Allah the Exalted said: << يعذب من يشآء ويرحم من يشآء وإليه تقلبون >

Then Allah the Exalted said:[Surat al-'Ankabut :21] meaning after the resurrection After this, He punishes whom He wills, and it is permissible that it be even in this world, because punishment occurs in this world and in the Hereafter. The penalties confirmed for crimes are part of the punishment, as the Prophet (peace and blessings be upon him) said regarding the two who swear oaths of accusation Likewise, the calamities that befall a person in his body, his family, and his wealth are also part of the punishment[Surah al-Shura: 30] And His saying: It came with the present-tense verb, indicating that this is a matter among His actions that is continuous, not a past matter that has ended. Just as it occurs in the present, it also occurs in the future. What is the punishment? {Let us continue, O Abdul Aziz} The punishment is the penalty, meaning He punishes. And His saying: It has passed before us many times that when Allah (Glorified and Exalted is He) attributes an action to His will, it is accompanied by wisdom. For Allah (Glorified and Exalted is He) does not do anything for the sake of will alone, but everything He does is by His will accompanied by His wisdom. This is a clear matter, for whoever punishes [thus, with a kasrah on the dhal] must have done what warrants punishment, and at that time the wisdom lies in his punishment. Allah the Exalted does not punish whom He wills without a sin, for His wisdom rejects that and His mercy rejects that, contrary to the one who said:"And it is permissible for the Master to punish the people without any sin or crime having occurred."
Then He explained the reason for that by saying:
"For everything from Him the Exalted is beautiful, for He is not questioned about His action"
This is not correct. And if it is permissible rationally, it is impossible religiously. Because Allah says in the Qudsi Hadith: And He said in the Qur'an: [Ta-Ha: 112]. The important point is His saying: I said: It is accompanied by what? By wisdom. So He does not punish except those who deserve punishment. And in this – yes, the benefits later – He shows mercy. Mercy is an attribute of Allah (Mighty and Majestic), and it necessitates bestowing favors and doing good, whether the good is by creating something loved or by repelling something disliked. For the mercy of Allah (Mighty and Majestic) is for the person either by bringing what benefits him or by repelling what harms him. And His saying: is a present tense verb derived from mercy, and mercy is an attribute of Allah (Mighty and Majestic) established in reality. What is among its effects? Bestowing favors and doing good, or the will to bestow favors and do good. It is not itself the bestowing of favors and doing good and the will, contrary to those who said that. Who? From whom?
The students: The Asha'irah

The Shaykh : The Asha'irah, and behind them the pure deniers of attributes, who are more extreme. They say that mercy means the will to bestow favors, and some of them say: or the bestowing of favors. Yes, and the correct view is contrary to that, because the will arises from mercy: He shows mercy and then wills to do good or bestow favor. And this is the position of the people of the Sunnah and the community, that mercy is an attribute established for Allah in reality. And those who argued against it being real said: "Because mercy is weakness and softness in the one who shows mercy, you find his heart breaking until he shows mercy" Our answer to this is simple: we say there are two aspects. One is that we deny that this is from the category of weakness and softness, for we find tyrannical kings who show mercy and there is no weakness or softness in them. And secondly, even if this meaning were necessary for mercy in humans, it is not necessary for Allah, like other attributes that are established in reality for the created and also for the Creator. For the necessary conditions and accidents that apply to an attribute of the created cannot apply to an attribute of the Creator, because of the great difference between them in essence and attributes. Just as Allah (Glorified and Exalted is He) has no likeness or equal in His essence, so He has no likeness or equal in His attributes. Now, The author (may Allah have mercy on him) said: "

punish whom He wills

يعذب من يشاء

[Al-Baqarah 2:284]

His punishment

has mercy upon whom He wills

ويرحم من يشاء

[Al-'Ankabut 29:21]

His mercy" Is that what you have? "You are returned" to Him, not to anyone else. So the advancement of the object indicates restriction. The return or turning to Allah (Mighty and Majestic) is not to anyone else. And is this general or specific? General for everyone. Where do people return to? To Allah (Glorified and Exalted is He), no matter how much they flee. Yes, so the return means the sending back to Allah (Glorified and Exalted is He). And since our return is to Allah, He is the Judge between us. He is the one who judges between His servants in what they differed in, and He judges between His servants in what is between Him and them. Meaning, the judgment of Allah over the servants includes the judgment in what is between Him and them, and the judgment in what they differ in. So the believers and the disbelievers, yes, they differ, so Allah judges between them on the Day of Resurrection. And likewise, the aggressors and those who are aggressed upon differ, so Allah judges between them on the Day of Resurrection.