The benefits of the saying of Allah the Exalted: “Indeed, those who say, ‘Our Lord is Allah,’ and then remain steadfast—angels will descend upon them, saying, ‘Do not fear and do not grieve, and rejoice in the Paradise which you were promised.

Among the benefits of the verses is, first, that mere belief is of no benefit unless it is accompanied by action, as Allah the Exalted said: And what many people say: “We are upon the belief, upon the belief.” This is true, without doubt, and they are praised for it, but it is necessary to say: “We are upon the belief and righteous action,” because action is indispensable.
And among the benefits of this noble verse is the exhortation to steadfastness. Steadfastness on what? On the religion of Allah (Mighty and Majestic), that one remains firm upon it and stays steadfast upon it, and does not change.
And among the benefits of this noble verse is the affirmation of the angels, as He said: .
And among the benefits of this noble verse is that Allah the Exalted has made the angels subservient to the children of Adam in many places, as in this verse, and as in the saying of Allah (Blessed and Exalted is He): , and as Allah the Exalted has made them sit at the doors of the mosques on Friday, writing down the first, then the first, and so on, to other places mentioned in the Book and the Sunnah.
And among the benefits of the noble verse is that the angels who descend upon these steadfast believers bring them glad tidings of two things, or rather three things: First, that there is no fear for them; second, that they will not grieve; and third, that Paradise is their abode. The difference between fear and grief has been mentioned previously.
Yes, and among the benefits of the noble verse is the realization of the glad tidings with what supports them. That is, it is not sufficient to say to someone: “Rejoice in good,” until you clarify what supports this glad tidings. This is taken from this verse, which is His saying: This is because of their knowledge that the promise of Allah is not broken.
And among the benefits of the noble verse is that the angels are the close friends of Allah for those who believed and remained steadfast in this worldly life and in the Hereafter. As for this worldly life, it is their protection from sins and mistakes, their preparation for righteous action, their assistance in it, and their firming of them upon it. As for the Hereafter, there is no... for the angels take charge of them, the angels receive them, and they also enter upon them from every gate of Paradise, and so on, of what Allah (Mighty and Majestic) has mentioned.
And among the benefits of the noble verse is that for those who believed in Allah and remained steadfast, there is in Paradise whatever the souls desire. In another verse, it is mentioned: whatever the souls desire and what the eyes delight in. So the people of Paradise will have two pleasures therein: the first pleasure is through taste and flavor, and the second is through sight and looking.
And among the benefits of the noble verse is that in Paradise there is everything that is sought, as He said: So whatever they ask for, it is present in Paradise. We ask Allah to make us and you among its people.
Among the benefits of this noble verse is that they are given this provision in Paradise as an honor and a distinction, as He said: And the origin of the provision (nuzul) is what is presented to a guest as a mark of honor.
And among the benefits of the verse is that they only reached that state by the forgiveness and mercy of Allah, as He said: And had it not been for that, they would not have reached what they reached. For this reason, the Prophet (peace and blessings be upon him) informed that no one will enter Paradise by his work. They said: “Not even you, O Messenger of Allah?” He said: So a person does not reach Paradise by his work. The way of this is that if the work were compared to the blessing that Allah bestowed upon the person, it would be nothing, for the blessings of Allah are innumerable and uncountable. Rather, some of the scholars of knowledge said: What is the gratitude for the blessing of Allah upon the blessing? It is a blessing that requires a second gratitude, and the second gratitude is a blessing that requires a third gratitude, and so on. And upon this, the poet says: If my gratitude for the blessing of Allah is a blessing upon me, then it is not upon me, there is no god but Allah.
If my gratitude for the blessing of Allah is a blessing upon me, then in its like, gratitude is obligatory.
So how can the gratitude be reached except by His grace, even if the days lengthen and life continues.
And among the benefits of this noble verse is the affirmation of two of the names of Allah, which are: Here we give you a useful benefit regarding the Most Beautiful Names: The Most Beautiful Names indicate the Essence and the Attribute by way of correspondence, inclusion, and implication. So, indicates that there is a Forgiver, and He is Allah, and it indicates the attribute of forgiveness for Him, for it is not possible for a derived name to exist without the root of derivation existing in the described entity. Therefore, you do not say of the blind man that he is the Seeing One, nor of the deaf man that he is the Hearing One. So, it is necessary to affirm the Essence that possesses what the name indicates, and it is necessary to affirm the attribute from which the name was derived. It is also necessary to affirm the necessary consequence of that attribute; this is required. Now, an example of this is what Allah, Blessed and Exalted is He, said: [Al-Talaq: 12]. He informed that He created, and He made clear that He informed us of this so that we may know that He is Able to do all things and that Allah has encompassed all things in knowledge. How did the attribute of creation indicate knowledge and power? Because creation is not possible except with what? Except with knowledge: He knows how He creates. And creation is not possible except with power. Therefore, one who has no knowledge cannot create, and one who has knowledge but is incapable cannot create. Have you seen if a person wanted to repair a recorder, is it possible for him to repair it except with knowledge of how to repair it? It is not possible. And is it possible for him to repair it while he is incapable and paralyzed? It is not possible. So, is among the names of Allah, and it includes the indication of the Essence, which is Allah, and the attribute of creation, and the attribute of knowledge, and the attribute of power. Are you with us? Now, it indicates the attribute of the Creator, which is the Essence of Allah, Mighty and Majestic, and the attribute of creation by way of inclusion and correspondence. How by way of inclusion and correspondence? If the word is taken in its full meaning, the indication is called correspondence. If it is taken by part of its meaning, the indication becomes inclusion. If it is taken by what necessarily follows from it, the indication becomes implication. Is that clear? So, the indication of the Creator to the Essence and the attribute of creation? That is correspondence. And its indication to the Essence alone? That is inclusion. And to creation alone? That is inclusion. And to knowledge and power? That is implication. Now, we give an example in tangible things. You say, for example: "I have a house." The house, as we know, includes rooms, chambers, courtyards, doors, windows, and so on. The indication of this word to all of this, to the sum of this? It is an indication of correspondence, O brothers, correspondence. And its indication to every chamber, room, and window? That is inclusion. And its indication that this house has a builder? That is implication. Now, the names of Allah, the Exalted, are applied in this manner as well. They say: If the name is transitive, it is necessary to believe in it as a name of Allah, and to believe in what it indicates of an attribute, and to believe in what follows from that attribute in terms of actions. So, Al-Ghafur (The Forgiver) — pay attention! — belief in it is not complete until you believe that Allah, the Exalted, named Himself with this name so you believe that Al-Ghafur is a name of Allah. It is necessary that you believe in what it includes of an attribute, which is? Forgiveness. It is necessary that you believe that Allah forgives, by the implication of this name . So, pay attention to these two rules: The indication of the name to the meaning includes three indications: correspondence, inclusion, and implication. Then, if the name is among the names of Allah and is transitive, belief in it is not complete except with three things: that you believe it is a name of Allah, that you believe in what it indicates of an attribute, and that you believe in what follows from it in terms of effect. If the name is not transitive, it is necessary to believe that it is a name of Allah and in what it includes of an attribute, and it has no effect, because it is not transitive. For example, Al-Hayy (The Living) is a name of Allah, and belief in it is not complete until you believe that it is a name of Allah and that Allah possesses what it indicates of an attribute, which is: life. Does it have an effect? No, life is a necessary attribute that does not transit. But Al-Sami' (The Hearing)? It is transitive. Al-Sami' is the One who has hearing and hears with it. Al-Basir (The Seeing) is the One who has sight and sees with it.