Tirmidhi

Hadith Commentary:
The purpose here is also to shed light on the beginning of creation through this hadith.
For the divine attributes, the words that have been transmitted should be referred back to Allah and one should have faith in their apparent meaning without questioning or delving into how (bi-la kayf); this is the path of safety.
Tayyibi said that in the predominance of mercy there is an indication that those deserving of mercy will, in terms of number, also predominate over those deserving of wrath; mercy will be bestowed even upon those from whom no good deeds have been issued.
In contrast, wrath will only be upon those from whom sins have been proven.
O Allah, have mercy upon us, O Most Merciful of those who show mercy.

Hadith Commentary:
➊
In one narration, it is stated that “My mercy precedes My wrath.”
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7453)
Whereas, among the attributes of Allah, there is no precedence or succession. In reality, the connection of mercy is prior in relation to the connection of wrath, because mercy pertains to the sacred essence of Allah, while wrath is contingent upon the actions of human beings.
This connection is contingent (hadith), and in it, precedence and succession are possible.

➋
From this hadith, it is also understood that the creation of the Throne (Arsh) occurred before the Pen (Qalam), through which the writing of destiny was recorded.

➌
It should be clear that in the predominance of mercy, there is an indication that those deserving of mercy will also, in terms of quantity, predominate over those deserving of wrath. Mercy will be bestowed even upon those from whom no good deeds have emanated, whereas wrath will only be upon those from whom sins have been committed.
In any case, Imam al-Bukhari rahimahullah has established the beginning of creation from this hadith.
And Allah knows best.

Hadith Commentary:
It is understood that both mercy (rahmah) and anger (ghadab) are among the attributes of action (sifat af‘aliyyah), since one can precede the other.
From the verse, the non-eternity of speech is established, and from the hadith, the non-eternity of mercy and anger is affirmed.

Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah is to show that the writing which Allah, the Exalted, inscribed before creating the universe contained this: that Our servants who are Messengers will certainly prevail in terms of moral character.
This writing was inscribed before the Prophets and their nations. This decree of Allah, that is, His speech, is uncreated; however, its relation to the servants is contingent (hadith).
➋
Allah, the Exalted, helping His servants is a result of that mercy which is His attribute. From this, it is also understood that mercy (rahmah) and wrath (ghadab) are ancient (qadim) attributes, and both are attributes of action (sifat fi‘liyyah), not attributes of essence (sifat dhatiyyah). And it is permissible for one of these two actions to precede the other, because the demand of mercy is to bestow goodness and well-being upon others, whereas wrath comes into existence due to the servant’s disobedience. Therefore, even though both are attributes of action, it is permissible for one to precede the other.
And Allah knows best.

Benefits and Issues
The belief of the hadith scholars (muhaddithin) and the righteous predecessors (salaf salihin) regarding Allah, the Exalted, is that Allah is established (mustawi) above the Throne (‘Arsh), as is stated in the noble verse:
✿ «الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى» “The Most Merciful is established above the Throne.” [20-طه:5]
↰ The meaning of “established” (istawa) is elevated and exalted, as is mentioned:
❀ It is narrated in Sahih al-Bukhari that the Messenger of Allah (sallallahu alayhi wa sallam) said:
«إن الله كتب كتابا قبل ان يخلق الخلق إن رحمتي سبقت غضبي فهو مكتوب عنده فوق العرش»
“Indeed, Allah wrote a book... which is with Him above the Throne.” [صحيح بخاري 7554]
↰ However, the manner (kayfiyyah) of Allah’s being established above the Throne is unknown to us; just as befits the majesty of Allah, so is He established above the Throne. Our intellects cannot comprehend this, and one should not say regarding Allah that He is present everywhere, because He is pure and free from place. However, His knowledge and His power encompass everything, and His companionship (ma‘iyyah) is with everyone, as this matter is clearly mentioned in the books of creed (‘aqidah).

Hadith Commentary:
In the previous narration, it was mentioned that after the creation was brought into existence, this book was written, so there appeared to be a contradiction between the two.
The answer given is that "qada al-khalq" means that the intention to create the creation was first resolved upon. If it is taken to mean that the creation had already been brought into existence, then the reconciliation would be as follows: In this hadith, when it is said that the book was written before the creation, what is meant is that the intention to write the book was made, and that intention, Allah ta'ala had already made in pre-eternity (azal), and it existed before the creation was brought into existence.

Hadith Commentary:
➊
There appears to be a contradiction between these two narrations.
In one, it is stated that after creating the creation, He wrote the decree, and in the other, it is stated that He wrote it before creating the creation.
The answer given is that the meaning of "qada al-khalq" is that He had already resolved to create the creation.
If it is taken to mean that He had already created, then the reconciliation would be that writing the decree before the creation of the creation means intending to write the Book, and Allah, exalted is He, had already done so in pre-eternity (azal).
And before the creation of the creation, that intention was present.
And Allah knows best.

