The benefits of the saying of Allah the Exalted: “If you disbelieve, then indeed Allah is free of you, and He does not approve of disbelief for His servants, and if you are grateful, He will be pleased with it for you. And no bearer of burdens will carry the burden of another.”

Among the benefits of this verse is the clarification that Allah (Mighty and Majestic) commanded the servants to worship Him only because of their need for that and their benefit in it, not because of His need for it, as He said: .
Among its benefits is the affirmation of the name al-Ghani (the Self-Sufficient) for Allah (Mighty and Majestic) and the affirmation of the attribute it indicates, because every name among the names of Allah includes an attribute, but not every attribute includes a name. For this reason, we say that the attributes of Allah are broader than the names of Allah, meaning they are more numerous. The way this is clear is: if we say that every name includes an attribute, the names and attributes would be equal. However, one name can include several attributes. But let us say, at the very least, that it includes only one attribute. If we say that every name includes an attribute, the names and attributes would be equal. There are attributes from which names cannot be derived, and there are many of them. By this, it becomes clear that the attributes are broader and more numerous than the names.
Among the benefits of this verse is that Allah (Mighty and Majestic) does not approve of disbelief for His servants, because it is not fitting for them, since they are the servants of Allah. What is fitting for them is to carry out His obedience and worship, and it is not fitting for them to disbelieve in Him.
Among the benefits of this noble verse is the affirmation of satisfaction (rida) for Allah, as He said: and His saying in what follows it: Satisfaction is one of the active attributes of Allah, because it is connected to His will. Every description connected to the will of Allah is called an active attribute by the people of the Sunnah. And every description connected to a cause is from the active attributes, because it exists when the cause exists. The truth is that satisfaction is a real attribute of Allah (Mighty and Majestic), like joy, wonder, and laughter, and the like. The people of ta'til (denial of the divine attributes) claimed that the meaning of satisfaction is the reward, so they interpreted it with something separate from Allah, detached from Him, fearing that voluntary actions would be connected to Him. This is due to their ignorance. This is because if we interpret it as reward, the reward does not occur except by will, and will does not exist except when the cause of satisfaction exists. At that time, the will becomes a created thing. So they fled from one thing and fell into its like, while distorting the texts by turning them away from their apparent meaning and denying the attribute indicated by the text. These are three dangers. Look at how those who distort words from their places fall into three things, three dangers:
The first danger is that they fell into what they fled from. If what they fled from was a danger, then what they fell into is a danger. The second is that they distorted the text from its apparent meaning, turning it to another meaning. The third is that they denied Allah, what? The attribute indicated by the text they distorted. So, for example, they denied Allah the attribute of satisfaction, distorted the text from its apparent meaning, and fell into what they fled from. And so it is with all the attributes they distorted from their apparent meaning.
Among the benefits of this noble verse is that there is no necessary connection between satisfaction and will. What is its indication? He said: “He does not approve of disbelief for His servants,” while He informed in many verses that disbelief occurs by His will. He said: If we combine this and that, we know that there is no necessary connection between satisfaction and will. He may will what He does not approve of, and He may approve of what He does not will. He may not approve of what He does not will. So, for example, He approves of every person among the people being grateful to Allah. Did He will that? No. He says: .
Among the benefits of this noble verse is the indication that disbelief is not approved by Allah, as He said: The servant must be a believer in his Master and obedient to Him. How can he be a servant and then disbelieve in Him? Yes, how can he be a servant of Allah and then disbelieve in Him?
Among the benefits of this noble verse is the virtue of gratitude and that the grateful one attains the satisfaction of his Lord, as He said: And it came in the hadith: He eats a meal and praises Him for it. Does the meal mean a portion of food or does it mean every mouthful?
The student: A portion.

The Shaykh : There are those who see that the meaning is a portion, and there are those who see that the meaning is a mouthful. Imam Ahmad (may Allah have mercy on him) used to praise Allah for every mouthful he ate. So it was said to him about that, and he said: “Eating and praising is better than eating and being silent” Eating and praising is better than eating and being silent, because the wording of the hadith: “He eats a meal” is ambiguous, as it may mean a mouthful or a portion of food. And the same is said regarding drinking. A person should drink in three breaths, praising Allah for every breath, if we say that the meaning of a drink is a breath. Yes.
He said: So among its benefits is the virtue of gratitude.
Among its benefits is that Allah approves of gratitude for His servants. And if Allah is satisfied with the servant, that is a cause for the satisfaction of the servant. Pay attention! If Allah is satisfied with the servant, it is a cause for the satisfaction of the servant. And the proof of that is His saying: So Allah is satisfied with them for their worship of Him, and they are satisfied with Him for what He rewarded them with. We ask Allah to make me and you among them. .. The person is satisfied with his Lord and Allah is satisfied with him, .
Yes, and among the benefits of this verse is that no soul carries the sin of another soul, even if the soul guarantees that sin. And if it guarantees that sin, meaning, for example, if a person says to another: Do such and such of the sins, and the sin is on me. Is that valid? He says: I am the guarantor. Do you see, if he guarantees a debt for a person, is it valid? It is valid. And he burdens himself with this guarantee, he burdens himself with a debt. If that is the case, why is it not valid to guarantee the sin of the one who committed the sin? We say: Because of the saying of Allah the Exalted: We will remove the punishment from you. Allah the Exalted said: Rather, on the Day of Resurrection, the matter will be more severe They will disown them and argue in the Fire. Every group will disown the other. So it is not possible for anyone to carry the sin of anyone ever.
Among the benefits of this noble verse, well, we have left to ask before we take this benefit: If someone says: How is this noble verse combined with the saying of the Messenger (peace and blessings be upon him): And his informing that no soul was killed unjustly except that a share of that was upon the first son of Adam - who killed his brother -? The answer is that the one who initiates a bad custom, the sins of those who follow him are upon him, because this is from what? From his action, the cause. So in reality, he did not carry the sin of another except because he is the cause that led people to this sin. Pay attention! People may be alienated from this sin, fearing it and being awed by it. So if a person does it, the matter becomes easy for them and they imitate him, especially if the person is one of word and obedience, like the prince and the scholar, and the like. So there is no contradiction between the verse and the hadith. What is its indication? That the one who initiates a bad custom, he did the action by which the sin is, and the cause