Do we derive from the hadith (Allah does not grow weary until you grow weary) that "Allah does not grow weary" is an attribute of Allah the Mighty and Majestic?

The questioner : Well, regarding the hadith that came from the Prophet (peace and blessings be upon him) I mean, is it known to you? May Allah reward you with good.

The Shaykh : No, I have no specific information on this. We only pass it on as it came, just as the Salaf did.

The questioner : Does this indicate that it is an attribute?

The Shaykh : It appears so, and Allah knows best.

The questioner : Well, Shaykh, we know that attributes are not established by the wording or the meaning of a hadith, but only by the texts of the Shari'ah. And here...

The Shaykh : Excuse me, excuse me. Some of your words confused me. How are they not established? By what are they established, and by what are they not established?

The questioner : We know that the attributes of Allah are established by the texts of the Shari'ah, whereas the wording of the hadith or the apparent meaning of the hadith...

The Shaykh : But this is a text of the Shari'ah.

The questioner : Well, but it came in the form of negation, not affirmation: "Allah does not grow weary until you grow weary."

The Shaykh : That is another matter. But your expression, my brother, is suspicious. You said "except by the texts of the Shari'ah," and then you were forced to say at the end that this is a text of the Shari'ah. But you said this is a negation...

The questioner : We say that the texts...

The Shaykh : Be patient, my brother. We need to clarify the speech. We do not say that it is established except by texts of the Shari'ah. This is a correct statement. Is this not a text of the Shari'ah?

The questioner : It is a text.

The Shaykh : Then do not say it that way, because you made me think, before anyone else, that this is not a text of the Shari'ah.

The questioner : It is a text of the Shari'ah, but it came in the form of negation. However...

The Shaykh : Be patient a little. You say the text here is in the form of negation, correct? Well, the fact that the text is in the form of negation does not necessitate affirmation, does it?

The questioner : If we return to the rule that attributes are not established except by affirmative texts, we say no.

The Shaykh : How can you say no? The completion of the hadith is So if the servant grows weary, what does the hadith mean at that point?

The questioner : If the servant grows weary?

The Shaykh : Yes. I advise you with the advice of the Salaf: pass it on as it came, and do not expand on it. Because now you have stopped, and you have the right to do so, and I stopped before you.
Al-Halabi : Our Shaykh, I recall the words of Shaykh al-Islam Ibn Taymiyyah, perhaps you will recall them exactly, if Allah wills. He said, explaining this hadith "Allah does not grow weary until you grow weary": "He does not grow weary even if you grow weary, for Allah does not grow weary." This is the statement of Shaykh al-Islam Ibn Taymiyyah in "al-Fatawa."

The Shaykh : If this is correct, it would be beautiful. But the apparent meaning of the text is not like that. The implication of the text is that our Lord the Mighty and Majestic responds in kind. But the way out is that the attributes of Allah are not like the attributes of the servants of Allah the Mighty and Majestic. This is the sound path followed in all the reports. For example, It is known in the methodology of the Khalaf that He dealt with him in a way that usually results from laughter, from satisfaction, and so on. There is no need for these difficulties. This is an attribute of Allah. Likewise, mockery, likewise ridicule, and so on, befitting His greatness and majesty, without us resorting to ta'wil (figurative interpretation). So if we say that if Allah does not grow weary until you grow weary, then if the servant grows weary, the Lord grows weary, then the weariness of the Lord here would not be like the weariness of the servant, may He be exalted from that. It is So if the words of Ibn Taymiyyah are correct, this is indeed a good way out. But what is the evidence for this addition or this supplement that eliminated the doubt from its root?
Al-Halabi : The negation of weariness and the negation of the sunnah and what is derived from it, for example, that it decreases.

The Shaykh : But here we observe the weariness that...
Al-Halabi : corresponds to the servant.

The Shaykh : Correct.
Al-Halabi : That is it.

The Shaykh : Whereas here it says If the servant grows weary, the Lord grows weary. So if we can say that the Lord's weariness is not like the weariness of a human, But we do not derive a name from this hadith. We do not derive a name from this hadith, nor from We do not derive a name from it. This is correct.

The questioner : And the weariness is not like the weariness.

The Shaykh : That is it.

The questioner : So this rule does not establish the attribute if the rule is not established. You say the attribute, if it is not established by a text, is not an attribute. So this rule is invalid according to this statement.

The Shaykh : My brother, that is why I said we have this text. This hadith is a text. I mean, did you feel with me that this is a text? But it is not a clear matter, not like the other attributes mentioned in the Qur'an and the Sunnah, such as the All-Hearing and the All-Seeing, and so on. So there is something of the meaning of derivation here, as we said in the verse We derive from here that Allah plots against His servant, but His plotting is not like the plotting of a servant. And we do not derive from it a name for Allah to apply to Him, may Allah be exalted from that. As for what you say, I swear by Allah, I have not come across it before, so your expression confused me at first.

The questioner : May Allah reward you with good.

The Shaykh : And you as well.

The questioner : Our Shaykh, do you consider it a text in the context of this attribute that came in the form of negation?