Forty Hadith Qudsi
Forty Hadith Qudsi
الأحاديث القدسية الأربعون
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported from the Prophet (Allah bless him and grant him peace), who said that Allah, Exalted is He, said:
‘There are three whose adversary I will be on the Day of Resurrection: a man who pledges by Me and then betrays his pledge; a man who sells a free person and consumes the price; and a man who hires a worker, takes the full benefit of his work, but does not give him his wages.’
It was related by al-Bukhari (and likewise by Ibn Majah and Ahmad).
Notes and open questions — unreviewed
" قَالَ اللَّهُ تَعَالَى: ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ: رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ (1)،
The phrase أَعْطَى بِي ثُمَّ غَدَرَ is rendered by the witness as giving one’s word by Allah and breaking it; the capture has an orphan (1) marker and no accompanying note.
Can the intended sense of this phrase and the missing note be checked against the source edition?
وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ،
The Arabic has no note text for markers (1) and (2), while the witness supplies explanatory footnotes, including an interpretation of selling a free person.
Can those English notes be attributed to a source edition, and should the matched Arabic notes be restored?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Sa‘id (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said:
‘Let none of you belittle himself.’ They said, ‘Messenger of Allah, how can one of us belittle himself?’ He said, ‘He sees a matter of Allah’s that calls for him to speak about it, yet he does not speak about it. Then Allah, Might and Majesty belong to Him, will say to him on the Day of Resurrection, “What prevented you from speaking about such-and-such?” He will say, “Fear of people.” He will say, “It is Me whom you had greater right to fear.”’
It was related by Ibn Majah with a sound chain.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said that Allah, Blessed and Exalted is He, will say on the Day of Resurrection:
‘Where are those who loved one another for My majesty? Today I will shade them in My shade, on a day when there is no shade but My shade.’
It was related by al-Bukhari (and likewise by Malik).
Notes and open questions — unreviewed
"إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ يَوْمَ الْقِيَامَةِ: أَيْنَ الْمُتَحَابُّونَ بجَلَالِي؟
The witness renders بجلالي as ‘through My glory’; the precise relation expressed by the preposition is not otherwise explained in the supplied material.
Is ‘for My majesty’ an acceptable rendering here, or should a different English phrase be preferred?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said:
‘When Allah loves a servant, He calls Gabriel and says, “I love so-and-so, so love him.” Gabriel then loves him. Then he calls out in heaven, “Allah loves so-and-so, so love him,” and the inhabitants of heaven love him. Then acceptance for him is placed on earth. When Allah detests a servant, He calls Gabriel and says, “I detest so-and-so, so detest him.” Gabriel then detests him and calls out among the inhabitants of heaven, “Allah detests so-and-so, so detest him.” They detest him, and detestation for him is placed on earth.’
It was related by Muslim (and likewise by al-Bukhari, Malik, and al-Tirmidhi).
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said that Allah, Might and Majesty belong to Him, said:
‘Whoever shows enmity to a devoted servant of Mine, I declare war on him. My servant draws near to Me with nothing more beloved to Me than what I have made obligatory for him. My servant continues to draw near to Me through voluntary acts 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 grasps, and his foot with which he walks. If he asks Me, I will surely give him; if he seeks refuge with Me, I will surely grant him refuge. I do not hesitate over anything I am to do as I hesitate over [taking the life of] My believing servant: he dislikes death, and I dislike causing him distress.’
It was related by al-Bukhari.
Notes and open questions — unreviewed
" إِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ: مَنْ عَادَى لِي وَلِيًّا،
وليًّا may be rendered as a devoted servant, friend, or ally; this is a religiously significant term and the source context does not provide a project glossary decision.
Which English rendering of ولي is preferred in this occurrence?
وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ عَبْدِي الْمُؤْمِنِ،
The source uses تَرَدُّد (hesitation), while the witness supplies the interpretive bracket ‘[seizing] the soul’. The statement can be theologically sensitive and no explanation is present in the Arabic block.
Should this wording receive a separate, sourced translator note or qualified review before any human approval?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Umamah (may Allah be pleased with him) reported from the Prophet (Allah bless him and grant him peace):
Allah, Might and Majesty belong to Him, said: ‘Among My most admired devoted servants is a believer of modest means, [unclear in the captured Arabic: خَفِيفُ الخَاذِ], who has a share in prayer, worships his Lord well, and obeys Him in private. He is obscure among people, not pointed out with fingers, and his provision is just enough, yet he is patient with that.’ Then he moved his hand and said, ‘His death comes early; few mourn him, and his estate is small.’
It was related by al-Tirmidhi (and likewise by Ahmad and Ibn Majah); its chain is fair.
