are punished for this by having impulses toward wickedness placed in their hearts, through which they come to deserve punishment. This, then, is the commanding of the affluent to act wickedly in the town. At that point, the sentence against them becomes due, and He destroys it utterly.

His words, exalted is He, “And when We intend to destroy a town” [al-Isrā’ 16], indicate that this command is intended to bring about their destruction, whereas the command imposing religious duties is not of this kind. His words, “We command its affluent inhabitants,” indicate that this is not a general command, whereas the command imposing religious duties is general: the command to believe and perform righteous deeds applies to everyone, not specifically to the affluent.

Moreover, the point of the verse is that We do not destroy them except for their sins, as He, exalted is He, says:

“We never punish until We have sent a messenger (15).” [al-Isrā’ 15]

Thus, when We intend their destruction, We do not destroy them except for a sin. Rather, He inspires them to wickedness, through which they deserve punishment. The verse itself therefore makes clear that what is meant is not the command imposing religious duties and prescribing the law with which the messengers were sent, for He does not command anyone to commit wickedness or disobedience.

The Quran indicates in numerous places that He commands only good deeds and does not command evil. Rather, He forbids the various forms of evil and whatever constitutes wickedness, condemns it, and threatens punishment for it. As He, exalted is He, says:

“Indeed, Allah commands justice, excellence, and giving to relatives, and forbids immorality, wrongdoing, and oppression.” [al-Nahl 90]