Benefits of the Hadith: (… By Allah, Allah does not grow weary until you grow weary).

The Shaykh : These two hadiths are like the previous one, meaning they attribute weariness or boredom to Allah (Mighty and Majestic). And what do we have regarding its interpretation?
The student: ... .

The Shaykh : There are two possibilities. The first is to take it at its apparent meaning and say that the weariness or boredom of Allah (Mighty and Majestic) is not like our weariness or boredom, which involves laziness, sluggishness, and lethargy, and the like. We say the same regarding anger; the anger of the Lord (Mighty and Majestic) is an anger befitting His majesty. For this reason, His anger does not result in doing what wisdom does not require, unlike the anger of the created being, for the anger of the created being often results in what does not align with wisdom. Indeed, some people, when they become angry, divorce their wives, free their slaves, perhaps break the wealth before them, and perhaps strike their children. This is something observed. As for the anger of the Lord, it is an anger of perfection from which nothing can result that contradicts wisdom. The same is said regarding weariness. Or, what is the second meaning?
The student: It cuts off…

The Shaykh : The meaning.
The student: It does not cut off the work.
Another student: Indeed, Allah does not grow weary even if they grow weary.

The Shaykh : That the meaning is, yes.
The student: He does not grow weary from giving you the reward…

The Shaykh : Yes, in any case, this hadith has several possibilities. We once reached six possibilities in our research. But the safest thing is to say that the weariness here, if the hadith indicates its existence, is a weariness befitting Allah and a boredom befitting Allah, not like our boredom or weariness. This is the safest position, if the hadith indicates that. Because his saying This is a matter of possibility. As for the apparent wording, it indicates that boredom occurs. But one might say that our boredom does not necessitate the existence of boredom for Allah. Just as if I said, "By Allah, I will not stand up until you stand up." Here, your saying "I will not stand up until you stand up" means my standing is prevented before your standing, but after you stand, I may stand or I may not. But this is far from the apparent meaning of the hadith. Although it is a possible interpretation, it is far from the apparent meaning. The safest thing to say is that His boredom, weariness, anger, and joy are all not like what is attributed to the created being. In this hadith, it is incumbent upon the person to look to the future. A person, for example, may be a strong youth with strong determination, but in the future, his body may weaken or his zeal may fade. So it is not incumbent upon the person to look only at his current state. But what the Shari'ah has made obligatory must be done in any case. Our discussion here is regarding voluntary acts. A person should perform voluntary acts to the extent of his ability, so that the day does not come when he wishes he had not done so. And because if he performs voluntary acts to the extent of his ability, it becomes easy for him and he finds it easy to persist. And this is the most beloved deed to Allah (Mighty and Majestic), because the one who persists in a deed indicates his sincere and earnest desire to worship Allah. For this reason, the Messenger (peace and blessings be upon him) said .