Notes and open questions — unreviewed
قَالَ اللهُ عَزَّ وَجَلَّ : إِنَّ أَغْبَطَ أَوْلِيَائي عِنْدِي لَمُوْمِنُ خَفِيفُ الخَاذِ ذُو حَظِّ مِنَ الصَّلاةِ أَحْسَنَ عِبَادَتَ رَبِّهِ وَ أَطَاعَهُ فِي السَّرِّ وَ كَانَ غَامِضًا فِي النَّاسِ لا يُشارُ إِلَيْهِ بِالأَصابِعِ وَ كَانَ رِزْقُهُ كفافًا فَصَبَرَ عَلى ذَلِكَ ثُمَّ نَفَضَ بِيَدِهِ ثُمَّ قَالَ : عُجِّلَتْ مَنِيَّتُهُ قَلَّتْ بَواكِيهِ قَلَّ تُرَاثُهُ
The Arabic passage contains malformed or uncertain forms, especially لَمُوْمِنُ خَفِيفُ الخَاذِ and أحسن عبادتَ رَبِّهِ. The English witness supplies a smooth reading and an interpretive footnote, but cannot establish the Arabic wording. The Arabic metadata reports footnote markers not represented as readable note text in this block.
Can this source be checked against its underlying Arabic edition by a qualified reader before the unclear wording is resolved?
رواه الترمذي (وكذالك أحمد و ابن ماجه) وإسنَاده حسن
The witness includes an explanatory note absent from the Arabic text, and the captured Arabic source is not reliable enough to determine how the marker aligns with that note.
Can the note and the two Arabic footnote markers be matched to the correct source edition?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Masruq reported:
We asked—or I asked—Abd Allah (that is, Ibn Mas‘ud) about this verse: ‘Do not think those who have been killed in Allah’s cause are dead; rather, they are alive with their Lord, receiving provision.’ He said, ‘We had indeed asked about that,’ and he said: ‘Their souls are within green birds. They have lamps suspended from the Throne and roam in Paradise wherever they wish. Then they take shelter in those lamps. Their Lord looks upon them and says, “Do you desire anything?” They say, “What could we desire when we roam in Paradise wherever we wish?” He does this with them three times. When they realize they will continue to be asked, they say, “Lord, we wish for You to return our souls to our bodies so that we may be killed in Your cause once more.” When He sees that they have no further need, they are left.’
It was related by Muslim (and likewise by al-Tirmidhi, al-Nasa’i, and Ibn Majah).
Notes and open questions — unreviewed
: ولَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا في سَبِيلِ اللهِ أَمْواتاً بَلْ أَحْياءُ عِنْدَ رَبِّهِمْ يُرْزَقُونَ )) ـ قَالَ : أَمَا إِنَّا قَدْ سَأَلْنَا عَنْ ذَلِكَ ،
The Arabic has visibly irregular quotation parentheses and unclear attribution around فَقَالَ)) أَرْواحُهُمْ; the English witness assigns the following report to the Prophet, but that attribution is not secure from this capture alone.
Can the Arabic passage and speaker boundaries be verified against the source edition before settling the attribution?
فَأَطَّلَعَ إِلَيْهِمْ رَبُّهُمْ اطِّلَاعَةً فَقَالَ : هَلْ تَشْتَهُونَ شَيْئاً ؟
The English witness adds a Quran location and an explanatory footnote absent from the Arabic text block; the Arabic block itself has irregular quotation punctuation and an unmatched closing citation parenthesis.
Can the witness’s added location and note be traced to an edition, and can the Arabic citation punctuation be checked?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Jundub ibn Abd Allah (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said:
‘Among those who came before you was a man with a wound. He became distressed, took a knife, and cut his hand with it. The blood did not stop flowing until he died. Allah, Exalted is He, said, “My servant hastened his own death before Me; I have forbidden Paradise to him.”’
It was related by al-Bukhari.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said that Allah, Exalted is He, says:
‘My believing servant has no reward with Me, when I take his beloved one from among the people of this world and he bears it patiently seeking reward, except Paradise.’
It was related by al-Bukhari.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said that Allah, Might and Majesty belong to Him, said:
‘When My servant loves to meet Me, I love to meet him; and when he dislikes meeting Me, I dislike meeting him.’
