What is the criterion for the attributes of action?
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The questioner : ... regarding Allah, Mighty and Majestic, in relation to the actions of His servants?
The Shaykh : What we affirm, because it has a cause, it simply has a cause, which is the action of what Allah affirmed, and satisfaction has a cause.
The questioner : ... did it occur with the action or with the servant?
The Shaykh : No, it is realized with the servant when he performs this action. As for the matter of actions, Allah has always been and continues to be loving of good and excellence, and He dislikes evil. However, when a person is characterized by this attribute, if it is something Allah loves, he becomes beloved to Him. And when he is characterized by it, if it is something He is displeased with, He becomes displeased with him.
The questioner : ...
The Shaykh : No, no, He does not love them eternally. He knows that they are among the people of Paradise, and that in some state they are disbelievers, and in their state of disbelief, Allah does not love them.
The questioner : So ...
The Shaykh : For this reason, Allah permitted their blood, their families, and their wealth to be taken.
The questioner : Perhaps the love ... falls upon
The Shaykh : Yes, the eternality applies to actions. Allah has always been and continues to be loving of good, loving of excellence, loving of justice, He has always been and continues to be so. But this person who is characterized by this description, when he is characterized by it, he deserves what follows from it. Yes?
The questioner : Shaykh, the existence of ... meaning the Shari'ah ...
The Shaykh : How?
The questioner : ... if He loves.
The Shaykh : He is perfect, may Allah reward you. Yes, He is perfect, but a person being characterized by the causes that necessify trial is not perfect. I mean, my Islam may not be complete in me; there may be a deficiency in me in some matters, so Allah, Mighty and Majestic, tests me, just as He tested the one whom the woman of high status and beauty invited. This is a trial, until the person reaches the goal. Otherwise, the Shari'ah itself is undoubtedly perfect, but the servant's being characterized by it is what is not perfect.
The questioner : Okay, ... with this hadith, evidence for the existence of ...
The Shaykh : Yes, yes, we say: His saying indicates that the intended meaning of satisfaction here is patience, meaning: he was satisfied with the decree of Allah insofar as it is a decree. This is necessary and obligatory, as evidenced by His saying: So he countered displeasure with satisfaction, and displeasure is not countered except by satisfaction, which means patience. When he countered the displeasure, what counters displeasure? Satisfaction, which means patience, because displeasure is the absence of patience. Displeasure is not being patient. If a person becomes displeased with the divine decree and destiny, he is no longer patient.
The questioner : If he does not be satisfied, is he displeased?
The Shaykh : No, if he does not be satisfied but is patient, except if satisfaction means patience as in this hadith. So the satisfaction in this hadith is different from the satisfaction we spoke about earlier, because the satisfaction we spoke about earlier means that for the man, the calamity and its absence are equal to him. As for patience, he is pained by it, but he does not do anything that makes Allah displeased, or become displeased with it.
The questioner : And whoever is displeased, for him is displeasure. Is this connected to the hadith?
The Shaykh : Yes, it is the completion of the trial in reality.
The questioner : ...
The Shaykh : Yes, if Allah the Exalted loves a people, He tests them. Yes, if He is satisfied, the love remains, indeed it increases thereby. If He is displeased, then Allah becomes displeased with them, and this love turns into displeasure and hatred, because love is among the voluntary actions, as we said a moment ago.
And in it, in reality, there is a problem. What you cited has a problem, because if the wording of the hadith were: "And if Allah intends to test a people, He tests them," it would be clear. Yes.
The questioner : ... who narrated it.
The Shaykh : Except, except, al-Tirmidhi graded it as good.
The questioner : No, the one before it?
The Shaykh : It appears to be one hadith. All of them were narrated by al-Tirmidhi. Do you not have the tracing of this?
The student: al-Tirmidhi narrated it in the Book of Asceticism, in the chapter on what came regarding patience in affliction, and al-Hakim from the hadith of Anas.
The Shaykh : Which one is the first or the second?
The student: The first, and al-Hakim from the hadith of Anas ibn Malik (may Allah be pleased with him), and its chain is good. It has a corroborating narration from the hadith of Abdullah ibn ... (may Allah be pleased with him) in al-Tabarani's al-Mu'jam al-Kabir, and al-Hakim, and al-Bayhaqi in ..., and from the hadith of 'Ammar ibn Yasir (may Allah be pleased with him) in al-Tabarani's al-Mu'jam al-Kabir, and from the hadith of Abu Hurayrah (may Allah be pleased with him) in Ibn 'Adi's work. So it is an authentic hadith with its corroborating narrations.
The Shaykh : Which one?
The student: The first, this is the first, the first segment. As for the second segment, it says: al-Tirmidhi narrated it from the same source, in the Book of Asceticism, in the chapter on what came regarding patience in affliction ... the chapter on patience in affliction from the hadith of Anas ibn Malik (may Allah be pleased with him), and its chain is good.
The Shaykh : Its chain is good, okay.
The student: ... the investigation, the investigation of ... the investigation of the tracing of the hadiths.
The Shaykh : Yes, yes, it appears to be the year one thousand and four hundred and four, and this year is one thousand and four hundred and five. This is different from that.
The student: And what did we benefit from it?
The Shaykh : We did not benefit from anything. Even after, I forgot, and by Allah, I really forgot it. Yes?
The questioner : What is the aspect of ...?
The Shaykh : No, even if it is recorded that He loves them now, He may test them with this thing to see if they are worthy of His love or not. In any case, we have nothing except to submit to the hadith. It has some problem, but we submit to it.
The questioner : Is the wording one or ...?
The Shaykh : No, in my opinion, the wording is one. Yes.
The questioner : If He loves ... if He intends to love ...
The Shaykh : It is possible, yes.
The student: Because they may not be patient, so ...
