The benefits of the saying of Allah the Exalted: “And those who dispute concerning Allah after His command has been accepted, their argument is refuted with their Lord, and upon them is anger, and for them is a severe punishment.”

Among the benefits of these noble verses is the clarification of the invalidity of all arguments that contradict the religion of Allah, as He said: .
Among the benefits of these noble verses is that those who dispute have no ground for their dispute, because the truth has become clear and people have accepted it, as He said: .
Among the benefits of this noble verse is the invalidity of the arguments of the people of falsehood, as He said: .
Among its benefits is that these falsifiers, even if they appear to overcome the people of truth in the outward appearance, their argument does not benefit them with Allah; rather, it is invalid. This is among the benefits of His saying: , because the argument of the disbeliever and the falsifier may not be refuted before people. The one who disputed with him may be weak in his knowledge, or his understanding, or his ability to argue. But whatever the case, it is invalid with Allah, indeed refuted.
Among the benefits of this noble verse is the affirmation of anger for Allah (Mighty and Majestic), as He said: . If someone were to say: How do you affirm anger for Allah (Mighty and Majestic) when it is not attributed to Allah here? Rather, He said: , and it is an indefinite noun, so how do you affirm it for Allah?
The answer is that the context specifies this, as He said: . If it is refuted with their Lord, does Allah accept them or become angry? He becomes angry. This is one aspect.
The second aspect is that Allah the Exalted has affirmed anger for Himself in other verses. Therefore, it is correct to affirm the anger of Allah, or to affirm anger for Allah, by this noble verse. I raised this objection because it is not permissible for us to affirm for Allah except what He has attributed to Himself.
Look at the saying of Allah the Exalted: . Is it possible to affirm a leg for Allah in this verse? No, it is not permissible, because Allah the Exalted did not attribute it to Himself; rather, He said: . For this reason, it was narrated from Ibn Abbas (may Allah be pleased with him and him) that he interpreted it by saying: “from severity”. But we say: We cannot affirm a leg for our Lord (Mighty and Majestic) from this verse, because its apparent meaning is contrary to that. However, its context agrees with the hadith affirming a leg for Allah (Mighty and Majestic), where it is explicitly stated that Allah the Exalted reveals His leg. At that point, we say: As long as the context of the verse matches the context of the hadith, the Prophet (peace and blessings be upon him) is the most knowledgeable of people regarding the interpretation of the Book of Allah. Otherwise, it is not permissible to affirm for Allah (Mighty and Majestic) what He has not attributed to Himself.
In summary, it is derived from this verse the affirmation of anger for Allah. What is the evidence? The context indicates it, and it is not impossible for Allah, as evidenced by its explicit affirmation in other verses. If someone were to say: How do you interpret anger? We say: We interpret anger as an attribute of Allah (Mighty and Majestic) that befits Him, and it is not like the anger of created beings. If someone were to say: What do you say about those who interpret the anger of Allah as His retribution? They say: Anger means He took revenge, or He intended to take revenge? The answer is that we say: This is a mistake, an error, refuted by evidence:
First: Allah the Exalted said: , and the meaning of “We were grieved by them” is “We became angry with them, We took revenge from them.” So He made retribution follow anger, and they are two different things.
Second: We say that the anger we affirm for Allah is not like the anger of a created being. When a created being becomes angry, he acts improperly and does not act with the action of the Wise. Because when a person becomes angry, he speaks words he regrets and does deeds he regrets. Perhaps he divorces his wives, perhaps he stops his properties, perhaps he frees his slaves out of intense anger. But the anger of Allah (Mighty and Majestic) is completely devoid of that. He is Wise even when He becomes angry (Mighty and Majestic).
If someone were to say: Is anger a praiseworthy attribute or a blameworthy attribute? The answer is: Anger is a praiseworthy attribute in its proper place, because it indicates the strength of the one who is angry and his ability to take revenge, unlike sadness. For this reason, Allah is not described with sadness because it is a blameworthy attribute. Rather, He is described with anger because it indicates His ability to take revenge. Look, for example, at a man whose son wronged him; does he become sad or angry? He becomes angry and disciplines him. And look at a weak person whom a strong man wronged; does he become angry or sad? He becomes sad and cannot become angry. What does he do if he becomes angry? A man who is as large as a camel and as strong as an elephant strikes a person who is as weak as a thigh. This one becomes angry; what does he do if he becomes angry? Does he jump on him? It is of no use. So anger does not come from one who is not able to take revenge. For this reason, we say: Anger, in its proper place, is a praiseworthy attribute.
Among the benefits of the noble verse is that these people, and may Allah protect us from them, in addition to the anger, have a severe punishment. So they combine the anger of Allah upon them with His severe punishment. We ask Allah the Exalted to include us and you in His mercy, and to guide us and you to what He loves and is pleased with.