It was related by al-Bukhari and Malik. In a narration of Muslim that clarifies the meaning of the hadith:
Aishah (may Allah be pleased with her) reported that the Messenger of Allah (Allah bless him and grant him peace) said: ‘Whoever loves to meet Allah, Allah loves to meet him; and whoever dislikes meeting Allah, Allah dislikes meeting him.’ I said, ‘Prophet of Allah, is this because one dislikes death? We all dislike death.’ He said, ‘It is not so. Rather, when the believer is given the good news of Allah’s mercy, approval, and Paradise, he loves to meet Allah, and Allah loves to meet him. When the unbeliever is given the news of Allah’s punishment and displeasure, he dislikes meeting Allah, and Allah dislikes meeting him.’
Notes and open questions — unreviewed
و في رواية مسلم ،
The Arabic explicitly introduces the following Aishah narration as a narration in Muslim that clarifies the hadith’s meaning. The witness recasts this as a ‘Prophetic explanation’ and places the Muslim attribution at the end; the source block’s markup gives the whole unit an unclassified role.
Should the internal introduction and change of narration be retained as translated, and can the block’s source boundaries be confirmed?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Jundub (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) related:
‘A man said, “By Allah, Allah will not forgive so-and-so.” Allah, Exalted is He, said, “Who is it that swears about Me that I will not forgive so-and-so? I have forgiven so-and-so and nullified your deed”—or words to that effect.’
It was related by Muslim.
Notes and open questions — unreviewed
وأَحْبَطْتُ عَمَلَكَ (أَوْ كَمَا قَال
The Arabic says عَمَلَكَ (your deed/work, singular); the witness adds ‘[own good]’ and interprets the consequence as nullifying good deeds. A footnote then imports an explanation from a similar Abu Dawud hadith, which is absent from the Arabic block.
Can the intended scope of عَمَلَكَ be established from this source occurrence, without importing the separate Abu Dawud report?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (Allah bless him and grant him peace) said:
‘A man had greatly wronged himself. When death came to him, he charged his sons: “When I die, burn me, then grind me up, then scatter me in the sea. By Allah, if my Lord should have power over me, He will punish me with a punishment unlike any He has inflicted on anyone.”’ They did that to him. Then He said to the earth, ‘Return what you took,’ and there he was, standing. He said to him, ‘What made you do what you did?’ He replied, ‘Fear of You, my Lord’—or he said, ‘Dread of You.’ So He forgave him for that.
It was related by Muslim (and likewise by al-Bukhari, al-Nasa’i, and Ibn Majah).
Notes and open questions — unreviewed
ثُمَّ أَذْرُوني في البَحْرِ فَوَاللهِ لَئِنْ قَدَرَ عَلَيَّ رَبِّي لَيُعَذَّبَنِّي عَذَاباً ،
The Arabic says لَئِنْ قَدَرَ عَلَيَّ رَبِّي, literally ‘if my Lord has power over me’; the witness renders it ‘if my Lord takes possession of me.’ The precise intended force should not be settled from the English witness alone.
Which rendering best preserves the wording while avoiding an unsupported interpretive resolution?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported from the Prophet (Allah bless him and grant him peace), in what he relates from his Lord, Might and Majesty belong to Him:
‘A servant committed a sin and said, “O Allah, forgive my sin.” Blessed and Exalted is He, He said, “My servant committed a sin and knew that he has a Lord who forgives sins and holds him accountable for them.” Then he sinned again and said, “My Lord, forgive my sin.” Blessed and Exalted is He, He said, “My servant committed a sin and knew that he has a Lord who forgives sins and holds him accountable for them.” Then he sinned again and said, “My Lord, forgive my sin.” Blessed and Exalted is He, He said, “My servant committed a sin and knew that he has a Lord who forgives sins and holds him accountable for sins. Do as you wish, for I have forgiven you.”’
It was related by Muslim (and likewise by al-Bukhari).
Notes and open questions — unreviewed
اعْمَلْ مَا شِئْتَ ،
The final imperative اعْمَلْ مَا شِئْتَ, read in isolation, could be taken as permission to continue sinning. The Arabic supplies no explanatory note here, and the English witness likewise gives it literally.
What sourced explanatory note or qualified review is required to prevent this line from being misread as unrestricted permission?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas (may Allah be pleased with him) reported: I heard the Messenger of Allah (Allah bless him and grant him peace) say that Allah, Exalted is He, said:
‘O son of Adam, so long as you call upon Me and hope in Me, I will forgive you for whatever you have done, and I will not mind. O son of Adam, if your sins were to reach the clouds of the sky and you then sought My forgiveness, I would forgive you. O son of Adam, if you came to Me with sins nearly as great as the earth and then met Me without associating anything with Me, I would bring you forgiveness nearly as great as them.’
It was related by al-Tirmidhi (and likewise by Ahmad); its chain is fair.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said:
‘Our Lord, Blessed and Exalted is He, descends each night to the lowest heaven when the final third of the night remains and says, “Who calls upon Me, that I may answer him? Who asks Me, that I may give to him? Who seeks My forgiveness, that I may forgive him?”’
