And when the kings of this world are dominant, they do not want their command to be disobeyed. So when they warn against something, they want it not to be approached. If someone does it, their action is outside of their intention. Thus, their punishment for him for deviating from their intention is a remedy for what has afflicted them from the disease of anger. It has been made clear that He, glorified and exalted is He, is not like that, and that He is free from anything deviating from His intention, and from any benefit resulting from obedience or harm from disobedience. Indeed, His punishment is only for opposing His command while entering under His intention by compelling and forcing him. This is in the essence of the matter. As for in appearance, the matter is that it should not appear that there is a prohibition from either of them except by the diversion of choice. So He said, diverting the saying from the manifestation of greatness, fulfilling the warning of what is truly deserving of it from the comprehensive name of attributes of greatness and others, due to the necessity of the situation for Him: "And if Allah had willed," meaning the One encompassing all attributes of perfection, "He would have made them," meaning the gathered ones, "one nation," for punishment or reward. But He did not will that; rather, He willed for them to be two groups: just and unjust, so that His grace and justice may manifest, and that He is a singular, overpowering God, who does not care for anyone. This is the meaning of His saying: "But He admits whom He wills," meaning His admission "into His mercy" by creating guidance in his heart, so their actions are in their proper places, and they are the just. And He admits whom He wills into His wrath by creating misguidance in their hearts, so they become unjust. Thus, they have no action in its proper place. The just have no enemy or opposition, and the unjust, meaning those deeply rooted in injustice, whom He willed their injustice, He admits them into His curse. They have no protector to manage their affairs and strive to reform them, nor a supporter to aid them from humiliation. The verse is from the intertwining, and it is evident that mentioning mercy first is a proof of the curse secondly, and injustice and what accompanies it secondly is a proof of its opposites first. The secret is that He mentioned the true cause for the people of happiness to motivate them towards more gratitude, and the apparent cause for the people of misery to deter them from disbelief.