459 قال الله عز وجل : أنا عند ظن عَبدي بي، وأنا معه حيث يَذكُرني
Allah, Glorified and Exalted, said: I am as My slave thinks of Me, and I am with him wherever he remembers Me

عن أبي هريرة رضي الله عنه مرفوعاً: «قال الله عز وجل : أنا عند ظنِّ عَبدي بي، وأنا معه حيث يَذكُرني، والله، لَلَّه أَفرَحُ بِتَوبَةِ عَبدِهِ مِنْ أَحَدِكُم يَجدُ ضَالَّتَهُ بالفَلاَة، وَمَنْ تَقَرَّب إِلَيَّ شِبْرًا، تقرَّبتُ إليه ذِرَاعًا، ومن تقرب إلي ذِراعًا، تقربت إليه بَاعًا، وإذا أَقْبَلَ إِلَيَّ يمشي أَقْبَلْتُ إِلَيهِ أُهَرْوِلُ». متفق عليه، وهذا لفظ إحدى روايات مسلم. وروي في الصحيحين: «وأنا معه حِينَ يَذْكُرُنِي» بالنون، وفي هذه الرواية. «حيث» بالثاء وكلاهما صحيح.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Allah, Glorified and Exalted, said: 'I am as My slave thinks of Me, and I am with him wherever he remembers Me.' By Allah, Allah is more pleased with the repentance of His servant than one of you would be upon finding his lost camel in a barren desert. 'Whoever draws nearer to Me by a hand span, I draw nearer to him by a cubit; and whoever draws nearer to Me by a cubit, I draw nearer to him by a fathom; and whoever comes towards Me walking, I go to him running'" [Al-Bukhāri and Muslim]; this is the wording of one of the narrations of Imām Muslim. In another narration by Al-Bukhāri and Muslim, Allah says: "…And I am with him when he remembers Me," instead of: "...Wherever he remembers Me," as in this narration, and both narrations are authentic.

صحيح - ( متفق عليه وها لفظ مسلم ). Sahih/Authentic. [Al-Bukhari and Muslim]

