, or forgiveness. It underscores that all goodness experienced by human beings is solely a manifestation of Allah SWT’s grace.
Each line of this Hadith imparts essential lessons in humility, gratitude, and accountability, urging individuals to acknowledge their reliance on Allah SWT for all things. Furthermore, it reaffirms the ultimate reality of existence: that every soul originates from Allah SWT and will inevitably return to Him, bringing forth only their deeds as testimony of their time in this world.
Unlike the Quran, which is the verbatim word of Allah SWT in both wording and meaning, a Hadith Qudsi consists of divine revelation conveyed by the Prophet Muhammad SAW, yet is generally understood to be expressed in the Prophet’s own words. However, scholarly opinions differ on this matter, with some asserting that the wording of a Hadith Qudsi may also originate directly from Allah SWT.
Another distinction lies in their function within acts of worship. While the Quran is recited as an act of devotion and forms an essential part of Salah, Hadith Qudsi does not hold the same status in terms of ritual worship. Nevertheless, the moral and spiritual insights found in these narrations remain of immense significance for Muslims.
This particular Hadith, with its unique address, "O My servants", encourages deep reflection on one’s relationship with Allah SWT. It calls believers to approach Him with humility, acknowledging their limitations while recognizing the vastness of His mercy and generosity. Through this message, individuals are reminded of the essence of servitude to Allah SWT and the eternal reliance on His divine grace.
Narrator of the Hadith #24: Abu Dharr RA
عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ رَضِيَ اللهُ عَنْهُ
On the authority of Abu Dharr al-Ghifaree (may Allah be pleased with him)
This hadith is narrated by Abu Dharr al-Ghifari (رضي الله عنه), one of the most notable companions of Prophet Muhammad SAW. He was previously encountered as the narrator of Hadith 18, and his life and character offer valuable insights into the message of this hadith.
Abu Dharr’s full name is commonly recorded as Jundub ibn Junadah. He came from the Ghifar tribe, known for its resilience and independence. He was among the earliest people to embrace Islam and played a significant role in spreading its message.
Hearing about Prophet Muhammad SAW in Makkah, Abu Dharr traveled alone to meet him. He immediately accepted Islam and openly proclaimed his faith, despite facing severe opposition from the Quraysh. His unwavering dedication and courage made him stand out among the companions.
Abu Dharr was known for his extreme simplicity and detachment from worldly possessions. He lived humbly and opposed extravagance, even when the Muslim community grew prosperous. His commitment to social justice led him to speak against wealth hoarding and inequality, making him a defender of the poor and marginalized.
Prophet Muhammad SAW held Abu Dharr in high regard, praising his honesty and sincerity. His close companionship with the Prophet SAW allowed him to gain deep knowledge of Islam, and he became a respected figure among the Sahabah.
After the Prophet’s passing, Abu Dharr continued advocating for justice, sometimes clashing with rulers over governance and wealth distribution. Eventually, he withdrew from society and lived in seclusion in al-Rabadha, where he passed away in 32 AH. His steadfastness in upholding truth and justice remains an enduring inspiration.
In this hadith, Abu Dharr conveys Allah SWT’s words through the Prophet SAW, beginning with the powerful address, “O My servants.” Like many of his narrations, this hadith emphasizes humility, reliance on Allah SWT, and the principles of justice and mercy—qualities that Abu Dharr exemplified throughout his life.
The Rights of The Creation Upon Allah SWT and Allah’s Guidance
يَا عِبَادِي: إنِّي حَرَّمْت الظُّلْمَ عَلَى نَفْسِي، وَجَعَلْته بَيْنَكُمْ مُحَرَّمًا؛ فَلَا تَظَالَمُوا. يَا عِبَادِي! كُلُّكُمْ ضَالٌّ إلَّا مَنْ هَدَيْته، فَاسْتَهْدُونِي أَهْدِكُمْ.
O My servants! I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except those whom I have guided, so seek guidance from Me and I shall guide you.
The narration begins with a deeply compassionate call from Allah: "O My servants." This form of address, found in various places in the Qur’an, such as in Surah Az-Zumar, reflects Allah’s mercy and nearness to His creation. It resembles the affectionate way a caring father or elder would call upon a loved one to impart wisdom. Such an opening prepares the listener to receive divine guidance with attentiveness and warmth, emphasizing that Allah’s commands are not mere restrictions but acts of care from the Most Merciful.