It was related by al-Bukhari (and likewise by Muslim, Malik, al-Tirmidhi, and Abu Dawud). In a version of Muslim there is this addition: ‘He continues thus until dawn shines.’
Notes and open questions — unreviewed
يَتنزَّلُ رَبُّنَا ،
The source uses يَتَنزَّلُ and سماء الدنيا. The witness renders the latter as ‘the earth’s sky’; this is theologically sensitive wording, and no project glossary decision or explanatory note is supplied.
Which English rendering of سماء الدنيا is preferred for this occurrence, and should this literal wording receive qualified review?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
On the authority of Anas, may Allah be pleased with him, from the Prophet, blessings and peace be upon him, who said: On the Day of Resurrection, the believers will gather and say, ‘If only we could seek intercession with our Lord.’ They will go to Adam and say, ‘You are the father of humankind. Allah created you with His hand, caused His angels to prostrate to you, and taught you the names of all things. Intercede for us with your Lord, so that He may relieve us of this place.’ He will say, ‘I am not the one for this,’ and mention his sin, feeling ashamed. ‘Go to Noah, for he was the first messenger Allah sent to the people of the earth.’ They will go to him, and he will say, ‘I am not the one for this,’ and mention his asking his Lord about something of which he had no knowledge, feeling ashamed. He will say, ‘Go to the Intimate Friend of the Merciful.’ They will go to him, and he will say, ‘I am not the one for this. Go to Moses, a servant whom Allah spoke to and to whom He gave the Torah.’ They will go to him, and he will say, ‘I am not the one for this,’ and mention taking a life in return for no life, feeling ashamed before his Lord. He will say, ‘Go to Jesus, Allah’s servant and messenger, His word and spirit.’ They will go to him, and he will say, ‘I am not the one for this. Go to Muhammad, blessings and peace be upon him, a servant whose past and future wrongdoing Allah has forgiven.’ They will come to me, and I will set out to ask my Lord for permission; it will be granted. When I see my Lord, I will fall prostrate. He will leave me as long as Allah wills. Then it will be said, ‘Raise your head; ask, and you will be given; speak, and you will be heard; intercede, and your intercession will be accepted.’ I will raise my head and praise Him with praise He will teach me. Then I will intercede, and He will set a limit for me, and I will admit them into Paradise. Then I will return to Him, and when I see my Lord, I will fall prostrate as before. Then I will intercede, and He will set a limit for me, and I will admit them into Paradise. Then I will return a third time, then a fourth, and say, ‘None remains in the Fire except those whom the Qur’an has confined and for whom abiding therein has become due.’
It was related by al-Bukhari (and also by Muslim, al-Tirmidhi, and Ibn Majah). In another version related by al-Bukhari, there is this addition:
The Prophet, blessings and peace be upon him, said: ‘There will come out of the Fire whoever said, “There is no god but Allah,” and had in his heart goodness weighing a barley grain. Then there will come out of the Fire whoever said, “There is no god but Allah,” and had in his heart goodness weighing a wheat grain. Then there will come out of the Fire whoever said, “There is no god but Allah,” and had in his heart goodness weighing an atom.’
Notes and open questions — unreviewed
اؤْتُوا موسى ،
The source uses a damaged/irregular spelling and spacing for the imperative to go to Moses; the meaning is clear from the wording and immediate context.
Should the source text be corrected or annotated in a later editorial pass?
فَيَقُولُ : لَسْتُ هُنَاكُمْ ـ وَيَذْكُرُ قَتْلَ النَّفْسِ بِغَيْرِ نَفْسٍ ،
The phrase literally refers to killing a soul without a soul; the English witness inserts a Quran locator and gloss that are absent from this Arabic string.
Should a Quran cross-reference be added by an editor?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
On the authority of Abu Hurayrah, may Allah be pleased with him, who said that the Messenger of Allah, blessings and peace be upon him, said: Allah said: I have prepared for My righteous servants what no eye has seen, no ear has heard, and what has never occurred to a human heart. So recite, if you wish: ‘No soul knows what has been hidden for them of comfort to the eyes.’
It was related by al-Bukhari, Muslim, al-Tirmidhi, and Ibn Majah.
Notes and open questions — unreviewed
قَالَ اللهُ أَعْدَدْتُ لِعِبَادي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَت وَ لَا أُذُنٌ سَمِعَتْ وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ فاقْرأُوا إنْ شِئْتُمْ : فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ
The English witness supplies a Quran chapter and verse, names the inhabitants of Paradise in parentheses, and attributes the recitation formula to Abu Hurayrah in a footnote; those details do not appear in the Arabic text.
