And when the estimation was: This is if you are present, it is easy for you to bring the writer and the witness, he added to it his saying: ﴿And if you are﴾. And when a person is traveling, he is in a state of gathering strength, fully equipped and completely prepared, he expressed this with the tool of elevation, saying: ﴿on a journey﴾. It is difficult for one like him to bring a writer. ﴿And if you do not find a writer, then a pledge﴾ means that a pledge will suffice for you instead of writing. It has been read: a pledge, and both are the plural of pledge - with the opening and the kasrah, and it is the securing of something that is equivalent to it in some way. He indicated that its substitution is only beneficial by what he described it with in his saying: ﴿taken﴾, meaning in the hand of the Lord of the debt, as a guarantee for his debt.

And when the estimation was: This is if you fear from the transaction, he added to it his saying: ﴿Then if he is secure﴾. And when trust can sometimes be from the creditor and sometimes from the pledger, he said: ﴿Some of you to others﴾, meaning if you do not do anything from that, ﴿then let him fulfill﴾, meaning let him give, from fulfillment which is bringing something at its appointed time. And when the intent was to remind of the goodness in trust so that he may be thanked, and there was no concern about it being from a specific doer of good, his saying was built for the passive: ﴿The one who was entrusted﴾, from trust which is the request for safety, and it is the depositing of something for its protection until it is returned to the one who entrusted it. Al-Harali said: ﴿His trust﴾, and it is [the debt] which the one who entrusted left securing with the debtor as an act of kindness towards him and good opinion of him. And likewise, if the trust is from the pledger, ﴿And let him fear Allah﴾, the one who possesses the attributes of greatness, ﴿His Lord﴾, meaning the one who raised him in His blessings and protected him from His wrath and punishment, and he inclined the heart of the one who gave him and entrusted him to fulfill the right in the manner in which he received it, so he should not betray in anything he was entrusted with.

And when writing is for the purpose of establishing testimony, and souls are inclined towards stinginess, based on the love of exclusivity, disputes arise because of that, and animosities intensify. Perhaps some of the disputants are those whose affair is feared and whose goodness is hoped for, which leads the witnesses to remain silent. Allah, glorified and exalted is He, said: ﴿And do not conceal the testimony﴾, meaning whether the owner of the right knows it or not. And when He prohibited, He followed the prohibition with a threat, saying: ﴿And whoever conceals it, then indeed he is sinful﴾. And when its place is the heart, which is the mainstay of the body, He said: ﴿His heart﴾. And whoever's heart is sinful, [it is corrupted, and whoever's heart is corrupted, then all of him is corrupted, because the heart is the foundation of the body; if it is corrupted, the entire body is corrupted.]

And when the decree was: Indeed, Allah, glorified and exalted is He, knows that he concealed. And there were for the witnesses directions by which the testimony is diverted from the face of establishment. He therefore added His saying - to encompass the threat those actions with the encompassing knowledge: "And Allah" meaning the One who encompasses all attributes of perfection. And when man is the greatest intended purpose of all the universes, his states are [regulated] by various types of regulation, as if profound knowledge is confined to him. For this reason, He preceded His saying: "By what you do" meaning all of it, even if it is subtle, whether it is the action of the heart alone or not. "Knowing". Al-Harali said: Thus, He concluded the matter between the Truth and the creation as a representation, and the matter between creation and creation as a parable. End.