In the first instruction of this hadith, Allah declares:
"Indeed, I have made oppression (dhulm) forbidden (haram) upon Myself, and I have made it forbidden among you."
This statement is remarkable. The term haram is typically used for prohibitions placed upon human beings, yet here, Allah states that He has voluntarily restricted Himself from any act of oppression. Though Allah is not bound by obligations like His creation, He has chosen to uphold absolute justice. This declaration highlights both Allah’s mercy and the example He sets for humanity, just as He refrains from injustice, so too must His servants.
Allah, in His infinite wisdom, defines halal and haram and establishes the rights (haq) of all beings. Interestingly, He has also set a right upon Himself in favor of His servants.
This is reflected in a well-known hadith of Mu‘adh ibn Jabal (رضي الله عنه), in which the Prophet Muhammad ﷺ asked:
“O Mu‘adh, do you know what Allah’s right upon His servants is?”
Mu‘adh replied, “Allah and His Messenger know best.”
The Prophet ﷺ then said, “That they worship Him alone and do not associate partners with Him.”
The Prophet ﷺ further explained that Allah has also set a right for His servants: that He will not punish those who fulfill this duty. This demonstrates Allah’s immense mercy, for despite being the Sovereign, He has promised justice and fairness to His creation.
The Qur’an repeatedly affirms that Allah does not wrong His creation. Among the many verses that emphasize this are:
“And your Lord is not ever unjust to His servants.” (Surah Fussilat 41:46)
“Allah wants no injustice for His servants.” (Surah Ghafir 40:31)
“Indeed, Allah does not wrong the people at all, but it is the people who wrong themselves.” (Surah Yunus 10:44)
These verses reinforce the fundamental truth that Allah’s commands are rooted in justice and mercy. Any misfortune that befalls humanity is often a consequence of their own actions, not divine oppression.
In Islamic theology, dhulm refers to placing something in a position where it does not belong. Linguistically, the term is used in classical Arabic to describe improper mixing, such as combining substances in an unsuitable manner. This reflects the broader concept of injustice; misplacing actions, rights, or responsibilities results in harm and disrupts moral balance.
Justice (adl) is the opposite of dhulm and is a fundamental principle in Islam. The entire order of existence; from the movement of celestial bodies to the harmony in nature; is built upon divine justice. Any action that distorts this balance is considered dhulm and is condemned in Islam.
Islamic scholars classify dhulm into three main categories:
1. Oppression Against Oneself (Dhulm an-Nafs): This includes acts that harm oneself spiritually, such as committing shirk, which distances a person from Allah, engaging in sins, which corrupt the soul and invite divine consequences, and neglecting religious obligations, which weakens faith and moral discipline.
2. Oppression by Neglecting Duties: This form of injustice occurs when one fails to fulfill responsibilities, including failing to perform worship properly, neglecting one’s duty toward parents, family, or society, misusing authority or failing to provide justice when in a position of power.
3. Oppression Against Others (Dhulm al-Ibad): Interpersonal oppression is explicitly forbidden in Islam, and it includes deceiving, slandering, or backbiting others, engaging in theft, fraud, or financial exploitation, and inflicting physical or emotional harm on others.
The Qur’an describes human beings as inherently prone to ignorance and injustice:
“We offered the Trust to the heavens, the earth, and the mountains, but they declined to bear it and feared it; but man undertook it. Indeed, he was unjust and ignorant.” (Surah Al-Ahzab 33:72)
However, despite this weakness, Allah’s mercy and guidance provide humanity with a means to attain justice. Left to their own desires, people may easily fall into wrongdoing, but with divine assistance, they can overcome injustice and adhere to righteousness.
Islam emphasizes the constant need for guidance to remain on the path of justice. The Prophet ﷺ taught several supplications to seek Allah’s help, such as:
“O Allah, I ask You for forgiveness and well-being in this life and the next.”
Islamic scholars explain that divine guidance (hidayah) has two levels:
1. Guidance to the Path: Allah directs individuals towards faith and truth.
2. Guidance to Act Upon Knowledge: The strength and willpower to remain steadfast in righteousness.
Both forms of guidance are necessary to ensure that one not only recognizes justice but also implements it in daily life.
Justice in Islam is not just a legal or moral principle. It is an act of worship. By committing to fairness in all aspects of life, whether in our relationship with Allah, ourselves, or others, we align with divine justice.
