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Fatwa CenterApparently, this qudsi hadeeth is fabricated
Question
Someone sent me a hadith qudsi (without any reference) that reads:
Allaah says, "Do not ask me provision for tomorrow like I do not ask you of your deeds of tomorrow. Be happy with little I do for you; on the Day of Judgement, I will be happy with the little (good) deeds you did. When you get angry, remember Me; in My anger, I will remember you. If you woke up at night and went back to sleep, then u betrayed Me, and if you woke up, performed ablution, worshipped me, and supplicated to me for anything, and I did not accept it, then I betrayed you, and you know that indeed your Lord does not fail in His promise."
Some people said that it is from the Quran; I know that it is not except for the line 'innallaha la yukhliful mi'aad', but I want to know if it is in any hadith with reference. Also, there is another long qudsi hadith which has the first two lines that I mentioned. I could not find it anywhere, so I want to make sure.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad 
is His slave and Messenger.
We have not found the hadeeth that you referred to as it does not exist in the books of Sunnah that we have at hand.
The signs that this hadeeth is fabricated are apparent. The prohibition to ask for the provision of tomorrow is contrary to Islamic evidence that proves that it is permissible to do so. Also, saying that if someone wakes up at night and then goes back to sleep, he has betrayed Allaah, then this is also a lie, as it is not an Islamic obligation for whoever wakes up from his sleep to pray. There is no doubt that the night prayer is encouraged in Islam, but this is only desirable and not obligatory.
Ibn al-Jawzi said, “If you see a hadeeth that goes against what is reasonable, is contrary to religious texts, or contradicts the Islamic principles, then be sure that it is fabricated.”
As-Suyooti said, “The meaning of contradicting the Islamic principles is that you cannot find it in any resource books that are Islamically reliable and known.”
It should be noted that, in principle, it is not correct to attribute the ahaadeeth that are attributed to the Prophet to him unless it is known who reported them, and one should look at their chain of narrators and whether or not they meet the requirements of considering them authentic.
If two people differ in attributing a hadeeth to the Prophet then, in principle, it is not correct to attribute it to him unless the contrary is proven and not every hadeeth that is attributed to the Prophet has been confirmed.
Indeed, the Prophet warned us against speaking on his behalf unless we know that he actually said what is being said. Ibn ‘Abbaas 
narrated that the Prophet said, “Do not speak on my behalf except in matters that you know that I have said it, because whoever deliberately tells lies about me, let him take his place in Hellfire, and whoever interprets the Quran according to his own opinion, then let him take his place in Hellfire.” [Ahmad and at-Tirmithi]
Allaah knows best.
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