How does the Hadith "Indeed, Allah grants a respite to the wrongdoer, but when He seizes him, He does not let him go" reconcile with the Hadith "Wondrous is the affair of the believer, for there is good in every matter of his," regarding the oppressor whom Allah grants respite to then seizes?

Some believe that injustice contradicts the hadith (definition): "Wondrous is the affair of the believer, for there is good in every matter of his." Ibn Taymiyyah responded to this with two points:

1. The actions of people are not included in the hadith; rather, it refers to what befalls a person in terms of blessings and calamities.

2. If actions were to be included, then when a believer commits an evil deed that distresses him, and then repents from it, it is transformed into a good deed. Or, if he is afflicted with calamities that expiate his sins, and he endures them patiently, it becomes good for him. A believer does not persist in sin but repents. Thus, he gains good deeds because of the sin that he would not have gained without it, and that is good for him. Allah either accepts his repentance or expiates his sins through calamities and raises his ranks, as it is stated: "The people of my disobedience, I do not make them despair of My mercy. If they repent, then I am their beloved... And if they do not repent, then I am their physician; I test them with calamities to expiate their faults."