The benefits of the saying of the Exalted: ((They did not differ except after knowledge had come to them, out of envy among themselves. And if not for a word that had preceded from your Lord for a specified term, the judgment would have been executed between them. And indeed, those who were given the Book after them are in a doubt concerning it, a disturbing doubt.))

Among the benefits of this noble verse is that the division of these people occurred after the proof had been established against them, as He said: .
And among its benefits is that whoever opposes the religion after the arrival of knowledge is an aggressor and a transgressor, as He said: .
And among the benefits of this noble verse is the affirmation of the speech of Allah, Mighty and Majestic, as He said: . There is no doubt that Allah the Exalted is described with speech, because it is a perfection, and the opposite of speech is muteness. Muteness is a deficiency. If we were to deny speech, it would necessitate the affirmation of muteness, which is a deficiency from which Allah is free.
If someone were to ask: What is the speech of Allah? We say: The speech of Allah is what is heard with the ears. Jibril hears it, and others whom Allah speaks to hear it. This is the truth. The Jahmiyyah agreed with us on this, saying that the speech of Allah is what is heard with the ears. However, we differ from them in that they say it is created, while we say it is not created. The Asha'irah, the Kullabiyyah, and their like said that the speech of Allah is the meaning subsisting in His Self, not what is heard. They say that what is heard is an expression or a narration of the speech of Allah, and that the speech of Allah is what subsists in His Self. Therefore, they hold that the speech of Allah is not related to His will, so they do not say that Allah speaks whenever He wills, because it is a meaning subsisting in the Self, like the subsistence of hearing and sight. There is no doubt that this is a false statement and that it is further from the truth than the statement of the Jahmiyyah. The Jahmiyyah explicitly state that the speech of Allah is what is heard, not the meaning subsisting in the Self, but they say it is created. If these people say that the speech of Allah is the meaning subsisting in His Self and that He created sounds to express what is in His Self, have they not contradicted the Jahmiyyah? They have not contradicted them; they agreed that this Mushaf in our hands is created. But the Jahmiyyah became bolder than the Asha'irah. The Jahmiyyah said: This is the speech of Allah. Those others said: It is an expression of the speech of Allah. In any case, we say that when Allah attributes speech to Himself and says: and confirms that by saying: , the proofs have established that He speaks to whom He wills of His creation. So what makes us distort? And which is more deserving of perfection: a God who speaks whenever He wills with what He wills, or a God who does not speak? The first. Indeed, the second does not deserve to be a God. For this reason, Ibrahim said: . So, from His saying: , we benefit by affirming speech for Allah, Mighty and Majestic.
And among the benefits of this noble verse is the wisdom of Allah, Mighty and Majestic, in delaying the punishment of the sinners. Among the wisdoms in this is that Allah, Mighty and Majestic, gives them respite so that perhaps they may repent. Therefore, He said: .
And among the benefits of this noble verse is that the world has a limit, as He said: , meaning a specific, limited one, as Allah, Mighty and Majestic, said: , meaning the punishment .
And among the benefits of this noble verse is that those who inherited the Book after them are in a disturbing doubt concerning it. This means the Jews who encountered this Qur'an and inherited it after the previous Jews, and likewise the Christians are in a disturbing doubt concerning it. Branching from this benefit is that such people are not benefited by admonitions or verses. Indicating this is the saying of Allah the Exalted: . Yes.