He was a believer and he was a sinner, both carried by the word 'min' (of), and they are not equal, carried by the meaning. This is evidenced by His saying, "As for those who believed... and as for those who sinned," and similarly His saying, "And among them are some who listen to you until when they have gone out from you." And the Gardens of Al-Ma'wa is a type of gardens. Allah, the Most High, said, "And indeed, he saw him another time, by the Sidrat al-Muntaha, near which is the Garden of Al-Ma'wa." It is named so because it is narrated from Ibn Abbas, may Allah be pleased with him, that the souls of the martyrs take refuge there. It is said that it is to the right of the Throne. And it was recited: the Garden of Al-Ma'wa, in the singular, as a hospitality given for their deeds. And the hospitality is the gift of the one who descends, then it became general. So their refuge is the Fire, meaning their shelter and dwelling place. It may be intended: so the Garden of their refuge is the Fire, meaning the Fire is for them, as the place of the Garden of Al-Ma'wa is for the believers. As His saying, "So give them glad tidings of a painful punishment," the lesser punishment is the punishment of this world, such as killing and captivity, and what they were tested with from the drought for seven years. And from Mujahid, may Allah be pleased with him: the punishment of the grave. And the greater punishment is the punishment of the Hereafter, meaning: We will make them taste the punishment of this world before they reach the Hereafter, so that perhaps they may return, meaning repent. It was said by Mahmoud: "Its meaning is perhaps they may repent. If you say: 'From Allah, 'perhaps' is a will, and if Allah wills something, it happens, and their repentance is what does not happen, for if they had repented, they would not be tasting the greater punishment.' I say: The will of Allah is related to His actions and the actions of His servants. If He wills something from His actions, it happens and does not stop, due to His ability and the purity of the caller. As for the actions of His servants, they are either willed while they are choosing them, or compelled to them by force. If He wills it and has compelled them to it, then its ruling is like His actions. And if He wills it for them to choose it, knowing that they will not choose it, that does not detract from His ability, just as your will for your servant to choose obedience to you while he does not choose it, because choosing it does not relate to your ability, so its absence is not a deficiency in you." Ahmad said: "This section is very poor, branching from clear polytheism, not from hidden polytheism. So hold on to the evidence of oneness to reject it and avoid it from its root, and Allah is the One sought for help. And he was drawn in interpreting 'perhaps' to the will, and the truth in interpreting it is that it is to hope for the addressees, preventing hope upon Allah, the Most High, as Sibawayh interpreted it previously, and Allah knows best." About disbelief, or perhaps they want to return and seek it, as His saying, "So return us to work righteousness," and the will to return is called returning, just as the will to stand is called standing in His saying, "When you stand for prayer." And it indicates the reading of one who recited: 'they return,' in the passive form. If you say: From where is the interpretation of returning as repentance valid? And 'perhaps' from Allah is a will, and if Allah wills something, it happens and does not stop, and their repentance is what does not happen; do you not see that if it were something that happens, they would not be tasting the greater punishment? I say: The will of Allah relates to His actions and the actions of His servants. If He wills something from His actions, it happens and does not stop, due to His ability and the purity of the caller. And as for the actions of His servants: they are either willed while they are choosing them, or compelled to them by force and coercion. If He wills it and has compelled them to it, then its ruling is like His actions. And if He wills it for them to choose it, knowing that they will not choose it, that does not detract from His ability.

That he may intend something and it does not happen. The doctrine of the people of the Sunnah is that everything Allah intends happens. As it does not diminish your ability that your servant chooses your obedience while he does not choose it, because his choice does not relate to your ability. If it does not relate to your ability, then its absence does not indicate your incapacity. It has been narrated regarding its revelation that there was a dispute between Ali ibn Abi Talib, may Allah be pleased with him, and Al-Walid ibn 'Uqbah ibn Abi Mu'ayt on the day of Badr. Al-Walid said to him: 'Be silent, for you are a boy. I am more youthful than you in youth, stronger than you in strength, more eloquent than you in tongue, sharper than you in spear, braver than you in courage, and more filled than you in the battalion.' Ali, may Allah be pleased with him, said to him: 'Be silent, for you are a disobedient one.' [It was narrated by Ibn Mardawayh and Al-Wahidi from the narration of Sa'id ibn Jubayr from Ibn Abbas who said: Al-Walid ibn 'Uqbah ibn Abi Mu'ayt said to Ali: 'I am sharper than you in spear, more eloquent than you in tongue, and more filled than you in the battalion.' Ali said to him: 'Be silent, O disobedient one, for you are nothing but a disobedient one.'] And it was revealed. There is another narration from Ibn Mardawayh from the narration of Al-Kalbi from Abu Salih from Ibn Abbas, may Allah be pleased with them both, 'A clarification.' His saying: 'That there was a dispute between them on the day of Badr' is a gross error. For Al-Walid was not a man at that time. It was revealed generally for the believers and the disobedient ones, and it encompassed them both and anyone in a similar situation. [Mahran said: 'The reason for its revelation is that there was a dispute between Ali ibn Abi Talib, may Allah honor his face, and Al-Walid ibn 'Uqbah on the day of Badr. Al-Walid said to him: 'Be silent, for you are a boy. I am more youthful than you in youth, stronger than you in strength, more eloquent than you in tongue, sharper than you in spear, braver than you in courage, and more filled than you in the battalion.' Ali said to him: 'Be silent, for you are a disobedient one.' Al-Zamakhshari said: 'It was revealed generally for the believers and the disbelievers, encompassing them both.' Ahmad said: 'He mentioned the confirmed reason: because the intended meaning of the disobedient one and those who disobeyed are those who disbelieved, because it was revealed regarding Al-Walid who was a disbeliever at that time. Then he included the believer out of partisanship for his doctrine in the necessity of the eternity of the disobedient believers like the disobedient disbelievers.'] He has continued to bring forth these corrupt beliefs, and indeed the breach has widened for the mender. And from Al-Hasan ibn Ali, may Allah be pleased with them both, he said to Al-Walid: 'How do you insult Ali when Allah has named him a believer in ten verses and has named you a disobedient one?'