Benefits of the Hadith: (… The Messenger of Allah (peace and blessings be upon him) said

The Shaykh : In this hadith, there is the permissibility of swearing an oath without being asked to do so, because the Prophet (peace and blessings be upon him) swore an oath without being asked. However, since this matter was serious, he (peace and blessings be upon him) swore an oath regarding it. And regarding His saying , does the call have to be verbal, or can it be verbal and physical? In other words, if a man prepares himself for his wife, is this considered equivalent to a verbal call? It is possible that it is included with the verbal call. It is said that if she sees that the man has prepared and readied himself for intercourse, it is not permissible for her to refuse. It may also be said that the original form of the call is verbal, and a person might prepare himself but then decide not to proceed, unlike when he calls her with an explicit verbal call. And in His saying “except that He who is in the sky is angry with her,” who is He who is in the sky? It is Allah (Mighty and Majestic). In this, there is the affirmation of the exaltation of Allah (Glorified and Exalted is He) and that He is in the sky, meaning above the sky. And in His saying “angry with her,” there is the affirmation of the attribute of anger (sukhth) for Allah (Mighty and Majestic), which is close in meaning to wrath (ghadab). So Allah the Exalted is angry with her, and it necessarily follows from His being angry with her (Mighty and Majestic) that He is aware of it. In this, there is the affirmation of the comprehensiveness of the knowledge of Allah (Mighty and Majestic). In it, there is also a warning against doing what leads to the anger of Allah, whether it is this or something else. And His saying “until he is pleased with her” means the husband; if he is pleased with her, whether by her compliance or by his being appeased until he is pleased, then the anger of Allah will be removed. In it, there is also evidence that anger (sukhth) is among the action attributes, because every attribute that has a cause is among the action attributes. And this one has a cause. What is its cause, brother? Yes, what is the cause of the anger of Allah? Salim, here, yes. That her husband called her and she did not come. It is also an attribute that ends; if the husband is pleased, the anger of Allah (Mighty and Majestic) is removed, so it is among the action attributes, because the criterion is that every attribute that relates to the will of Allah (Mighty and Majestic) is among the action attributes. Now, how did the people of ta'til (denial of the divine attributes) interpret this attribute, since the people of ta'til, such as the Asha'irah and others, deny this? They interpreted anger (sukhth) as retribution or the will to retribution. They interpreted it as retribution because retribution is a created thing separate from Allah (Mighty and Majestic), and it is punishment. And they interpreted it as will because they affirm what? They affirm the will of Allah (Mighty and Majestic). But we say, rather, it is a real anger (sukhth) befitting Allah (Mighty and Majestic). Yes.