brings opposites forth, one from another, and all the elements have yielded to Him. (1)

His words, “All good is in Your hand,” mean that all good comes from Him, and none but Allah brings about good deeds and blessings. Evil, however, is not attributed to Allah Most High—not as an attribute, a name, or an act—although it is found among the things He brings about and is included within His decree and predestination.

Thus, both good and evil fall within divine decree and predestination, and nothing occurs in His dominion except what He wills. Evil, however, is not attributed to Allah. It is therefore not said, “Good and evil are in Your hand”; rather, one says, “All good is in Your hand,” as Allah and His Messenger said.

As for the qualification added by some exegetes, “Evil is likewise in Allah’s hand,” it is sheer error. It arose from their supposition that singling out good for mention would conflict with the universal scope of His decree and predestination. The answer is what we have explained in detail.

His words, “And You provide without measure for whomever You will”: Elsewhere, Allah has mentioned the means by which His provision may be attained, as in His words, “Whoever fears Allah, He will make a way out for him * and provide for him from where he does not expect. Whoever puts his trust in Allah, He is sufficient for him.” Thus, servants must seek provision from none but Allah while pursuing it through the means that Allah has facilitated and permitted.

(28) “Believers must not take disbelievers as allies rather than believers. Whoever does so has nothing whatsoever to do with Allah, unless you take precaution against them. Allah warns you of Himself, and to Allah is the final return.”

This is a prohibition and warning from Allah to the believers against taking disbelievers as allies rather than believers. The believers are allies of one another, and Allah is their Protector.

“Whoever does so”—meaning, forms such an alliance—“has nothing whatsoever to do with Allah.” That is, he is disassociated from Allah, and Allah disowns him, as the Most High says, “Whoever among you takes them as allies is indeed one of them.”

His words, “unless you take precaution against them,” mean: unless you fear for yourselves if you openly display hostility toward the disbelievers. In that situation, you are permitted to maintain peaceful relations and a truce, but not to form the kind of allegiance that consists of love in the heart followed by support.

“Allah warns you of Himself.” That is, fear Him and stand in awe of Him, giving fear of Him precedence over fear of people. He alone governs the affairs of His servants and holds them by their forelocks. To Him they will return and ultimately be brought back. He will richly reward whoever gives fear and hope of Him precedence over all else, and He will punish the disbelievers and those who take them as allies with grievous torment.

(29–30) “Say, ‘Whether you conceal what is in your hearts or reveal it, Allah knows it. He knows all that is in the heavens and all that is on earth, and Allah is capable of all things. * On the Day when every soul finds present whatever good it has done and whatever evil it has done, it will wish there were a vast distance between itself and that evil. Allah warns you of Himself, and Allah is Most Compassionate to His servants.’”

The Most High declares that His knowledge encompasses everything within people’s hearts, whether they conceal it or reveal it. Just as His knowledge encompasses everything in the heavens and on earth, nothing whatsoever is hidden from Him.

Along with His all-encompassing knowledge, He is the Almighty, capable of all things; nothing in existence can resist His will.

(30) After describing to them such greatness and breadth of attributes as should make His servants remain mindful of Him in every state, He also mentioned another reason to remain mindful of Him and fear Him: they are all proceeding toward Him, and their deeds—both good and evil—will then be brought before them.

Those who did good will then delight in what they sent ahead for themselves, while those who did evil will be filled with regret when they find their deeds present before them and wish there were a vast distance between themselves and those deeds.

When a servant knows that he is advancing toward his Lord and laboring through this life, and that he must inevitably meet his Lord and encounter the fruits of his labor, this requires him to exercise caution, avoid deeds that lead to disgrace and punishment, and prepare through righteous deeds that bring happiness and reward. For this reason, the Most High says, “Allah warns you of Himself.” He does so by revealing to you the attributes of His greatness, the perfection of His justice, and the severity of His retribution. Yet despite the severity of His punishment, He is Most Compassionate and Merciful.

It is part of His compassion and mercy that He instills fear in His servants and restrains them from error and corruption. As the Most High says after mentioning the punishments, “This is how Allah makes His servants afraid: ‘O My servants, then fear Me!’” Through His compassion and mercy, He has made easy for them the paths by which they attain good; and through His compassion and mercy, He has warned them against the paths that lead to what they dread.

We therefore ask Him, Most High, to complete His favor upon us by enabling us to follow the straight path and remain safe from the paths that lead those who tread them into the blazing Fire.

(31–32) “Say, ‘If you love Allah, follow me; Allah will love you and forgive your sins. Allah is All-Forgiving, Most Merciful.’ * Say, ‘Obey Allah and the Messenger.’ But if they turn away, Allah does not love the disbelievers.”

This verse is the criterion by which those who truly love Allah are distinguished from those who make a mere claim. The sign of love for Allah is following Muhammad (may Allah bless him and grant him peace), for Allah made following him and everything to which he calls the path to His love and good pleasure. Allah’s love, good pleasure, and reward can therefore be attained only by affirming the truth of what the Messenger brought in the Book and Sunnah, obeying their commands, and avoiding their prohibitions.

Whoever does so will be loved by Allah, rewarded as those who love Him are rewarded, forgiven his sins, and have his faults concealed. One might then ask: What is the true nature and character of following the Messenger?

(32) He answers with His words, “Say, ‘Obey Allah and the Messenger,’” by obeying commands, avoiding prohibitions, and affirming the truth of what is reported. “But if they turn away” from that, then this is disbelief, and Allah “does not love the disbelievers.”

(33–34) “Indeed, Allah chose Adam, Noah, the family of Abraham, and the family of Imran above all peoples—descendants one of another. Allah is All-Hearing, All-Knowing,” and so on to the end of the account.

Among Allah’s servants are chosen ones whom He selects and elects, bestowing upon them lofty virtues, sublime qualities, beneficial knowledge, righteous deeds, and diverse distinctions. He mentioned these eminent households and the accomplished men they produced, who attained the qualities of excellence. Virtue and goodness ran through their descendants and embraced both their men and women. This is