And when Allah, glorified and exalted is He, permitted what He had previously prohibited regarding food and marriage for the fasting person, He prioritized marriage because it is more desirable, as the nature inclines towards it more strongly. The prohibition of it was throughout the entire month, so the harm in it is greater. He followed this permission with that of eating because it is the sustenance of the body, and the prohibition of marriage is in some situations. He did likewise regarding wealth, which is the source of food, because it was something the people of the Book betrayed in their covenant of their scripture and exchanged for a small price much of what is in it, especially the prohibition of bribery, for they concealed it and made it lawful until it became a commonly accepted practice among them. Good food is particularly emphasized, especially during fasting. He prohibited some causes of acquiring wealth, whether it be bribery or otherwise, saying: "And do not consume" meaning let some of you not take the wealth of others. However, He expressed it with eating because it is the primary objective of wealth.

And when wealth is variable, sometimes in the hands of this person today and in the hands of another tomorrow, whoever is patient will attain what has been decreed for him from what is in the hands of others through rightful means. Whoever is hasty will attain it through wrongful means, thus incurring anger and not gaining more than what was destined for him. He said: "Your wealth" and said: "between you" to denounce this sin and incite towards enjoining what is right. "By false means" is that which Allah has not permitted in any way, whether by its essence or by its description.

And when one of the ways of consuming it unlawfully is to reach the judge with a false argument, the opponent is unable to refute it, as he, blessings and peace be upon him, said: "And perhaps some of you may be more eloquent in his argument than others, so I will judge for him according to what I hear from him. Whoever I judge for with something from the right of his brother, I have only cut him off a piece from the Fire."

Thus, the sin is specific to eating rather than the judge, as the judge shares in it. He said, adding to "consume": "and give a bribe" meaning do not conspire in its secrecy "to the judges" with blind bribery for the sake of insight, from the act of giving.

Al-Harali said, and this is from the meaning of lowering the bucket secretly into the well to extract water, as if the briber is lowering his bucket of bribery to the judge secretly to extract his injustice to consume wealth with it - this has ended.

"So that you may consume a portion" meaning something that separates between him and his companion "from the wealth of the people" from any group they may be from "with sin" meaning deliberate injustice, and from its implications is sin and to act in what is not lawful. "And you" meaning while you are "aware" meaning from the people of knowledge absolutely, for indeed the falsehood from them is more abhorrent, and it necessitates knowledge that this reaching does not benefit in obtaining a solution. Perhaps it alludes to the permissibility of reaching his wealth from a denier who has no way to his relief except through that.

Al-Harali said regarding the relevance of this verse to what preceded it: When the purpose of the Qur'an is to establish the three matters by which those addressed by it stand, which are the righteousness of their religion, which is what exists between the servant and his Lord through action or submission to Him, and the rectification of their worldly affairs, which is what contains the livelihood of a person, and the rectification of their Hereafter, which is what he will return to, for this reason, the Qur'an's place is detailed with the rulings of those three matters. It serves as a guide for religion, a guide for the world, and a guide for the Hereafter. Therefore, when the address begins with, 'O mankind, eat from what is in the earth, lawful and good' [Al-Baqarah: 168], this address is directed to kings and those who follow them from the leaders of tribes, and those who follow them are included thereafter. A ruling from the scholars and those who follow them is incorporated in His saying, 'Indeed, those who conceal' [Al-Baqarah: 174]. Then, the mention of the will from the people of wealth is included, and then the mention of the conditions of bribery from the briber and the bribed is included, so that the arrangement of the revelation encompasses both a command in religion and a prohibition in the world. This is to ensure that the heart is unified in accepting the ruling of the world following the ruling of religion, and the condition of the Hereafter is understood through the lesson of worldly matters. For this reason, these verses encompass these meanings, and some of them follow one another, and some are detailed by others, just as a person experiences his religion, his world, and his Hereafter throughout his day and during the span of his life, where the conditions of his religion, his world, and his Hereafter intertwine. The matter corresponds to creation in the revelation and development - this has ended.