Many of those who affirm divine predestination (1), as well as the Qadariyyah, regard the divine will as only one kind, just as they regard will and love as one and the same. The Qadariyyah therefore deny that He wills what He has made clear (2) is willed in the verses on divine predestination (3), whereas those affirmers deny that He wills what He has made clear is willed in the verses on divine legislation (4). For, in their view, whenever something is said to be “willed,” it must (5) come to pass.

Allah has stated that He wills to turn to the believers in mercy and to purify them. Yet some of them have repented and some have not, while some have become purified and some have not. Even if the verse were taken to indicate that what He willed—their purification and the removal of defilement—had occurred, the verse alone would still not establish the claim he made.

Further evidence of this is that the Prophet’s wives—may Allah bless him and grant him peace—are mentioned in the verse. The passage enjoins purification by making it obligatory, promises reward for fulfilling it, and threatens punishment for neglecting it.

Allah Most High says:

“O wives of the Prophet! Whoever among you commits a clearly shameful act will have her punishment doubled. That is easy for Allah.”

“And whoever among you is devoutly obedient to Allah and His Messenger and does righteousness, We shall give her reward twice over; and We have prepared for her a generous provision.”

“O wives of the Prophet! You are not like other women, if you are mindful of Allah. So do not be overly yielding in speech, lest one whose heart is diseased be moved with desire” [Surah al-Ahzāb: 30–32], up to His words: “