And when the absence of deficiency could be understood as approximation, he followed it with what negates this possibility and to alert that it is not enough to refrain from deliberate cheating. Rather, it is necessary to strive for fulfillment, even with an increase that cannot be achieved without it. And because the explicit statement of a matter after the prohibition of its opposite is more emphatic, he said, appealing to them by reminding them that what harms them also harms him. And that they, for what Allah has granted them of strength, are worthy of turning away from engaging in lowly morals and their vices: "O my people," meaning: O you who have strength in standing firm in what befalls you, "fulfill" meaning: complete with a good completion, "the measure and the scale," meaning: the measured and the weighed and their tools. And he emphasized it by saying: "with justice," meaning: the proper fairness. Thus, the fulfillment is commanded in these two sentences repeatedly, emphasizing it and being keen on it and showing the general benefit of it and the comprehensiveness of its blessing. Therefore, the assumption of metaphor was removed in the most eloquent manner. And it has passed in Al-An'am and will come in this Surah at: "without deficiency" [Hud: 109] that the thing is metaphorically applied to what is close to it. Then he also confirmed it by generalizing the prohibition of every deficiency by that and others in all wealth, saying: "And do not defraud people of their things," meaning: do not diminish [in a way of denial and humiliation] "their belongings." Then he clarified that their actions are the fruit of acting without thought, for they are not arising from a law. Thus, the beginning is foolishness and the end is corruption. He said: "And do not commit corruption in the land," meaning: act and behave in it without insight or contemplation while you are "corrupting," meaning: doing what is corrupt in meaning just as it is corrupt in appearance. Thus, it is a call to prioritize contemplation and deliberation over every action. This is because the root of "'atha" in every arrangement circles around seeking without insight, from "'ath" - for the smooth land, for its ease, one is deceived by it, so the fool walks through it without guidance, leading to obscurity and ignorance. And from it is "ta'yiith" - for the blind seeking something; and "'atha": the heavy fool, and the color towards black, and the one with much hair. And this necessitates following desires, leading to corruption and hastening in it. And this is the meaning of "'athi." The language scholars said: "'atha" and "'ath": corrupted. In the summary of Al-Zubaidi: "'atha" in the land means "'ath" he corrupts quickly, and the meaning according to what the majority said: do not commit corruption deliberately, which is clear. And according to what I have estimated from the original meaning, which is clearer, and according to what Al-Zubaidi said: do not hasten in it. So it should not be assumed that hastening at that time is a restriction until the prohibition is directed towards it. Rather, it is an indication that there should be no undertaking without contemplation except in this way due to its suitability to desire - and Allah knows best. And fulfillment is the completion of the right; and defraud is deficiency, for it is more specific than injustice because it is placing something in its wrong place.