“A spring from which the servants of Allah drink” [al-Insan 76:6]—that is, the righteous, not the wicked. Thus, when both groups share the titles “human” and “servant,” the intent of His, exalted be He, statement

“A spring from which the servants of Allah drink” [al-Insan 76:6]

is that He means the righteous alone, for when the righteous are mentioned separately He says,

“Indeed, the righteous will be in bliss” [al-Infitar 82:13],

whereas when the wicked stand alone He says,

“Indeed, the wicked will be in a blazing Fire” [al-Infitar 82:14].

Likewise, in His saying,

“Indeed, Allah is Most Kind and Most Merciful toward people” [al-Hajj 22:65],

the believer is more entitled to that kindness and mercy, even though believers and disbelievers alike fall under the common name “people.” When believers are singled out, they receive explicit praise, as in

“Indeed, Allah is Most Kind and Most Merciful toward people” [al-Hajj 22:65]

and

“and He has always been Merciful to the believers” [al-Ahzab 33:43].

Conversely, when disbelievers are mentioned on their own, blame befalls them, as in

“Unquestionably, the curse of Allah rests upon the wrongdoers” [Hud 11:18],

and

“…that Allah is angry with them, and in the punishment they will abide forever” [al-Ma’idah 5:80].

Such people are excluded from His mercy.

Again, consider His saying:

“Had Allah expanded provision for His servants, they would surely have transgressed on earth” [al-Shura 42:27].

Here both believer and disbeliever share the designation “servant,” yet the disbeliever is more deserving of the charge of transgression, because when believers are treated separately they are praised for the wealth Allah has granted them, as in

“Those who, when they spend, are neither extravagant nor tight-fisted” [al-Furqan 25:67],

and

“and out of what We have provided for them they spend” [al-Baqarah 2:3].

Indeed, abundant provision was bestowed upon Solomon son of David, upon Dhu al-Qarnayn, and upon Abu Bakr,