Explanation of the author's statement and his saying: (That is because they followed what angered Allah and disliked His pleasure) and his saying: (So when they angered Us, We took revenge on them) and his saying

The Shaykh : Yes, The reference points to what came before. What were the preceding verses?
The student: ... .

The Shaykh : No, no, this is in the Surah of Fighting. I mean, what is their state in those moments when the angels take their souls, striking their faces and their backs at death or at passing away?
Is it the passing away or the striking of the faces and backs? It is the striking of the faces and backs, because passing away happens to everyone.
That is because the letter "ba" indicates causality. As for what contains the pleasure of Allah, their end, may Allah protect us from it, was that dire end: that at the time of death, the angels strike their faces and their backs.
In this verse, among the attributes of Allah, are the affirmation of anger and pleasure. It contains evidence that there are things that anger Allah. It contains evidence that there are things that please Allah. So it affirms anger and affirms pleasure.
And likewise in His saying: meaning, they angered Us and made Us angry. We know that here there is a conditional particle, and the action of the condition is in and its response is in . We also know that the condition is distinct from the conditioned, for it is separate from it. If you said, "If Zayd stands, Zayd stands," it would have no benefit. If "they angered Us" here meant "We took revenge on them," then if We did not take revenge on them, it would have no benefit. The distinction between the condition and the conditioned is a known matter in all minds and languages.
We also take from the second verse the affirmation of what? The affirmation of anger. And we take from it the refutation of those who interpreted anger and displeasure as taking revenge. For the people of ta'til (denial of the divine attributes), such as the Asha'irah and others, say that the meaning of anger and displeasure is taking revenge or the will to take revenge. They do not interpret anger and displeasure as an attribute of Allah, Mighty and Majestic, by which He Himself is described. They do not say: "His anger means His taking revenge" or "His anger is His will to take revenge." Do you know why they interpret it as will? Because they affirm the will. So they either interpret this thing as the effect, which is separate from Allah, which is taking revenge, or as the will, because they acknowledge it. They do not interpret it as an attribute established for Allah in reality, befitting Him.
And we say to them: No, anger and displeasure are other than taking revenge, and taking revenge is the result of anger and displeasure. Just as we say that reward is the result of what? Pleasure. So Allah, the Exalted, is angry with these people and displeased with them, and then He takes revenge on them.
Now, if they say: Reason prevents the affirmation of anger and displeasure for Allah, Mighty and Majestic, then we answer them with what has preceded regarding the attribute of pleasure, because the door is one. And we say: No, reason indicates anger and displeasure. For taking revenge on criminals and tormenting disbelievers is evidence of what? Of anger and displeasure. It is not evidence of pleasure, nor of the absence of anger and displeasure. And we say this verse: refutes you, because it makes taking revenge what? Other than anger, because the condition is distinct from the conditioned. It remains to be said: We know that sorrow, sadness, and regret for something past that the regretter cannot remove—can Allah be described with sadness and regret? No. So how do we answer regarding the verse? We say: The word "asf" (sorrow) in the language has two meanings:
The first meaning: "Asf" means sadness, like the saying of Ya'qub: .
And "asf" is used for anger, and it is said: "Asifa 'alayhi yasifu" meaning he was angry with him. The first meaning is negated for Allah, Mighty and Majestic, and the second is affirmed for Allah, because Allah, the Exalted, described Himself with it: .
Now, anger, displeasure, and pleasure are among the action attributes, because they are related to His will.
And His saying: means by that the hypocrites who did not go out with the Prophet (peace and blessings be upon him) in the expeditions, because Allah, the Exalted, disliked their going forth because their work was not pure for Him, and Allah, the Exalted, is free of partners from shirk (associating partners with Allah). And because if they went out, as Allah, the Exalted, said: And if they were not sincere and were corrupters, then Allah, Glorified and Exalted is He, dislikes corruption and dislikes shirk. So means He made their resolve break down regarding going out in jihad. It was said that it is possible that Allah said that as a decree: "Sit with those who sit," so they sat. And it is possible that some of them said to some: "Sit with those who sit, so-and-so did not go out, so-and-so did not go out, so-and-so did not go out," from those whom Allah, the Exalted, excused, such as the sick, the blind, and the lame. And they say: "When the Prophet (may Allah's prayer and peace be upon him) returns, we will apologize to him and ask him to seek forgiveness for us, and that will suffice us." So the "saying" here is ambiguous as to the doer. It is possible that it is Allah, in which case it is taken as a cosmic decree and not a legislative one? A cosmic decree, because Allah does not legislatively say, "Sit down from jihad." And it is possible that it is the saying of some of them to others. And we can say we combine the two sayings, because if that was said to them and they sat, they did not sit except by the saying of Allah, the Exalted.
Now, here in the verse, among the attributes of Allah is . So it contains the affirmation of dislike for Allah, for Allah, the Exalted, dislikes. And this is also established in the Book and the Sunnah. Allah, the Exalted, said: up to His saying: . And as in this verse with us. And the Prophet (peace and blessings be upon him) said: So dislike is established by the Book and the Sunnah that Allah, the Exalted, dislikes. And the dislike of Allah, Glorified and Exalted is He, for a thing may be for the action, as in the verse: . As in His saying: . Yes, and it is also established for the doer, as came in the hadith: . So Allah, the Exalted, hates the one who deserves it and what deserves hatred.