Allah’s prohibition of oppression upon Himself sets a precedent for His servants to follow. Just as He governs with mercy and justice, believers must strive to eliminate injustice from their lives. This requires:
- Conscious self-reflection to avoid harming oneself through sins.
- Upholding responsibilities toward family, community, and society.
- Ensuring fairness in dealings with others, without oppression or transgression.
Ultimately, the journey of avoiding oppression and embodying justice is a lifelong spiritual endeavor. Through constant supplication and reliance upon Allah, believers can remain steadfast in righteousness and contribute to the harmony that Allah has ordained in creation.
The concept of Amanah in Surah Al-Ahzab 33:72 is deeply connected to the discussion of dhulm. The verse states that mankind accepted a responsibility that even the heavens, the earth, and the mountains refused to bear. This trust includes:
- Free will and moral responsibility : The ability to choose between right and wrong.
- Religious obligations (taklif shar'i) : The duty to worship Allah, follow His commands, and uphold justice.
- Being a steward (khalifah) on Earth : Humanity was given the responsibility to govern the Earth in accordance with divine laws.
The verse describes mankind as ظَلُومًا جَهُولًا (unjust and ignorant), implying that without divine guidance, humans are prone to failing in their responsibility, either by acting unjustly or through ignorance of what is right.
Dhulm can be seen as a failure to uphold the Amanah given by Allah. When a person commits injustice—whether against themselves, others, or in their worship of Allah—they are betraying the trust placed upon them.
Since humans are inherently weak and prone to dhulm, they are in constant need of divine guidance. This is why the Quran repeatedly emphasizes the importance of seeking hidayah (guidance) and remaining steadfast on the straight path.
Failure to uphold the Amanah results in:
- Spiritual consequences : A person distances themselves from Allah’s mercy and guidance.
- Social consequences : Oppression leads to corruption, injustice, and breakdown of trust within a community.
- Eternal consequences : On the Day of Judgment, people will be held accountable for their failures in upholding justice and fulfilling their trust.
Despite human shortcomings, Allah’s mercy prevails. The Prophet Muhammad (SAW) taught that sincere repentance can erase past injustices:
Hadith Qudsi: "O My servants, indeed, I have forbidden oppression for Myself and have made it forbidden among you, so do not oppress one another." (Muslim)
Surah Az-Zumar (39:53): "Say, O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins."
By recognizing the weight of the Amanah we carry, we can strive toward justice in our worship, within ourselves, and in our dealings with others, thus fulfilling our ultimate purpose as servants of Allah.
Sustenance
يَا عِبَادِي! كُلُّكُمْ جَائِعٌ إلَّا مَنْ أَطْعَمْته، فَاسْتَطْعِمُونِي أُطْعِمْكُمْ. يَا عِبَادِي! كُلُّكُمْ جَائِعٌ إلَّا مَنْ أَطْعَمْته، فَاسْتَطْعِمُونِي أُطْعِمْكُمْ. يَا عِبَادِي! كُلُّكُمْ عَارٍ إلَّا مَنْ كَسَوْته، فَاسْتَكْسُونِي أَكْسُكُمْ.
O My servants, all of you are hungry except those whom I have fed, so seek food from Me and I shall feed you. O My servants, all of you are naked except those whom I have clothed, so seek clothing from Me and I shall clothe you.
Rizq, or sustenance, is not limited to material provisions alone but also includes nourishment for the soul. While Allah provides for our physical needs, He also nourishes our spiritual needs, offering us the sustenance of gratitude. Recognizing and thanking Allah through expressions like Alhamdulillah for His blessings is a form of rizq that enhances our spiritual state and draws us closer to our Creator.
The Prophet Muhammad SAW said:
“Allah does not bestow a blessing upon any servant, and then the servant praises Allah, except that what he gives (meaning the praise) is better than the blessing received.”
This hadith underscores that praising Allah is more valuable for our souls than the material blessing itself. For example, food nourishes the body, but saying Alhamdulillah nourishes both the body and soul, elevating our connection with Allah. This form of rizq transcends material provision, enhancing our spiritual growth and strengthening our bond with Allah.
Allah’s role as Ar-Razzaq, the Sustainer, is a reminder that all of creation is dependent upon Him for sustenance. Allah provides in a constant, comprehensive manner, ensuring that every creature receives exactly what it needs according to His wisdom.
This is affirmed in the Quran:
“Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.”
