Mentioning the benefits of faith in divine decree and clarifying that divine decree contains both good and evil.

The Shaykh : Faith in divine decree has great benefits, among which is:
that it completes the oneness of lordship, and we are required to fulfill the categories of tawhid (the oneness of Allah) and perfect them.
And among them is that it necessitates sincere reliance upon Allah (Mighty and Majestic). When you know that everything is by the decree and destiny of Allah, your reliance upon Allah becomes sincere.
And among them is that it brings tranquility to the heart. When you know that what struck you was not going to miss you, and what missed you was not going to strike you—what do you say? You feel at ease. When bad things happen to you, you say, "This is written for me," and you feel at ease.
And among them is that a person does not become arrogant with his deeds. If he does a deed for which he is thanked, it is because Allah granted it to him and decreed it for him. Allah pointed to this in His saying: This is the tranquility we mentioned. What comes after it? It means joy, arrogance, and self-admiration.
And among the benefits of faith in divine decree is that a person takes the means. This is only possible when a person believes in the wisdom of Allah (Mighty and Majestic) and that He (Exalted and Majestic is He) does not decree things except that they are connected to their causes. For this is the perfection of wisdom. The most important thing is the tranquility of the heart, not being arrogant with what one has done, relying upon Allah (Glorified and Exalted is He), and perfecting what? The oneness of lordship. All of this is among the benefits of faith in divine decree.
Then know that the Messenger (peace and blessings be upon him) said regarding divine decree: Is evil attributed to Allah? Is evil attributed to Allah? No, it is not attributed to Him, due to the saying of the Prophet (peace and blessings be upon him): So evil is not attributed to Allah, neither in action, nor in decree, nor in judgment. It is never attributed to Him. Evil only exists in the created things, not in the action of Allah. The difference between the action and the created thing is clear. When your child is sick and needs cauterization, you cauterize him. The fire will burn him and cause him pain. This is evil. So the created thing is evil, but my action is good because I want his benefit. So there is a difference between the action and the created thing. Evil is only in the creations of Allah.
Then, despite that, it is not pure evil. Do you think that the evil which Allah decrees for you is pure evil? No, rather it may be evil in its place and in its time only. That is, it is limited evil in its place and in its time. We say "in its place" because it may be evil for you, but good for others. So if we see a wrongdoer who persists in his wrongdoing, and Allah takes him with a powerful and mighty grasp, that becomes evil for him, but good for the others who take a lesson from what Allah did to him. As He (the Exalted) said regarding the town that transgressed on the Sabbath: And it is evil in its time as well. It is not absolute evil; it is evil in its time, because good may follow it. Good may follow it. If blessings continue upon a person, it may lead him to what? To arrogance and transgression. Indeed, if good deeds continue and no bad deed occurs to break the sharpness of his self, he may turn away from repentance and neglect it, forgetting it. How many people have committed a sin, then remembered it, sought forgiveness for it, and became better after the repentance than before, or better than before? Because whenever he remembers his disobedience, his self becomes humble and his arrogance is restrained, or his haughtiness is restrained. Is that not so? Look at Adam (peace be upon him). Did he receive selection, repentance, and guidance before he ate from the tree? No. But when he ate and regretted it: Yes. Allah the Exalted said: Look at the state of the three who were left behind after the sin and after the calamity that struck them, until their souls became narrow to them and the earth became narrow to them despite its vastness, and they began to deny people, even their relatives. A relative would see him as if he were a stranger, because of what was in his heart, until his own self became strange to him. Yes. After this great distress, what became of them? After their repentance, they had a joy that has no parallel. And their state after the repentance, after Allah turned to them in mercy, was more perfect than before. And their mention after the repentance was greater than before. If they had gone out with the people to Tabuk and walked, would they have been mentioned by name? ... We can appreciate the value of these great verses that are recited in the mihrabs and minbars of the Muslims until the Day of Resurrection. This is something great. I say that faith in divine decree necessitates for a person such great matters. And the evil in the saying of the Messenger (peace and blessings be upon him): is limited evil in... its place and its time. It is limited evil in its place and its time. However, it is not evil in the action of Allah, but it is evil in His created things (Glorified and Exalted is He). Yes.