Continuation of the benefits of the saying of Allah the Exalted: “So they hastened to it, running. He said: Do you worship what you carve? And Allah created you and what you do.”

Allah the Exalted said: to the end of it.
Among the benefits of this verse and what follows it is that the people of falsehood hasten to achieve their objective, as indicated by His saying: And if the people of falsehood hasten to achieve their objective, then the people of truth are even faster, because the people of truth are supported and the people of falsehood are abandoned.
Among the benefits of this noble verse is that gathering for a matter is one of the causes of achieving one’s desire. That is, the more people gather for a matter, the closer they are to achieving their desire, as indicated by His saying: meaning they did not come one by one. This is stronger in terms of force. Consequently, it is incumbent upon a person, if he desires a matter, to gather with his brothers for it. But is it wise for them to come all together as a group, or to come as individuals but agree on a matter? We have mentioned that this depends on what the situation requires, and one should follow what is best in that regard. Sometimes gathering all together is better, and sometimes the opposite is the case.
Among the benefits of this verse is also that these people defend their idols and objects of worship, even though they are false. The people of truth, who defend Allah, should be more vigorous in defending the religion of Allah, Glorified and Exalted is He. If you look at the reality of Muslims today, you will find that they are divided. Every scholar does not go to another scholar to consult him or take his opinion; rather, unfortunately, he may even oppose his opinion, knowing that he is right, but there is in him a trace of the Jews who envied the Arabs for the great prophethood that Allah, Mighty and Majestic, granted them and placed among them. The Jews used to seek victory over those who disbelieved and strive against them, meaning they hoped for victory over them by following Muhammad (peace and blessings be upon him). But when Muhammad came, they disbelieved in Muhammad because they assumed that the Prophet would come from the Children of Israel, whereas he came from the Arabs. They assumed this out of wishful thinking, whereas in reality they knew the Prophet (peace and blessings be upon him) as they know their own sons.
Among the benefits of His saying: is the refutation of the people of falsehood by their falsehood through reason. Refuting the people of falsehood by their falsehood through reason: how is that? “Do you worship what you carve?” Meaning, how do you carve it and make it yourselves, and then worship it? Is it not more logical, from a rational perspective, that this carved object should worship you, since you are the ones who carved it and brought it into existence? But their minds are inverted, so the matter is reversed: they worship what they carve.
Among the benefits of the verse in His saying: is establishing the proof that Allah alone is the One who deserves to be worshipped, as indicated by His saying: “Who created you.” The Creator is the One who is worshipped. How can one worship what He did not create and leave the One who created him, or worship someone who did not create him as a partner alongside the One who created him? For this reason, Allah established the proof that it is not correct to worship anyone other than Him by His saying: So He said: “Worship your Lord who created you,” and He did not say “Worship Allah,” in order to establish the proof against them through lordship.
Among the benefits of this noble verse is that the deeds of the servants are created by Allah, as indicated by His saying: Whether we consider “ma” (what) to be a source noun or a relative pronoun. If we consider it a source noun, the matter is clear: He created you and created your deeds. If we consider it a relative pronoun, it is because the creation of the object of the action is a branch of the creation of the action. If the object of your action, which you directly performed, is created by Allah, how much more so is your action, which originated from Allah? And in this verse is a refutation of whom? Of the Qadariyyah, who denied that Allah, Exalted is His status, has any role in the deeds of the sons of Adam. They said that man is independent in his action; Allah has no will or creation in it.
In the verse is also a refutation of the Jabriyyah, who say that man is compelled in his action, as indicated by His saying: where the action is attributed to them. Attributing the action to man implies that he is the one who acts and the doer in reality, and that is the case. In reality, man is the one who acts, does, wills, and chooses. If there is a refutation in it of the two deviant groups, which group does it support? It supports the group of the Sunnah and the community, who said that man has the ability, choice, and creation of his action, but the One who created him and created this ability and will is Allah. So his action is attributed to Allah in terms of creation and decree, and attributed to him in terms of bringing into existence and direct performance. So it is attributed to the servant in one respect and to Allah in another respect.
Among the benefits of the noble verse is also what was previously mentioned, which is establishing the proof against the people of falsehood by their falsehood through reason. If Allah created them and created what they do, how can they worship this created thing for Allah and make it a partner with Allah in worship?