He says: My Lord knows better than you about the condition of the one whom Allah has made for the greatest success, as He made him a prophet and sent him with guidance, and promised him a good outcome: meaning himself. If he were as you claim, a liar, a magician, or a fabricator, He would not have qualified him for that, because He is Self-Sufficient, Wise, and does not send liars, nor does He favor magicians, nor do the wrongdoers succeed with Him. The outcome of the abode is the praiseworthy outcome. The evidence for this is His saying, 'Those will have the outcome of the abode: Gardens of Eternity,' and His saying, 'And the disbelievers will know for whom is the outcome of the abode.' The intended abode is this world, and its outcome is that the servant is sealed with mercy and pleasure, and the angels greet him with glad tidings at death. If you say: Both the praiseworthy and the blameworthy outcomes can be called the outcome of the abode, because this world can end either in good or in evil, why is its good ending given this name rather than its evil ending? I say: Allah, glorified and exalted is He, has made this world a means to the Hereafter, and He wants His servants to do nothing in it except good, and He created them only for that purpose, so that they may receive a good ending and a truthful outcome. Whoever acts in it contrary to what Allah has set for it has distorted it. Therefore, its original outcome is the outcome of good. As for the outcome of evil, it is not to be considered because it is a result of the distortion of the wicked. [Mahamud said: 'The outcome is the praiseworthy outcome, and the evidence for this is His saying, 'Those will have the outcome of the abode: Gardens of Eternity,' and His saying, 'And the disbelievers will know for whom is the outcome of the abode.' The intended abode is the abode of this world, and its outcome is that a person is sealed in it with mercy and pleasure, and the angels greet him with glad tidings at death. He said: If you say that both the praiseworthy and the blameworthy outcomes can be called an outcome, because this world can end either in good or evil, why is its good ending given this name rather than its evil ending? I say: Because Allah, glorified and exalted is He, has made this world a means to the Hereafter and wants His servants in it to worship Him and do nothing but good, and He created them only for that purpose, as He said: 'And I did not create the jinn and mankind except to worship Me.' So whoever acts in this world contrary to that has distorted it, because its original outcome is the outcome of good, and as for the outcome of evil, it is not to be considered because it is from the distortion of the wicked.'] Ahmad said: And the principles of the people of truth that illuminate this matter have already been mentioned, and the point that needs to be renewed here is that his argument for the outcome of good and the worship of Allah, glorified and exalted is He, is intended for him and nothing else by His saying, 'And I did not create the jinn and mankind except to worship Me,' is opposed by similar examples in the evidence of the people of the Sunnah regarding their beliefs, such as His saying, 'And We have certainly created for Hell many of the jinn and mankind.' The intended meaning, and Allah knows best, is: 'And We have created many of the two weights for the punishment of Hell.' And from this is what is narrated about Al-Faruq, may Allah be pleased with him, that he said: 'Indeed, you are the family of the dust, created for the fire,' meaning: created for it. So if the verse of the winds apparently indicates that Allah, glorified and exalted is He, created the two weights so that their outcome would be Paradise as a reward for their worship of Him, the verse of Al-A'raf indicates that He created many of the two weights so that their outcome would be Hell as a reward for their disbelief.

And at that time, it is necessary to combine the two verses, and to carry the generality of the verse from Adh-Dhariyat to the specificity of the other verse. What is meant is: 'And I did not create the jinn and mankind except to worship Me,' combining the evidence. It has been established that both outcomes are intended by Allah, glorified and exalted is He. This is after the corroboration of rational proofs on that. The reason for the frequent mention of the absolute outcome and the intention of good by it is that Allah, glorified and exalted is He, has guided people to it and promised them what has been mentioned regarding the path of its safety and everlasting bliss. He has prohibited them from its opposite and warned them about following it with various painful punishments. He has instilled in them minds that guide them to the outcome of good, and He has enabled them to achieve it, removing their obstacles and providing them with motivations. Therefore, it is their right not to deviate from the outcome of good nor to take any other path, and to make it their focus. Thus, the outcome is mentioned, and what is meant by it is good, derived from that. And Allah knows best. The essence is that since it is what is commanded and encouraged, it is treated as what is intended, even if it is not intended by many of the creation. Some of them said to me: What prevents you from saying that the understanding of the absolute outcome being the outcome of good comes from its being stated, but from its addition to its possessors with the definite article in the mentioned verses, like His saying: 'Whoever has the outcome of the home,' and 'The disbelievers will know to whom belongs the outcome of the home,' and 'The outcome is for the righteous.' So I understood the definite article to mean that it is the outcome of good, as it is for them, and the outcome of evil is against them, not for them. Just as they say: 'The circle is for so-and-so,' meaning: the circle of victory and triumph. And 'the circle against so-and-so,' meaning: the circle of disgrace and evil. I said: I would have had a statement on that were it not for the revelation: 'Those will have the curse and for them is the worst of the home,' and it did not say 'against them.' Thus, the use of the definite article instead of 'against' is evidence of fulfilling the indication with the definite article regarding the intention of the outcome of good, and Allah knows best. And Ibn Kathir read: 'Musa said' without the conjunction, according to what is in the Mushafs of the people of Mecca. This is a good reading, as the context is one of questioning and inquiry about what Musa, blessings and peace be upon him, answered them when they named such miraculous verses as magic that is fabricated. The other aspect is that they said that, and Musa, blessings and peace be upon him, said this, to allow the observer to weigh between the statement and what is stated, and to discern the invalidity of one and the validity of the other: 'And by its opposite, things become clear.' [He who wrongs his peers in their obligation... that they become equal to him, and he blames them, and through them we know his virtue... and by its opposite, things are distinguished.] This is from Abu Tayyib Al-Mutanabbi, praising Harun ibn Abdul Aziz, meaning: he wrongs his peers in obligating them to be equal to him, and in that is hardship for them, a metaphor indicating that no one is equal to him. And his saying: 'And by its opposite, to the end of it,' is evidence for what preceded. It is narrated: 'Things become clear,' and the meaning is the same, meaning: things are known by understanding the meaning of their opposites.] And it was read: 'It will be' with the pronoun and the feminine form.