The Essence of Islam – Volume II — Page 373
Punishment in this World 373 reward by the Master of the Day of Judgement. No one of these four attributes comprises a design which would harm man; they are all designed for his good. But in the case of a person who, through his misconduct and extravagant behaviour, puts himself outside the operation of these attributes, they begin to operate to his harm. For instance, Rububiyyat takes on the aspect of destruction and annihilation, and Raḥmāniyyat is manifested in the shape of wrath and anger, and Raḥīmiyyat is manifested in the shape of revenge and harshness, and the design of good recompense takes on the terrifying aspect of punishment and torment. . This change in the expressions of Divine attributes is brought about in consequence of a change in man's own condition. Thus punishment, and warning of punishment, are not comprised in the basic attributes of God, inasmuch as God's warning of punishment is not absolute so long as the person warned is alive and has the capacity to carry out a change in himself. Therefore, a change in respect of the promised chastisement is not a breach of promise. Every warning of chastisement is conditional though no condition may be expressly mentioned, except when the warning is expressed in absolute terms in which case it becomes an absolute decree and is not subject to change. This is a grand and valued principle relating to the comprehension of Divine attributes which is inherent in the Surah Fatihah. [Anjām-e-Ātham, Rūḥānī Khazā'in, vol. 11, pp. 7-10 footnote]. Punishment Follows upon Misconduct. It is worthy of note that the Meccans had not merely rejected the Holy Prophet (peace and blessings of Allāh be on him). Simple rejection based on naivety does not entail punishment in this life. But when a disbeliever