Moreover, the destruction of the human being after death—regardless of how he lived before it—would render Allah’s takwin futile, whereas the futile does not come from Allah; as He has said: ﴿أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ﴾[1]; “Did you then think that We created you in vain and that you would not return to Us?!” Therefore, those who deny the existence of the Hereafter cannot believe in the existence of Allah, since the existence of Allah necessitates the existence of the Hereafter. Likewise, those who deny the existence of Allah find no rational reason for their lives and have no ultimate end other than despair and futility; as Allah Almighty has said: ﴿وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُولَئِكَ يَئِسُوا مِنْ رَحْمَتِي وَأُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ﴾[2]; “And those who disbelieved in the signs of Allah and in meeting Him—they have despaired of My mercy, and they will have a painful punishment.” This is because, according to their supposition, if they are good, they will die like evil people, and if they are evil, they will die like good people, and they will not necessarily benefit from their goodness or suffer loss from their evil; considering that many good people died without any reward in the world, and many evil people died without any punishment in the world, and that the suffering of the former did not lead to ease, nor the ease of the later to suffering, and therefore, preferring the suffering of goodness over the ease of evil—even though all the wise agree on it—is foolishness.

[Obedience to Allah in what originates from Him]

As for what originates from Him, it means His commands and His prohibitions, which originate from His satisfactions and dissatisfactions; because due to His perfection, He is satisfied with good deeds and dissatisfied with evil deeds, while He does not need anything to be happy about achieving it or sad about losing it, but His servants, due to their being created, need to survive, and for their survival, they need perfection, and for their perfection, they need to do good deeds and abandon evil deeds, and He wants their perfection by virtue of His perfection; because the desire for perfection comes from perfection. Based on this, His satisfaction with good deeds and His dissatisfaction with evil deeds have not originated from His need, but rather from His perfection;