(Surah Adh-Dhariyat, 51:58)
The title Ar-Razzaq denotes not just the act of providing but an ongoing, unparalleled provision that Allah administers. Even when others act as intermediaries in providing sustenance, it is ultimately Allah who is the true source of all provision. Every sustenance we receive is decreed by Him, whether we receive it directly or through others.
Allah’s wisdom in distributing sustenance is further emphasized by His names Al-Qabidh and Al-Basit. These attributes reveal how He grants or withholds provisions based on His divine wisdom. Allah’s decision to withhold sustenance may not be a deprivation but rather a form of care and protection, preventing potential harm. Conversely, His act of granting sustenance is generous and measured, ensuring that we receive what is best for us in alignment with His mercy and justice.
As Allah states in the Quran:
“Whatever mercy Allah grants to people, none can withhold it; and whatever He withholds, none can release thereafter. And He is the Exalted in Might, the Wise.”
(Surah Fatir, 35:2)
When Allah provides sustenance, He does so according to His perfect wisdom, ensuring that it serves His greater plan for our lives.
The narration continues with Allah’s words, “All of you are naked except for those whom I have clothed.” This statement emphasizes Allah’s role not only in providing for our internal needs (such as food) but also for our external needs, such as clothing, which protects our dignity and covers our vulnerabilities. Just as Allah provides for our internal nourishment, He also provides external coverings for us, both physically and spiritually.
Clothing is a form of protection, safeguarding our dignity and appearances. However, it is ultimately Allah who grants us the means to dress and protect ourselves. In this context, Allah invites us to seek clothing from Him, saying, “Seek clothing from Me, and I will clothe you.” This illustrates the comprehensive nature of Allah’s provision.
In addition to sustenance and clothing, Allah also extends His mercy by forgiving our sins. Despite our constant transgressions, Allah assures us of His forgiveness, saying, “You sin by night and by day, yet I am the One who forgives all sins.” His forgiveness is boundless, and He invites us to seek His mercy, knowing that He alone has the power to forgive.
As the Quran mentions:
“Our Lord, do not impose blame upon us if we forget or make a mistake.”
(Surah Al-Baqarah, 2:286)
This mercy demonstrates Allah’s unique role as Al-Ghaffar (The Forgiver), extending His pardon to those who turn to Him in repentance. Just as no one else can provide for our sustenance or clothe us in the truest sense, no one else can forgive our sins except Allah. His forgiveness is a reminder of His boundless mercy.
The hadith encourages us to have tawakkul (trust) in Allah’s perfect wisdom regarding our sustenance. Whether Allah grants or withholds, it is always aligned with His mercy and wisdom. We must recognize that we are entirely dependent on Allah for our physical needs, our spiritual well-being, and our forgiveness. All that we need comes from Him alone, and it is through Him that our lives are sustained.
We reflect on our complete dependence on Allah, who sustains us both physically and spiritually. He provides for us in ways we may not always understand, but we must trust that His decisions are ultimately for our benefit. Allah’s mercy, wisdom, and boundless provision remind us that we are always in need of His grace and that our relationship with Him is one of complete reliance and gratitude.
Allah’s Majesty
يَا عِبَادِي! إنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعًا؛ فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ. يَا عِبَادِي! إنَّكُمْ لَنْ تَبْلُغُوا ضُرِّي 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 وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا. يَا عِبَادِي! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيدٍ وَاحِدٍ، فَسَأَلُونِي، فَأَعْطَيْت كُلَّ وَاحِدٍ مَسْأَلَته، مَا نَقَصَ ذَلِكَ مِمَّا عِنْدِي إلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إذَا أُدْخِلَ الْبَحْرَ
O My servants, you commit sins by day and by night, and I forgive all sins, so seek forgiveness from Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the most pious heart of any individual amongst you, then this would not increase My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the most wicked heart of any individual amongst you, then this would not decrease My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all to stand together in one place and ask of Me, and I were to give everyone what he requested, then that would not decrease what I Possess, except what is decreased of the ocean when a needle is dipped into it.
The next part of the narration takes us deeper into the understanding of Allah's infinite mercy and His capacity to forgive. Allah’s statement that if you seek forgiveness, you should regard yourself as forgiven, carries profound significance. It's not merely a promise that leaves us uncertain about whether we've truly been forgiven; rather, it is an invitation to trust in Allah’s mercy with complete certainty. When you ask for forgiveness, believe that Allah has already forgiven you, without any lingering doubt.
