Whoever has malice in his heart towards his brother in this world will have it removed, so their hearts will be safe and purified, and there will be nothing among them except love and compassion. And from Ali, may Allah be pleased with him: I hope that I, Osman, Talha, and Zubair will be among them. [Narrated by Ibn Sa'd from the narration of Ja'far ibn Muhammad from his father. And Al-Tabari from the narration of Ma'mar from Qatadah from Ali, and the words are disconnected. In Ibn Abi Shaybah from the narration of Rab'hi from Ali. And it is connected.] He guided us to this, meaning He granted us the means for this great success, which is faith and righteous deeds. And we would not have been guided. The 'lam' is for the confirmation of negation. [Mahran said: The 'lam' is for the confirmation of negation, meaning, and it was not right for us to be guided... etc. Ahmad said: And this refutes the faces of the Qadarites with a response, for it is a complete testimony confirmed by the 'lam' that the one who is guided is the one whom Allah created guidance for him, and that it is impossible for anything else to be the case. Thus, no one is guided except by the guidance of Allah; if He does not guide him, he will not be guided. As for the Qadarites, they claim that every guided person creates guidance for himself, so he is guided even if Allah does not guide him, for Allah's guidance creates guidance for the servant. In their belief, Allah, glorified and exalted is He, did not create guidance for any of the guided ones, nor does it depend on His creation. Allah, glorified and exalted is He, is far above what they say. When Al-Zamakhshari realized this, he followed his habit of distorting guidance from Allah to the kindness by which the servant creates guidance for himself. So be fair to yourself and consider the saying of the one who says: The one who is guided is the one who guided himself without Allah guiding him—meaning creating guidance for him—against His saying, which is a narration of the words of the monotheists in the abode of truth: 'And we would not have been guided if Allah had not guided us.' And see the contrast between these two sayings, namely the saying of the Mu'tazilite in this world and the saying of the monotheist in the Hereafter in a place of truth. Choose for yourself which of the two groups you will follow, and I do not see you—and the address is to every rational person—adjusting this saying narrated from the friends of Allah in the abode of peace, highlighting it in the noble Book, to a Qadarite delusion that wavers with the air and clings to it in the abode of deception and transience. We ask Allah for a good return and outcome.] And they mean: And it was not right for you to be guided without the guidance and success of Allah. In the manuscripts of the people of Sham: 'We would not have been guided' without a 'wa', as it is a clarifying sentence for the first. 'Indeed, our Lord's messengers have come with the truth,' so it was a kindness and a reminder for us to be guided, and we were guided. They say this with joy and delight at what they have attained, and they enjoy speaking it not as an act of worship but as a form of happiness, just as we see someone who has received goodness in this world speaking in such a manner and cannot help but say it out of joy, not for closeness. 'That is Paradise' means it is lightened from the heavy. Its estimation is: And it was announced that that is Paradise which you have inherited. The pronoun is the pronoun of the matter and the speech, or it could mean 'any', because calling is from speaking, as if it were said: And it was said to them, 'That is Paradise which you have inherited.' [He returned to his words. He said: 'And His saying,