The benefits of the saying of Allah the Exalted: “And if Allah had willed, He would have made them one community, but He admits whom He wills into His mercy, and the wrongdoers will have no protector or helper.”

Among the benefits of this noble verse is the affirmation of the will of Allah (Mighty and Majestic), as He said: .
Among its benefits is the refutation of the Qadariyyah, who are those who say that Allah (Glorified and Exalted is He) has no connection to the action of the servant. They say: the servant is independent, and Allah has no will in it. Their extremists deny the knowledge of Allah regarding the states of the servant, except for what has already occurred. They say: Allah does not know what the servant will do, but when the servant does it, He knows it. There is no doubt in their disbelief because they denied the knowledge of Allah. Their moderates deny the will and the creation. This is the position on which their opinion has settled: they say that Allah has no will in the action of the servant, and is not the Creator of the action of the servant. The servant is free; he speaks and he is silent, he acts and he leaves, he sleeps and he wakes up independently, and Allah has no will in it. Do you understand? For this reason, they are called the Majus of the Muhammadan community, because with this belief they make two creators for the occurrence: the occurrences of the servants are created by the servants, and the occurrences of Allah are created by Allah. For this reason, they are called the Majus of the Islamic community. In the noble verse, there is a refutation of them. The way of the refutation is: This is as Allah the Exalted said in Surat Hud:
Now, in it is the refutation of the Qadariyyah, and in it is an argument for the Jabriyyah, because Allah said: So they were divided by the will of Allah, and what Allah willed came to be, and what He did not will did not come to be. This is evidence that the human being has no choice, but rather his action is by the will of Allah. Do you know? It is said: This is what those whose hearts are inclined to deviation have used as an argument, because those whose hearts are inclined to deviation follow the ambiguous and leave the clear. They interpret the ambiguous in such a verse and say: This is evidence that the action of the servant is by the will of Allah, and no one can change the will of Allah. We say: Glory be to Allah! You looked at the evidence with a blind eye, and the other eye has a squint; it is not good. So they looked with a blind eye and a quarter or more. There are explicit verses attributing the action to the human being himself, and that it is by the will of the human being. Does not Allah say: ? Does not Allah (Blessed and Exalted is He) say: ? And the verses in this regard are many. Does not the human being feel that he does the action and is not forced? You come to the mosque without anyone forcing you, you enter the mosque without anyone forcing you, you exit the mosque without anyone forcing you, and this is a tangible thing. So what is the meaning of our action being by the will of Allah? We say: The meaning of our action being by the will of Allah is that whatever we do, Allah has willed it, and His will for it precedes our will, but we do not know of the will of Allah except after the thing occurs, so we know that Allah has willed it. Is this clear? That is, I now will to speak to you and I will to move my hand, is that not so? Did Allah will that I speak and that I move my hand? Yes. By what did you know? By its occurrence, because I know with certainty that it is not possible that there be in the dominion of Allah what He does not will, and I am in the dominion of Allah, and the heavens and the earth are all in the dominion of Allah. So it is not possible that there be in His dominion what He does not will. But I do not know the will of Allah except after the thing occurs. For this reason, some scholars said: “Indeed, the decree is a hidden secret” that the servants do not know, because the servants do not know it except after its occurrence. Now.
Among the benefits of these noble verses is that Allah the Exalted bestows upon whom He wills of His servants and admits them into His mercy, as He said: .
Among the benefits of the noble verse is that there is nothing in Paradise that causes distress. What is its indication? His saying: And mercy necessitates the attainment of what is desired and safety from what is feared. For this reason, the people of Paradise are called out to: And also that we say: and that they rejoice and do not grieve. All the pleasure is complete for the people of Paradise, and there is no spoiling in it, nor fear of illness, nor fear of death. Rather, they do not sleep. Even sleep, they do not sleep from anxiety and pain? No, by Allah, they do not sleep from joy and happiness, so that all their time is occupied with joy and happiness. Their not sleeping is evidence of the perfection of their life, because sleep is only needed to remove previous fatigue and renew subsequent strength, is that not so? For this reason, whenever a person tires, he needs sleep, and when he sleeps, he rises energetic. So we need sleep in this worldly life because of the deficiency of our life, but in the Hereafter there is no deficiency; they are always in joy. O Allah, make us among them. And for this reason He said: The mercy has nothing in it that causes sadness or distress, but rather it is all good.
Among the benefits of this noble verse is that the disbelievers are wrongdoers, rather they are the most wrong of the wrongdoers. The greatest sin is disbelief, that you make a rival for Allah while He created you. So the most wrong of the wrongdoers are the disbelievers. And if we believe in this and it is obligatory upon us to believe in this, do we hope for good from the disbelievers while they are the most wrong of the wrongdoers? No, by Allah, we do not hope for good for Islam from them ever, because they are the most wrong of the wrongdoers. For this reason, it is obligatory that you plant in your heart hatred for the disbelievers and disbelief. It is obligatory that you make it a settled, latent instinct that hates every disbeliever and every disbelief. Now, if a person has characteristics of disbelief and characteristics of faith? The balance and justice is that I love him for what he has of faith and hate him for what he has of disbelief. And a person may have a characteristic of faith and a characteristic of disbelief. The Prophet (peace and blessings be upon him) said: And these two do not take a person out of faith. Now, if you pay attention to this: the disbeliever is the most wrong of the wrongdoers, and whoever is the most wrong of the wrongdoers, it is not possible to hope for good or justice from him. And know that if he is just, it is to exploit the opportunity to take, in place of one instance of justice, multiple instances of injustice. Now, the Jews, we know that they are the most eager of people for money, and yet we find them giving, but they give a cent to take a dollar. Do not ever think that they give anything except to gain more than it. And this is a known thing: Now.
Among the benefits of this noble verse is that the wrongdoers will not find a helper, nor will they find a protector. No helper who repels the punishment or removes it, and no protector who consoles them and makes the calamities easy for them. They do not have this. And this indicates that they are in severe regret because they do not hope for benefit, and Allah the Exalted said: .