إن الله تعالى عند ظن عبده به؛ فإن ظن به خيراً فله، وإن ظن به سوى ذلك فله، ففي مسند الإمام أحمد من حديث أبي هريرة رضي الله عنه عن رسول الله -صلى الله عليه وسلم يقول: قال الله تعالى: (أنا عند ظن عبدي بي، إن ظن بي خيراً فله، وإن ظن شرا ًفله) ولكن متى يحسن الظن بالله عز وجل؟ يحسن الظن بالله إذا فعل ما يوجب فضل الله ورجاءه، فيعمل الصالحات ويحسن الظن بأن الله تعالى يقبله، أما أن يحسن الظن وهو لا يعمل؛ فهذا من باب التمني على الله، ومن أتبع نفسه هواها وتمنى على الله الأماني فهو عاجز، وأما أن تحسن الظن بالله مع مبارزتك له بالعصيان ، فهذا دأب العاجزين الذين ليس عندهم رأس مال يرجعون إليه. قال ابن القيم رحمه الله : "ولا ريب أن حسن الظن إنما يكون مع الإحسان، فإن المحسن حسن الظن بربه أن يجازيه على إحسانه ولا يخلف وعده، ويقبل توبته. وأما المسيء المصر على الكبائر والظلم والمخالفات فإن وحشة المعاصي والظلم والحرام تمنعه من حسن الظن بربه..، فإن العبد الآبق الخارج عن طاعة سيده لا يحسن الظن به، ولا يجامع وحشة الإساءة إحسان الظن أبداً، فإن المسيء مستوحش بقدر إساءته، وأحسن الناس ظناً بربه أطوعهم له. كما قال الحسن البصري: إن المؤمن أحسن الظن بربه فأحسن العمل وإن الفاجر أساء الظن بربه فأساء العمل". ثم ذكر أن الله أفرح أي فرحاً يليق بجلاله سبحانه بتوبة عبده ممن وجد ضالته والضالة الشيء المفقود، وذلك في الصحراء، والتوبة الاعتراف والندم والإقلاع والعزم على ألا يعاود الإنسان ما اقترفه. ثم ذكر أن الله سبحانه وتعالى أكرم من عبده، فإذا تقرب الإنسان إلى الله شبراً؛ تقرب الله منه ذراعاً، وإن تقرب منه ذراعاً ، تقرب منه باعاً، وإن أتاه يمشي أتاه يهرول عز وجل، فهو أكثر كرماً وأسرع إجابة من عبده. وهذا الحديث : مما يؤمن به أهل السنة والجماعة على أنه حق حقيقة لله عز وجل، لكننا لا ندري كيف تكون هذه الهرولة، وكيف يكون هذا التقرب، فهو أمر ترجع كيفيته إلى الله، وليس لنا أن نتكلم فيه، لكن نؤمن بمعناه ونفوض كيفيته، إلى الله عز وجل. ومعية الله لعبده نوعان: خاصة تقتضي النصر والتأييد، وهي المذكورة في الحديث، وعامة تقتضي العلم والإحاطة، وهي صفة حقيقية تليق بالله تعالى.
Allah, the Almighty, is as His servant thinks of Him. If he expects good things of his Lord, then he shall receive good things, and if he does not, then he will receive what he expects to receive. In the Musnad (collection) of Imām Ahmad, Abu Hurayrah (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) said: "Allah, the Exalted, said: 'I am as my servant expects of me. If he thinks well of Me, then he shall be granted it, and if he thinks ill of me, than he shall be granted it." [Classified as Sahīh by Al-Albāni] The question is when and how does one think well of Allah? He does so when he acts good seeking to earn Allah's pleasure and reward. He does so by doing good deeds and then expecting that Allah will accept his deeds. On the other hand, to think well of Allah while not doing good deeds is only wishful thinking. The person who follows his desires and wishfully thinks that Allah will accept from him will gain nothing. Thinking well of Allah must be based on doing good deeds while expecting the reward from Allah. But to think well of Allah while you defy Him and rebel against Him with sin and disobedience, then this is the foolishness of the helpless people who are totally destitute. Ibn al-Qayyim (may Allah have mercy upon him) said: "There is no doubt that thinking well of Allah should necessarily be accompanied with righteousness. A righteous person expects that Allah would reward him for his righteousness, and he is certain that Allah does not go back on His promise and that He accepts repentance. As for the sinner who persists in committing major sins, transgressing, and violating Allah's laws, the utter misery caused by his sinfulness prevents him from thinking well of his Lord. The runaway slave who rebelled against his master never expects good things of his master. Committing an offense against someone can never coexist with having good expectations about him. A sinner's misery and despair is proportionate to the amount of sins he commits, just as the most obedient person to Allah is the one with the best expectations of him." Al-Hasan al-Basri said: "A believer thought well of his Lord, so he did good deeds, while a wicked person thought ill of Allah, so he did bad deeds." The Prophet (may Allah's peace and blessings be upon him) then said: "Allah is more pleased with the repentance of his slave." He then says that Allah is more generous than His servants; when they draw nearer to Him by a hand span, He draws nearer to them by a cubit (length of a forearm); when they draw nearer to Him by a cubit, He draws nearer to them by a fathom (a unit of length equal to six feet); and when they approach Him walking (at a normal pace), He approaches them running at a fast pace. Therefore, He is more beneficent, generous, and faster in responding than His servants can ever be. It is the creed of Ahl As-Sunnah wa al-Jamā‘ah to affirm to Allah the attribute of walking and running at a fast pace, but we do not know the manner in which He walks and runs and approaches His servants. This is a matter that only Allah knows, and it is something we should not discuss. We believe in its proper meaning in relation to the Majesty of Allah without delving into answering "how". Regarding the statement of Allah: "I am with him wherever He mentions me;" Allah's being with His slave is of two types: 1. Specific: whereby He supports His slave and gives him victory. This is the one mentioned in the narration. 2. General: which entails having knowledge and encompassing (everything). Ma‘iyyah, or being with His slave, is a true attribute of Allah in a way befitting Him.

الحث على حسن الظن بالله تعالى ورجاء رحمته، والمبادرة إليه بالتوبة والإكثار من الأعمال الصالحة. إثبات صفات الكلام والفرح والإتيان لله تبارك وتعالى، والواجب في هذا الباب إثبات بلا تمثيل،وتنزيه بلا تعطيل. إثبات المعية الخاصة بالمؤمنين، وهي تقتضي الرعاية والحفظ والتوفيق والنصر والتأييد. قبول التوبة الصادقة وفرح الله تعالى بها، ورضاه عن صاحبها، فالتوبة مقبولة حتى تطلع الشمس من مغربها. لطف الله بعباده، وفرحه بتوبتهم، وأن من تقرب إليه بطاعته، تقرب إليه بإحسانه، وفضله، وجزائه المضاعف.