In 'There is not', the pronoun refers to the promise of Allah, meaning that one does not attain what Allah has promised of reward by your wishes, nor by the wishes of the People of the Book. The address is to the Muslims because no one wishes for the promise of Allah except one who believes in it. Likewise, the mention of the People of the Book is due to their sharing with them in belief in the promise of Allah. And from Masruq and Al-Suddi: it is concerning the Muslims. And from Al-Hasan: faith is not by wishing, but rather what is settled in the heart and confirmed by action. Indeed, there are people who were preoccupied with hopes of forgiveness until they departed this world without any good deed, and they said: We have good thoughts of Allah, and they lied. If they had truly had good thoughts of Allah, they would have performed good deeds for Him. It is said that the Muslims and the People of the Book boasted, so the People of the Book said: Our prophet is before your prophet, and our book is before your book. And the Muslims said: We are more deserving than you; our prophet is the Seal of the Prophets, and our book abrogates the books that came before it. So it was revealed. It is possible that the address is to the polytheists due to their saying: If the matter is as these claim, we will surely be better than them and in a better state (I will surely be given wealth and children), (Indeed, I have with Him the best). And the People of the Book used to say: We are the children of Allah and His beloved ones. The Fire will not touch us except for a few numbered days. This is supported by the previous mention of the People of Polytheism before it. And from Mujahid: the address is to the polytheists. The saying: Whoever does evil will be recompensed for it, and the saying: And whoever does good deeds, after mentioning the wishes of the People of the Book, is similar to the saying: (Indeed, whoever earns an evil deed and his sin surrounds him) and the saying: (And those who believed and did righteous deeds) follows the saying: (And they said: The Fire will not touch us except for a few numbered days). When Allah nullified the wishes and established that the matter is entirely tied to action, and that whoever rectifies his action is the successful one, and whoever does evil in his action is the doomed one: the matter became clear and evident, and it became necessary to cut off wishes and suppress desires, and to turn towards righteous deeds. However, this is advice that ears do not comprehend nor minds receive. If you say: What is the difference between the first 'whoever' and the second? I say: The first is for partitive meaning, intending:

And whoever does some good deeds, for indeed, no one is able to perform all good deeds due to differing circumstances. Rather, he performs what is his duty and within his capacity. How many are those who are obligated but have no pilgrimage, no jihad, and no zakat, and prayer is lifted from them in certain situations. The second [point] is to clarify the ambiguity in: (WHOEVER DOES). If you say: How are the righteous specified as not being wronged while others are like them in this? [Mawlid: "If you say, how are the righteous specified as not being wronged while others are like them in this? I say: There are two aspects to it. One is that the reference in: (AND THEY ARE NOT WRONGED) is to the doers of evil and the doers of good deeds alike. The second is that mentioning it regarding one of the two groups indicates mentioning it regarding the other, because both groups are rewarded for their deeds without distinction between them. And the injustice of the wrongdoer is to have their punishment increased, and the Most Merciful knows that He does not increase the punishment of the criminal, so mentioning it is unnecessary. As for the doer of good, he has a reward and additional rewards from the grace of Allah, which are in the category of reward. Thus, it is permissible for the grace to be reduced because it is not obligatory, and the negation of injustice indicates that there is no reduction in grace." Ahmad said: The essence of this elaboration in the question and answer is to spread the corrupt belief that Allah, the Exalted, must reward for acts of obedience, and that the reward is divided into obligatory, which is not grace, and an increase beyond the obligatory, which is specifically grace. This belief is what can be said to be the devil's denial of predestination, until they claimed that they have an obligation upon Allah - exalted is Allah from that - for indeed, Allah is free from any action that would impose a right upon Him, glorified and exalted is He. The devil has blown this wish into the ears of the predestinarians. O Allah, we have no support except for Your grace, so grant us a generous share of it, O Generous."] I say: There are two aspects to it. One is that the reference in: (AND THEY ARE NOT WRONGED) is to the doers of evil and the doers of good deeds alike. The second is that mentioning it regarding one of the two groups indicates mentioning it regarding the other, because both groups are rewarded for their deeds without distinction between them. And the injustice of the wrongdoer is to have their punishment increased, and the Most Merciful knows that He does not increase the punishment of the criminal, so mentioning it is unnecessary. As for the doer of good, he has a reward and additional rewards from the grace of Allah, which are in the category of reward. Thus, it is permissible for the grace to be reduced because it is not obligatory, and the negation of injustice indicates that there is no reduction in grace.