and His statement:

“Allah intends to make things clear to you, guide you to the ways of those before you, and turn to you in mercy.”

[Surah al-Nisā: 26]

and similar passages, all of which make clear that Allah loves and approves this for you and commands you to do it. Whoever does so attains this intended, beloved, and approved outcome (1), while whoever does not will not attain it.

This has been discussed at length elsewhere, where it was explained that this argument is even more binding (2) against these Qadari Rāfida. For they hold [that] (3) Allah’s will means His command, not that He does whatever He wills. Thus, when Allah wills to purify someone, it does not necessarily follow that the person has actually become purified. Nor, in their view, is it possible for Allah to purify anyone (4). [Rather, whomever Allah wishes to purify may, if he wishes, purify himself, or, if he wishes, leave himself unpurified] (5). According to them, Allah has no power to purify anyone.

As for his statement:

“Because (6) charity is forbidden to them,”

the response to him (7) is: First, the charity forbidden to them is obligatory charity. As for voluntary charities (8), they used to drink from water supplies made freely available between Mecca and Medina, saying, “Only obligatory charity has been forbidden to us; voluntary charity has not been forbidden to us.” If they may benefit from the voluntary charities of others, then it is all the more fitting that they benefit from the Prophet’s charitable property—peace and blessings be upon him. For these assets were not the obligatory zakat—which constitutes the impurities of people forbidden to them (9)—imposed upon the Prophet—peace and blessings be upon him;