This is a reference to the surah or to the nearby verses. So whoever wishes, whoever chooses good for himself and a good outcome, and taking the path to Allah is expressed by drawing near to Him and seeking intercession through obedience. And what you do not will of obedience. [Mawood said: "Its meaning is: And you do not will obedience except that Allah wills... etc." Ahmad said: "And this is one of his distortions of the texts and his encroachment upon the treasures of the Noble Book, like the habit of thieves and robbers. So let us cut off the hand of his argument that he has prepared, and that is the ruling of this theft alone. We say: Allah, the Exalted, negated and affirmed in a manner that is exclusive, which is clearer than any exclusivity or affirmation. Do you not see that the word of monotheism is limited to negation and affirmation? Because this arrangement is the most binding in exclusivity and the most indicative of it. Allah, the Exalted, negated that the servant does anything in which he has choice and will, except that Allah, the Exalted, has willed that action. Its implication is that what Allah has not willed to occur from the servant does not occur from the servant, and what He has willed to occur does occur. It is synonymous: What Allah wills happens, and what He does not will does not happen. And see how he introduced coercion in the nullification of the verse, not its interpretation, and how he contradicted it. The meaning of the verse according to him is that the will of the servant for action does not occur unless Allah coerces him to it, and coercion is contrary to will. So the result is that the will of the servant does not exist except if it is negated. Therefore, there is no will for the servant at all, nor choice. And it is nothing but an escape from affirming a power for the servant that is ineffective and a will that does not create, so that he can establish an effective power and will. Thus, he fell into the negation of power and will altogether and fundamentally. And where it was necessary to deviate from the doctrine of free will, he completely turned to the farthest extreme, leaning towards compulsion. How far he has strayed due to his poor perspective. And Allah is the Guide. ] Except that Allah wills by coercing them to it. [The saying "Except that Allah wills by coercing them to it" means that His will necessitates the existence of the desired, but it does not necessitate that the servant is coerced and compelled to act except according to the Mu'tazila. As for the people of the Sunnah, they have affirmed for the servant the ability to earn, while Allah is the Creator of the action according to them. The details of that are in the Oneness. (A)] Indeed, Allah was Knowing of their conditions and what would come from them, Wise in creating them with His knowledge of them. And it was read: 'You will not will,' with the 'taa.' If you say: What is the position of 'Except that Allah wills'? I say: It is in the accusative as an adverb, and its origin is: Except at the time of Allah's will. Likewise, the reading of Ibn Mas'ud: 'Except what Allah wills.' Because 'what' with the verb is as if it includes those who He wills, they are the believers, and the accusative of 'the wrongdoers' is by a verb that explains it. He has prepared for them, like: He has warned and rewarded, and similar to that. Ibn Mas'ud read: 'And for the wrongdoers,' as: 'And He has prepared for the wrongdoers,' and Ibn al-Zubayr read: 'And the wrongdoers' as an independent subject, and others are preferable due to the absence of the antithesis between the conjoined sentence and the one it is conjoined with in it, along with its contradiction to the Mushaf. From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites the surah 'Has there come to you' will have his reward with Allah, Paradise and silk.' [Narrated by al-Thalabi, al-Wahidi, and Ibn Mardawayh with their chains to Abu ibn Kab.]