Allah is the only one capable of forgiving all sins, comprehensively and absolutely. No one else possesses this power; only Allah has the authority to erase our sins entirely. This is why He commands us to seek His forgiveness. But Allah’s mercy does not stop at a mere encouragement. He assures us that upon seeking His forgiveness, our sins are forgiven.
Scholars explain that if we turn to Him sincerely, we can be confident that our sins are erased. If we were to pass away in that moment, we would not be held accountable for those sins that Allah has forgiven. How magnificent is Allah's mercy!
However, it’s crucial to note, as scholars clarify, that this promise of forgiveness is unconditional for all sins, except for shirk—associating partners with Allah. Shirk requires a different kind of repentance, one that involves the acceptance of Islam and sincere repentance, as mentioned in the Qur'an:
إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ
"Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills."
(Surah An-Nisa, 4:48)
This verse emphasizes that while Allah’s forgiveness encompasses all sins, shirk demands specific repentance for it to be forgiven.
Further into the narration, Allah offers a remarkable reassurance in what is often called the "Ayah of Hope." In this verse, Allah instructs Prophet Muhammad ﷺ to tell those who have "oppressed themselves through excessive sinning" not to despair in His mercy. Allah doesn't just say "don't lose hope"; He says, "Do not fall into a state of despair." The distinction here is vital—despair is portrayed as a severe condition, as if Allah is warning us that despair over His mercy is even more dangerous than the sins themselves.
Reflecting on this, the scholars highlight a powerful teaching: losing hope in Allah’s mercy is, in fact, a greater sin than the original sin that led to despair. Many may not realize this core truth; that giving up on Allah's mercy can be a greater offense than the sin that caused the despair in the first place. This understanding reminds us of the boundless mercy of Allah and urges us to never allow Satan to convince us that we are beyond redemption.
This part of the narration beautifully illustrates Allah's majestic independence. Allah addresses His servants, reminding us that no action, whether of obedience or sin, can ever diminish His greatness. Our worship cannot add to His honor, and our sins do not reduce His majesty. Allah is eternally self-sufficient, beyond human comprehension, and wholly independent from His creation. Everything in existence is entirely dependent on Him, while He remains unaffected by our actions.
Allah emphasizes that if every soul, from the first human to the last, were as pious as the most righteous among us, it would not increase His glory in the slightest. Similarly, if all of creation were as sinful as the worst sinners, it would not diminish His magnificence. Allah is Al-Ghani (the Rich, the Self-Sufficient) and Al-Hameed (the Praiseworthy), perfect in all His attributes. He is exalted above any need for human actions and remains self-sufficient in His eternal glory.
Moreover, Allah illustrates His boundless generosity by saying that if every creation from the beginning of time to its end were to ask for everything they desire, and if He were to fulfill every request, it would not decrease His resources at all. This powerful metaphor is akin to a needle dipped in the ocean, though it takes in a drop of water, the ocean remains as vast as it was before. This imagery reflects Allah's limitless capacity to provide and sustain all creation, further deepening our understanding of His generosity and mercy.
This narration invites us to reflect on our relationship with Allah, especially in the context of taqwa (consciousness of Allah). Taqwa is not about fulfilling Allah’s needs. He has no needs but about recognizing our dependence on Him and aligning our actions with His will. Our obedience, prayers, fasting, and gratitude serve to benefit our own souls, drawing us closer to Allah and helping us live in accordance with His guidance. Taqwa is a gift from Allah, purifying the heart and bringing us nearer to Him.
In reflecting on Allah’s independence and boundless mercy, we are filled with awe and humility. Recognizing His perfect majesty and infinite generosity should inspire us to worship Him, not out of obligation, but out of a deep love and gratitude. We worship and prostrate before Him because He is the only One worthy of all reverence. He who grants us life, sustenance, and endless opportunities for forgiveness.
May Allah grant us hearts that are filled with understanding, humility, and gratitude. May we find in our worship a sincere connection with Him, prostrating in love and reverence for our perfect Creator, Al-Malik (The Sovereign) and Al-Azeem (The Magnificent).
In conclusion, this narration encapsulates Allah's unparalleled majesty and mercy, highlighting His names Al-Ghaniyy (The Rich, Free of Need), Al-Khaliq (The Creator), and Al-Ghaffar (The All-Forgiving). Allah, the self-sufficient Creator, holds all power, while every created being is entirely dependent on Him. This teaching serves as a reminder of our need for Allah, His boundless mercy, and His ability to forgive.
