The Meaning of Aisha’s (may Allah be pleased with her) Statement to the Messenger (peace and blessings be upon him): “I see nothing of your Lord but that He hastens to fulfill your desire”

Abu Layla: If you would permit, our Shaykh, we have some questions from our brother Ahmad al-Safarini.

The Shaykh : Please go ahead.

The questioner: Indeed, praise is to Allah; we praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evils of our souls and the badness of our deeds. Whom Allah guides, none can mislead, and whom He misleads, none can guide. And I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger. After that, if you permit, our Shaykh, we have some questions and we hope your excellence will graciously answer them.

The Shaykh : Please.

The questioner: Aisha’s (may Allah be pleased with her) hadith to the Messenger (peace and blessings be upon him). What does this hadith mean?

The Shaykh: It means his statement (peace be upon him) in the Qudsi hadith to the end of the hadith. Do you remember this hadith? Do you know what the hadith means? If you know what the hadith means, then explain your hadith with this hadith?

The questioner: Our Shaykh, I wish you would explain it?

The Shaykh: It means that Allah (Mighty and Majestic), if it is among the principles He established—and peace be upon you, and the mercy of Allah and His blessings—and in the Qur'an—and peace be upon you, people, what Allah wills, a generous man, everyone borrows, peace, people, welcome, how are you, welcome—our Lord says in the Qur'an, for example, and He says And the favor of Allah (Mighty and Majestic) means it has no limit, as we all know, such as the hadith in Muslim from Ibn Mas'ud (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him and his family) said: to the end of it. Then he continues his path to Paradise. In brief, the hadith has three huge trees. Every time he sits at one, the second appears to him. This hadith passes between the servant and his Lord, and he covenants with his Lord not to ask for anything else. Then he hopes for the mercy of Allah (Mighty and Majestic) and asks Him until the third tree. He covenanted that he would not ask for anything other than this third tree. And so the hadith was transmitted and narrated by the Imams of hadith with a chain of laughter. Ibn Mas'ud laughed, and the Tabi'i asked him why he laughed. He said: Because the Messenger laughed. It was said to him: Until the matter reached the Lord. And so the narrators received this hadith with a chain of laughter, laughing, laughing, to the end. The point is that this hadith indicates to the Muslim that Allah (Mighty and Majestic) deals with His servants not only with His justice, but also with His favor. Two or three days ago, a question came to me by phone from one of our Algerian brothers. Of course, they call and ask a lot, but unfortunately their phones are very bad. He said to me: How do you reconcile the statement of the Exalted, or and his statement (peace be upon him) So I answered him with the summary that the "ba" in the verse is called by some scholars the "ba" of causality, and the "ba" in the hadith is the "ba" of price. That is, no matter how much good a person does and no matter how long his life is, he does not deserve that Paradise promised to the righteous, in which is what no eye has seen, no ear has heard, and what has not come into the heart of any human being. In it is the vastness you have heard of, which Allah (Mighty and Majestic) bestows upon the last man to come out of the Fire, like the world and ten times its size. Is this by his faith that saved him from eternal abode in the Fire? Is it by this small faith that he deserves this Paradise and this eternal bliss? The answer is no. If this is the favor of Allah (Mighty and Majestic) for the last one to come out of the Fire and the last one to enter Paradise, does not our Lord (Mighty and Majestic) hasten to the pleasure of the Messenger (peace be upon him) and the fulfillment of his need and his desire? And of course, he does not desire anything that contradicts the Shari'ah. This is the meaning of the statement of the Lady Aisha: Is this clear?

The questioner : It is clear.

The Shaykh: So returning to that question, how do you reconcile the verse The negated thing is the expression of the scholars. The negated thing in the hadith is different from the affirmed thing in the verse. The affirmed thing in the verse is different from the negated thing in the hadith The affirmed is not the negated, and the negated is not the affirmed. And the detail of that, as we said, is that entry into Paradise requires a cause, which is faith. But the eternal, everlasting bliss in the entrance is not the price of this deed that a person does in this short worldly life. So entry is caused by faith, but enjoying this eternal bliss, as we said earlier, in Paradise is what no eye has seen, to the end of it, this is not something a person deserves by his deed. So this deed is not the price for entering Paradise, but it is the cause of entering Paradise. And I was in Sham giving an approximate example: A generous king, a noble king, has lush gardens. He announces that everyone who wants to enter must present a qirsh, a fils, a dinar, to the end of it. Some do it and some do not. Those who did it and responded to the king's wish lived in this Paradise as long as the king wished... to the end of it. What did they pay? They paid a qirsh, a fils, a dinar, which is it. But this paid value is not the price for this honor they enjoyed in this Paradise, which is in this world. What about the Paradise of the Hereafter, in which, as you know, is clear. The answer is clear.

The questioner : May Allah reward you with good.

The Shaykh: Others