The Shaykh : If He intends to love them after the test, after the test, this is possible and the problem is resolved. We make "loves" mean "intends to love them, He tests them." Although I do not have an objection to it, even if He, Blessed and Exalted is He, loves them, He tests them to see if the love remains or ...
The Shaykh : What we affirm, because it has a cause, it simply has a cause, which is the action of what Allah affirmed, and satisfaction has a cause.
The questioner : ... did it occur with the action or with the servant?
The Shaykh : No, it is realized with the servant when he performs this action. As for the matter of actions, Allah has always been and continues to be loving of good and excellence, and He dislikes evil. However, when a person is characterized by this attribute, if it is something Allah loves, he becomes beloved to Him. And when he is characterized by it, if it is something He is displeased with, He becomes displeased with him.
The questioner : ...
The Shaykh : No, no, He does not love them eternally. He knows that they are among the people of Paradise, and that in some state they are disbelievers, and in their state of disbelief, Allah does not love them.
The questioner : So ...
The Shaykh : For this reason, Allah permitted their blood, their families, and their wealth to be taken.
The questioner : Perhaps the love ... falls upon
The Shaykh : Yes, the eternality applies to actions. Allah has always been and continues to be loving of good, loving of excellence, loving of justice, He has always been and continues to be so. But this person who is characterized by this description, when he is characterized by it, he deserves what follows from it. Yes?
The questioner : Shaykh, the existence of ... meaning the Shari'ah ...
The Shaykh : How?
The questioner : ... if He loves.
The Shaykh : He is perfect, may Allah reward you. Yes, He is perfect, but a person being characterized by the causes that necessify trial is not perfect. I mean, my Islam may not be complete in me; there may be a deficiency in me in some matters, so Allah, Mighty and Majestic, tests me, just as He tested the one whom the woman of high status and beauty invited. This is a trial, until the person reaches the goal. Otherwise, the Shari'ah itself is undoubtedly perfect, but the servant's being characterized by it is what is not perfect.
The questioner : Okay, ... with this hadith, evidence for the existence of ...
The Shaykh : Yes, yes, we say: His saying
And whoever is displeased
ومن سخطAnd whoever is displeased
ومن سخطThe questioner : If he does not be satisfied, is he displeased?
The Shaykh : No, if he does not be satisfied but is patient, except if satisfaction means patience as in this hadith. So the satisfaction in this hadith is different from the satisfaction we spoke about earlier, because the satisfaction we spoke about earlier means that for the man, the calamity and its absence are equal to him. As for patience, he is pained by it, but he does not do anything that makes Allah displeased, or become displeased with it.
The questioner : And whoever is displeased, for him is displeasure. Is this connected to the hadith?
The Shaykh : Yes, it is the completion of the trial in reality.
The questioner : ...
The Shaykh : Yes, if Allah the Exalted loves a people, He tests them. Yes, if He is satisfied, the love remains, indeed it increases thereby. If He is displeased, then Allah becomes displeased with them, and this love turns into displeasure and hatred, because love is among the voluntary actions, as we said a moment ago.
And in it, in reality, there is a problem. What you cited has a problem, because if the wording of the hadith were: "And if Allah intends to test a people, He tests them," it would be clear. Yes.
The questioner : ... who narrated it.
The Shaykh : Except, except, al-Tirmidhi graded it as good.
The questioner : No, the one before it?
The Shaykh : It appears to be one hadith. All of them were narrated by al-Tirmidhi. Do you not have the tracing of this?
The student: al-Tirmidhi narrated it in the Book of Asceticism, in the chapter on what came regarding patience in affliction, and al-Hakim from the hadith of Anas.
The Shaykh : Which one is the first or the second?
The student: The first, and al-Hakim from the hadith of Anas ibn Malik (may Allah be pleased with him), and its chain is good. It has a corroborating narration from the hadith of Abdullah ibn ... (may Allah be pleased with him) in al-Tabarani's al-Mu'jam al-Kabir, and al-Hakim, and al-Bayhaqi in ..., and from the hadith of 'Ammar ibn Yasir (may Allah be pleased with him) in al-Tabarani's al-Mu'jam al-Kabir, and from the hadith of Abu Hurayrah (may Allah be pleased with him) in Ibn 'Adi's work. So it is an authentic hadith with its corroborating narrations.
The Shaykh : Which one?
The student: The first, this is the first, the first segment. As for the second segment, it says: al-Tirmidhi narrated it from the same source, in the Book of Asceticism, in the chapter on what came regarding patience in affliction ... the chapter on patience in affliction from the hadith of Anas ibn Malik (may Allah be pleased with him), and its chain is good.
The Shaykh : Its chain is good, okay.
The student: ... the investigation, the investigation of ... the investigation of the tracing of the hadiths.
The Shaykh : Yes, yes, it appears to be the year one thousand and four hundred and four, and this year is one thousand and four hundred and five. This is different from that.
The student: And what did we benefit from it?
The Shaykh : We did not benefit from anything. Even after, I forgot, and by Allah, I really forgot it. Yes?
The questioner : What is the aspect of ...?
The Shaykh : No, even if it is recorded that He loves them now, He may test them with this thing to see if they are worthy of His love or not. In any case, we have nothing except to submit to the hadith. It has some problem, but we submit to it.
The questioner : Is the wording one or ...?
The Shaykh : No, in my opinion, the wording is one. Yes.
The questioner : If He loves ... if He intends to love ...
The Shaykh : It is possible, yes.
The student: Because they may not be patient, so ...
The Shaykh : If He intends to love them after the test, after the test, this is possible and the problem is resolved. We make "loves" mean "intends to love them, He tests them." Although I do not have an objection to it, even if He, Blessed and Exalted is He, loves them, He tests them to see if the love remains or ...