Muslim

Hadith Commentary:
This Divine statement is also worthy that every believing servant should always keep it in mind while living their life, and should always maintain a good opinion of Allah.
One should never harbor any bad thoughts about Him.
One should have complete certainty about attaining Paradise.
Allah, out of His mercy, will deal with the servant according to the servant’s own expectation of Him.
The hadith is also the speech of Allah; this is a clear proof of this reality.

Hadith Commentary:
➊
The complete hadith is as follows: When a servant remembers Me within himself, I also remember him within Myself. If he remembers Me in an assembly, I remember him in an assembly better than it.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7405)
The meaning of the hadith is that if a servant holds the belief regarding Me that I will forgive his sins and deal with him with My grace and bounty, then I forgive his sins and bestow upon him My grace and bounty, granting him mercy and blessings. Conversely, if he holds the belief regarding Me that I will punish him, then I subject him to punishment.
➋
Imam al-Bukhari rahimahullah has established from this hadith that the speech of Allah, the Exalted, is not limited to the Noble Qur’an; rather, all the sacred (qudsi) ahadith are also the speech of Allah, because in them the Messenger of Allah sallallahu alayhi wa sallam has attributed the statement to Allah, the Exalted. And the speech of Allah is uncreated and is His attribute, which is connected to His will.
And Allah knows best.

Hadith Commentary:
That is, I will treat My servant according to the assumption he holds about Me.
If he assumes that I will forgive his faults, then so it shall be.
If he assumes that I will punish him, then so it shall be.
From this hadith, it is derived that hope (raja) should predominate in the servant, and one should maintain a good opinion of the Lord.
Even if the sins are many, one should still keep in mind that He is the Most Forgiving, Most Merciful (Al-Ghafur, Al-Rahim).
One should not despair of His mercy.
(Indeed, Allah forgives all sins. Indeed, He is the Most Forgiving, the Most Merciful) (: Al-Zumar: 53)

Hadith Commentary:
➊
The meaning of this hadith is that if My servant holds the assumption about Me that I will forgive his sins, then I forgive all his sins according to his assumption. And if, on the contrary, he assumes about Me that I will punish him, then I punish him.
This indicates that the aspect of hope should prevail over fear.
(Fath al-Bari: 13/472)

➋
In this hadith as well, the word "nafs" (self) is affirmed for the Essence of Allah, the Exalted.
According to this hadith, if a servant remembers his Lord secretly in his heart, then Allah, the Exalted, also mentions him in a gathering that is higher and more virtuous, because with Allah, the Exalted, there are noble angels who do not disobey Allah even for a moment; rather, they do only what they are commanded.
A great sin on the part of the servant is that he considers himself exalted on the earth of Allah, the Exalted, and forgets his Lord. On the contrary, when the servant prostrates himself before Allah, the Exalted, and humbles himself, then in this state of prostration he becomes very close to Allah, the Exalted, as is explicitly stated in the hadith. The more the servant turns towards his Lord, the closer he becomes to Allah, the Exalted.
Even though his body is on the earth, his heart reaches the nearness and proximity of Allah, the Exalted.
The nearness of one to another does not necessarily mean that both move with their bodies; rather, the nearness of one to another necessitates that the other is also near to him. For example, when a person approaches Makkah, it is said that Makkah has come very close to him.
In any case, for this type of nearness, movement from both sides is not necessary.
(Sharh Kitab al-Tawhid by al-Ghunayman: 1/269)

➌
In view of various ahadith, there are two types of nearness between the servant and Allah, the Exalted:
©.
Allah, the Exalted, being near to the hearts of the believers, and the hearts of the believers being near to Allah, the Exalted.
This is a reality that cannot be denied.
The more faith, divine knowledge, and fear of Allah there is in the hearts, the more they will traverse the stages of nearness to Allah, the Exalted.
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From this hadith, a special nearness of Allah, the Exalted, is understood, just as on the Day of Arafah and in the last part of every night, Allah, the Exalted, becomes near to His servants.
This is such a nearness that Allah, the Exalted, while being established over His Throne, becomes near to His servants. The Jahmiyyah, Mu'tazilah, and Ash'ariyyah deny this special nearness, and there is no scholarly basis for their denial.
(Sharh Kitab al-Tawhid by al-Ghunayman: 1/270)

Explanation:
1:
This hadith encourages having good expectations of Allah,
but hope for anything cannot be entertained without action.
It is as if Allah’s dealing with His servants will be according to their deeds:
if the servant’s deed is good, then he will be dealt with well, and in the case of bad deeds, he will be dealt with badly.

Explanation:
1:
That is: If a believing servant holds a good opinion (husn al-zann) of Allah, believing that Allah Ta'ala will forgive him, will have mercy upon him, and will grant him goodness in this world and the Hereafter, then Allah Ta'ala deals with him according to this good opinion. Some commentators say: Here, "zann" (opinion) does not mean mere conjecture, but rather it is in the sense of certainty (yaqin), meaning: however much certainty the servant has in Allah, Allah deals with him accordingly.

Benefits and Issues:

➊
One should have good expectations (husn al-zann) from Allah, the Exalted.
The correct way of having good expectations is to perform righteous deeds and hope for their acceptance.
One should repent from sins and hope for forgiveness.
To keep running on the path of sins while hoping for Allah’s mercy is foolishness.

➌
This contains an indirect encouragement towards action, because hope cannot be maintained without action; therefore, only the one who performs good deeds can have good hope from Allah.
The one who performs evil deeds can only have bad hope.

➍
Mentioning (dhikr) in a gathering does not refer to self-invented collective dhikr, but rather it means either that, as after prayer, everyone recites the prescribed supplications and remembrances individually, or it refers to mentioning Allah’s mercies, blessings, and His commands, etc.—that is, one person speaks and others listen.