Why Allah Hastens Punishment in This World
Divine Will, Trials, and Patience: Lessons from Riyadh as-Saliheen
Summary
This Islamic lecture discusses hadiths from Riyadh as-Saliheen (The Gardens of the Righteous) by Imam An-Nawawi, focusing on the chapter about patience (sabr). The speaker presents a hadith from Anas (may Allah be pleased with him) in which the Prophet Muhammad (peace be upon him) explains that when Allah intends good for His servant, He hastens their punishment in this world, and when Allah intends evil for a servant, He withholds punishment until they meet Him on the Day of Judgment. The lecture explores the theological implications of divine will, the concept of tribulation as a mercy from Allah, and how trials serve purposes such as expiation of sins, elevation of ranks, and spiritual refinement.
Note: This transcript was generated using YouTube's automatic captioning, with AI-assisted cleanup for readability. It may contain inaccuracies due to background noise, audio quality, or limitations of the transcription software — particularly during Arabic recitation. Listener discretion is advised; please refer to the original video for precise wording.
بسم الله الرحمن الرحيم الحمد لله والصلاه والسلام على رسول الله واشهد ان لا اله الا الله واشهد ان محمدا عبده ورسوله اللهم صل وسلم وبارك على نبينا محمد وعلى اله واصحابه اجمعين اما بعد يقول الحافظ النووي رحمه الله تعالى في كتابه رياض الصالحين في باب الصبر منه في الحديث الثالث بعد الاربعين وعن انس رضي الله عنه قال قال رسول الله صلى الله عليه وسلم اذا اراد الله بعبده خيرا عجل له العقوبه في الدنيا واذا اراد الله بعبده الشر امسك عنه بذنبه حتى يوافي به يوم القيامه الرياض الصالحين الحافظ النووي انس رضي الله عنه الله صلى الله عليه وسلم willen to him punishment in the for any sin accumulated and if desires for a servant of bad he will refrain from hastening.
[Silence]
هنا يصف النبي صلى الله عليه وسلم الله عز وجل بانه يريد لبعض عباده هذه الخيره ويريد ببعض عباده الشره من يريد بهم الخير الذين اصطفاهم وطهر قلوبهم و ارادهم لنفسه ومن يريد من عباده بالشر الذين يقترفون الاثام ولم يصطفيهم الله سبحانه وتعالى والذين يمكرون السيئات ويمكرون بعباد الله الصالحين يقول الله تعالى في الحديث القدسي من عاد لي وليا فقد اذنته بالحرب الله سبحانه وتالى desires other desires for those chosen he desires for those earn anger سبحانه وتعالى الله سبحانه وتعالى ساز ومن يحلل عليه غضبي اذا يحل غضب الله على بعض عباده بحق الله سبحانه وتعالى angn by a portion of slaves of servant those who are not born into the anger of Allah they do not receive the anger of Allah because of a sin that was someone's no that is a and go out ang الله سبحانه وى unn يقول الله تعالى وما كنا معذبين حتى نبعث رسولا ang ander that knowc of free will andc the gra ang however wear الله سبحانه وى and why not because in the here but also because it is to.
[Silence]
وقال النبي صلى الله عليه وسلم يعني هذا ايضا من حديث انس عند الترمذي ان عظم الجزاء مع عظم البلاء وان الله تعالى اذا احب قوما ابتلاهم فمن رضي اي من عباده بما قضى الله وبلاء الله فله الرضا اي من الله ومن سخط فله السخط صلى الله عليه and الله if people will try them will them of the gift the gift of difficulty that a person can to الله رضي الله عنهم البلاء الحافظ البخاري الادب المفرد كانوا يفرحون بالبلاء كما يفرح احدكم بالدينار والدرهم that they would be excited and they would be el with the difficulty that comes their way as anage person would be happy with receiving gold and silver why because this means that they are being given either expiation الله سبحانه وتالى are inuting from heed great reward comes anded the ifoves people willbulate them will give them tribulation hardship not hardship to break them hardship to make them better and in order to teach them and in order to expiate them and raise their levels hence whoever is pleased with what Allah has chosen for him for him is pleasure andever الله الحافظ الترمذي رحمه الله وقال حديث حسن نسال الله سبحانه وتعالى ان يبتلينا بلاء حسنا وانلا يحملنا ما لا طاقه لنا به نساله سبحانه ان يعفو عنا وان يغفر لنا وان يرحمنا وان يكفر عنا سيئاتنا وان يقينا عذاب النار وصلى الله وسلم على نبينا محمد وعلى اله واصحابه اجمعين والحمد لله رب العالمين.