➋
Imam Bukhari rahimahullah has established from these ahadith that the Noble Qur’an is written in the Preserved Tablet (al-Lawh al-Mahfuz), just as the name of Allah, exalted is He, is written in the codices (masahif).
The Qur’an is the speech (kalam) of Allah, exalted is He, and speech is such an attribute of the Speaker that it is established with Him and does not become separate from Him.
The meaning of speech is certainly not that it becomes separate from the Essence and incarnates in something else. When any of the creation speaks, that speech too is not separate from the essence and does not incarnate in something else.
How much more so, then, that it should be imagined regarding the Divine Speech that it became separate from the Essence of the Lord, exalted is He, and incarnated in something else.
The statement of the Lord, exalted is He, is:
“It is a grave word that comes out of their mouths; they speak nothing but a lie.” ()
Allah, exalted is He, has informed that a grave word comes out of their mouths, but even so, it does not become separate from their essence.

➌
From the presented ahadith, it is also understood that there are some such active attributes (sifat fi‘liyya) of Allah, exalted is He, which are, in their origin, pre-eternal (qadim), but their relation to the creation is originated (hadith), such as wrath (ghadab) and mercy (rahmah). In the hadith, the precedence (sabaqat) means that the relation of Allah’s mercy precedes the relation of His wrath.
If this meaning is not taken, then it is not conceivable for mercy to precede wrath, because wrath is an eternal attribute, and the eternal is that which is not preceded by non-existence, nor is anything before it. Similarly, the Divine Speech is eternal, but its relation to the Preserved Tablet is originated.
And Allah knows best.

Hadith Commentary:
Imam al-Bukhari rahimahullah has stated in his book, in the chapter "The Creation of the Actions of the Servants," that the Noble Qur’an is memorized, written, and recited by tongues.
This Qur’an is the speech of Allah, which is not created.
However, the paper, ink, and binding—these are all created things.
In the subject of this chapter, the distortion (tahrif) of the previous scriptures is mentioned. The copies that are nowadays famous in the world under the names of the Torah and the Gospel contain both verbal and conceptual distortions.
For this reason, there is consensus (ijma‘) that the study and engagement with these books is permissible for those of strong faith, who read them in order to refute and respond to them.
At the end, the mention of the Preserved Tablet (al-Lawh al-Mahfuz) is made.
The Preserved Tablet is near the Throne (‘Arsh).
From the hadith, it is also derived that attributes of actions (sifat af‘al), such as mercy (rahmah) and anger (ghadab), are contingent (hadith); otherwise, in that which is pre-eternal (qadim), there can be neither precedence nor that which is preceded.

Hadith Commentary:
It is stated in Sahih Muslim that when Allah, the Exalted, created the creation, He wrote in His Book, and that writing is with Him above the Throne:
“My mercy prevails over My wrath.”
(Sahih Muslim, al-Tawbah, Hadith: 6969(2751))

In this hadith as well, the word “nafs” is used for the Sacred Essence.
By this is meant the Supreme Essence along with all Its attributes.

In this hadith, it is mentioned that Allah, the Exalted, wrote in His Book:
“My mercy prevails over My wrath.”
The statement of Allah, the Exalted, is:
“Your Lord has prescribed mercy upon Himself, that is, He has made it obligatory upon Himself.”
(al-An‘am: 54)

There are three meanings of this writing:
➊
Taking it upon its apparent meaning, Allah, the Exalted, Himself wrote it. Thus, the Prophetic statement is:
“When Allah, the Exalted, created the creation, He wrote the decree with His own hand.”
(Sunan Ibn Majah, al-Zuhd, Hadith: 4295)

➋
It is possible that Allah, the Exalted, commanded the Pen to write, and this too is explicitly mentioned in the hadith.

➌
It is also possible that Allah, the Exalted, accomplished this by the word “Kun” (“Be”), that is, He said “Be” and the writing was done.

All three meanings are correct and established from the Book and the Sunnah.

Hadith Commentary:

Benefits and Issues:
Allah’s mercy and wrath will be according to His majesty, the nature and form of which we do not know. Therefore, there is no need for denial, interpretation, or likening (to creation). Allah’s mercy comes first and is also dominant, because it is granted without any entitlement and is not attained solely as a result of our actions. Its beginning takes place from within the mother’s womb, whereas His wrath and displeasure are the result of our evil deeds, which begin from the age of understanding and discernment. Furthermore, mercy is dominant, for the recompense for evil is onefold, while the reward for good deeds is at least tenfold, up to seven hundredfold, and even beyond count and measure.