Should these editorial additions be supplied separately by an editor?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
On the authority of Abu Hurayrah, may Allah be pleased with him, from the Messenger of Allah, blessings and peace be upon him: When Allah created Paradise and the Fire, He sent Gabriel to Paradise and said, ‘Look at it and at what I have prepared therein for its people.’ He came to it and looked at it and at what Allah had prepared therein for its people. He returned to Him and said, ‘By Your might, no one will hear of it without entering it.’ So He commanded that it be surrounded by hardships and said, ‘Return to it and look at what I have prepared therein for its people.’ He returned to it, and it had been surrounded by hardships. He returned to Him and said, ‘By Your might, I fear that no one will enter it.’ He said, ‘Go to the Fire and look at it and at what I have prepared therein for its people.’ It was heaped one part upon another. He returned to Him and said, ‘By Your might, no one will hear of it and enter it.’ So He commanded that it be surrounded by desires. He said, ‘Return to it.’ He returned and said, ‘By Your might, I fear that no one will be spared from it without entering it.’
Al-Tirmidhi related it and said, ‘A good, sound hadith’; Abu Dawud and al-Nasa’i also related it.
Notes and open questions — unreviewed
قَالَ: فَرَجَعَ إِلَيْهِ قَالَ: فَوَعِزَّتِكَ لَا يَسْمَعُ بِهَا أَحَدٌ إِلَّا دَخَلَهَا فَأَمَرَ بِهَا فَحُفَّتْ بِالمَكَارِهِ فَقَالَ: ارْجِعْ إِلَيْهَا ،
The source term المكاره is rendered literally as hardships; the English witness supplies an extended interpretive explanation about religious discipline absent from the Arabic text.
Should the witness’s explanatory gloss be included as separate editorial material?
فَقَالَ: وَ عِزَّتِكَ لَقَدْ خَشِيتُ أنْ لَا يَنْجُوَ مِنْهَا أَحَدٌ إِلَّا دَخَلَهَا
The final clause has a striking formulation: none will be spared from it except by entering it. It is preserved as written, although the English witness phrases it differently.
Does the captured Arabic require editorial verification?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
On the authority of Abu Sa‘id al-Khudri, may Allah be pleased with him, from the Prophet, blessings and peace be upon him: Paradise and the Fire argued with one another. The Fire said, ‘Within me are the mighty and the arrogant.’ Paradise said, ‘Within me are the weak and the poor.’ Allah judged between them, saying, ‘You are Paradise; you are My mercy, through which I show mercy to whomever I will. And you are the Fire; you are My punishment, through which I punish whomever I will. Each of you will be filled, and that is incumbent upon Me.’
Muslim related it (and likewise al-Bukhari and al-Tirmidhi).
Notes and open questions — unreviewed
وَلِكلَيْكُما عَلَيَّ مِلْؤُها
The Arabic has a nonstandard spelling/spacing in the statement that both the Fire and Paradise will be filled; translated from the evident wording.
Should the spelling be normalized in a later source editorial pass?
أُعَذِبُ بِكِ من أشاءُ ،
The English witness expands the relation with ‘through you’; the Arabic says ‘I punish by you / through you’ and this translation retains that direct wording.
Is the preposition rendered appropriately in context?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
On the authority of Abu Sa‘id al-Khudri, may Allah be pleased with him, who said: The Prophet, blessings and peace be upon him, said: Allah says to the people of Paradise, ‘O people of Paradise!’ They reply, ‘At Your service, our Lord, and gladly; all good is in Your hands.’ He says, ‘Are you content?’ They say, ‘Why would we not be content, O Lord, when You have given us what You have given no one else of Your creation?’ He says, ‘Shall I not give you something better than that?’ They say, ‘O Lord, what could be better than that?’ He says, ‘I bestow My good pleasure upon you, and I will never be displeased with you after it.’
Al-Bukhari related it (and likewise Muslim and al-Tirmidhi).
Notes and open questions — unreviewed
فَيَقُولُ : أٌحِلُّ عَلَيْكُمْ رِضْواني ،
The source word for bestowing/bringing down good pleasure is irregularly vocalized and spelled; the rendering follows the clear sense of Allah’s pleasure being granted.
Should the Arabic spelling be normalized by an editor?
إنَّ اللهَ يَقُولُ لأَهْلِ الجَنَّةِ : يَا أهْلَ الجَنَّةِ .
The source says Allah says to the people of Paradise. The witness expands the wording but is materially aligned.
No substantive difference identified; is this attribution adequate?