Reflecting on Allah’s endless forgiveness and our accountability, we are urged to take responsibility for our actions. On the Day of Judgment, our deeds will be presented to us, and for those who find good in their record, it is by Allah’s mercy that they succeeded. For those who find otherwise, they are reminded that they had guidance and the opportunity to make better choices. This understanding encourages us to constantly reflect on our actions, seek Allah’s guidance, and strive to stay on the right path.
Keep count
يَا عِبَادِي! إنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوَفِّيكُمْ إيَّاهَا؛ فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدْ اللَّهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَن إلَّا نَفْسَهُ"
O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allah, and he who finds other than that, let him blame no one but himself.
The term ukhsiiha lakum (أُحْصِيهَا لَكُمْ), which translates to "I shall keep count of them for you," highlights the meticulousness of Allah’s accounting of every action, whether good or bad. This concept is essential for understanding how Allah's knowledge encompasses all deeds performed by His creation, reinforcing the idea that no action, no matter how small, is ever lost or forgotten. Every deed is preserved in His infinite knowledge, and will be presented to each individual on the Day of Judgment.
The word ukhsiiha is derived from the Arabic root ḥ-ṣ-y, meaning "to count, enumerate, or record meticulously." This signifies that Allah does not merely record deeds but does so with absolute accuracy and precision. The addition of lakum (for you) personalizes this message, emphasizing that the deeds are not only counted but are recorded for each individual specifically. This reinforces the idea that every act, no matter how seemingly insignificant, will be considered on the Day of Judgment.
The term ukhsiiha lakum serves as a reminder for believers to be mindful of their actions, as each one is preserved in Allah’s perfect record-keeping.
The Quran reiterates this concept in Surah Al-Zalzalah (99:7-8), where it states:
"So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it."
This verse reminds believers that even the smallest of deeds, whether good or bad, will be acknowledged and presented for judgment. It underscores the importance of sincerity in actions and constant awareness that every deed holds weight in the eyes of Allah.
The phrase ukhsiiha lakum also provides a dual message: it reassures believers that no good deed, no matter how minor, will go unrewarded, and it warns that no sin, however small, will escape Allah's knowledge. This invites believers to reflect on their actions with care and seek forgiveness for their shortcomings, fostering a sense of self-accountability (muhasabah).
To further understand this concept, we turn to the Quranic verse in Surah Al-Kahf (18:49):
"And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, 'Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?' And they will find what they did present [before them]. And your Lord does not do injustice to anyone."
The term ahsaaha (أَحْصَاهَا), meaning "enumerated it," closely mirrors ukhsiiha lakum from Hadith 24, reinforcing the idea that Allah’s recording is exact and comprehensive. This verse vividly portrays the fear and regret of the criminals when they realize that nothing, regardless of size, has been overlooked in their record. This moment of realization emphasizes that Allah's justice is perfect, and no wrongdoing is ever ignored.
The verse also reassures believers that Allah does not wrong anyone, highlighting His absolute justice. This is a critical reminder that the ultimate recompense will be perfectly just, and no one will be treated unfairly on the Day of Judgment.
By combining the teachings of this Hadith with the Quranic verse, we see the full scope of Allah’s record-keeping: it is not only precise but serves as a motivator for self-reflection and accountability. Believers are encouraged to reflect on their actions constantly, striving for righteousness and seeking forgiveness for their shortcomings, while also placing hope in Allah’s mercy for those who repent sincerely.
Thus, the concept of ukhsiiha lakum from Hadith 24, along with its Quranic counterpart, presents a profound reminder of both Allah's mercy and justice. It calls for mindfulness of one’s deeds and encourages constant self-accountability, while also providing the hope that every good deed, however small, will be rewarded, and every wrong, if sincerely repented for, will be forgiven.
In conclusion, this Hadith Qudsi encapsulates the essence of servitude to Allah, urging believers to recognize their dependence on Him, seek His guidance and forgiveness, and uphold justice in all aspects of life. It is a profound reminder of Allah’s mercy, justice, and the eternal accountability of every soul. Through humility, gratitude, and constant self-reflection, believers can strengthen their relationship with Allah and strive to fulfill their purpose as His servants.
Disclaimer:
Hadith #24 - Prohibition of Injustice
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S3 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.