Benefits and Issues:

➊
When, in any matter, one aspect calls for mercy and the other warrants wrath, Allah’s dealing of mercy prevails over the aspect of wrath.

➋
One manifestation of this is that when a servant disobeys Allah, Allah, due to some good deeds, forgives some sins. Likewise, He forgives mistakes that occur unintentionally.

➌
A person becomes deserving of Allah’s wrath due to his own misdeeds and because of not repenting from them.

➍
The continuation of the chain of prophethood and messengership, and the revelation of scriptures, is also an expression of His mercy. And after the conclusion of this chain, the appearance and existence of the renewers of religion (mujaddidun) and callers to the truth (da‘iyan-i-haqq) is likewise a manifestation of Allah’s mercy.

English Commentary:
In this hadith, the attribute of mercy (rahmah) and the attribute of wrath (ghadab) of Allah Almighty are affirmed, and mention is made of the blessed hand of Allah Almighty.
It is necessary to have faith in all of these without likening them (to the creation).
And it is not correct to interpret "hand" (yad) as "power" (qudrah), because by taking two attributes to mean one attribute, it results in the denial of the other attribute.
The mention of Allah’s two hands is also found in the Noble Qur’an.
It is stated:
﴿قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ﴾ (Saad: 75)
“He said: O Iblis! What prevented you from prostrating to that which I created with My two hands?”

Explanation of the Hadith:

In this hadith, the vastness of Allah Ta’ala’s mercy is mentioned. Reflect upon this phrase of the hadith: ((إِنَّ رَحْمَتِيْ سَبَقَتْ غَضَبِيْ)) “Indeed, My mercy has prevailed over My wrath.”

Allamah Tayyibi states: “In the predominance of mercy, there is an indication that those deserving of mercy will also, in terms of number, outnumber those deserving of wrath. Mercy will be bestowed even upon those from whom no good deeds have emanated. In contrast, wrath will only be upon those from whom sins have been proven.”
(Fath al-Bari: 6/292 – Umdat al-Qari: 12/258 – Irshad al-Sari: 5/251)

The mercy of the Noble Lord is very vast. He has stated:

وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚفَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ (al-A‘raf: 156)
“My mercy has encompassed all things, and I shall ordain it for those who have taqwa (God-consciousness), give zakat (alms), and those who believe in Our signs.”

In another place, He said:

إِنَّ رَحْمَتَ اللهِ قَرِيْبٌ مِّنَ الْمُحْسِنِيْنَ (al-A‘raf: 56)
“Indeed, the mercy of Allah is near to the doers of good.”

Sayyiduna ‘Umar ibn al-Khattab radi Allahu anhu narrates that prisoners were brought to the Messenger of Allah sallallahu alayhi wa sallam. Among them, a woman was searching for someone. When she found a child among the prisoners, she picked him up, hugged him to her chest, and nursed him. The Messenger of Allah sallallahu alayhi wa sallam asked us: “Do you think this woman would throw her child into the fire?” We said: “No, by Allah, she would never be able to do that.” He sallallahu alayhi wa sallam said: “Indeed, Allah Ta’ala is more merciful to His servants than this woman is to her child.” (Sahih Muslim, Kitab al-Tawbah, no. 6978)

From this hadith, the intention is to indicate the beginning of creation. For this reason, Imam al-Bukhari rahimahullah has brought it in «بَابُ مَا جَاءَ فِيْ قَوْلِ اللهِ تَعَالىٰ» «وَهُوَ الَّذِىْ يَبْدَأُ الْخَلْقَ ، وَهُوَ أَهْوَنُ عَلَيْهِ». That is, “And the explanation of what Allah Ta’ala has stated (in Surah al-Rum), that it is Allah who created the creation the first time, and He will bring them back (to life after death), and this (bringing back to life) is even easier for Him.”

Benefit:
This is a Hadith Qudsi. Allah Ta'ala's mercy precedes His wrath, just as Allah Ta'ala has used the words ﴿inna Allaha Ghafurun Rahim﴾ ("Indeed, Allah is Forgiving, Merciful") at numerous places in the Noble Qur'an, and Allah Ta'ala bestows mercy upon mankind.

﴿Wa law yuʿajjilu Allahu lil-nasi ash-sharra istiʿjalahum bil-khayri laquḍiya ilayhim ajaluhum fa-nadharu alladhina la yarjuna liqaʾana fi ṭughyanihim yaʿmahun﴾ [10-يونس:11]

"And if Allah were to hasten for the people the evil [they invoke] as He hastens for them the good, their term would have been ended for them. But We leave those who do not expect the meeting with Us, in their transgression, wandering blindly."

In this verse, there is a clear mention of Allah Ta'ala's mercy: people even hasten for punishment, but Allah's mercy precedes His wrath.