Indeed, I see you in good, meaning: with abundant wealth that makes you independent of cheating. Or I see you with a blessing from Allah, the right of which is to be met with something other than what you do. Or I see you in good, so do not remove it from yourselves by what you are upon, like the saying of the believer of Pharaoh's people: "O my people, you have the kingdom today, being dominant in the land. So who will help us from the punishment of Allah if it comes to us on a day that is surrounding?" This is from His saying: "And it surrounded his fruits," and its origin is from the surrounding of the enemy. If you say: Is the description of the punishment by surrounding more eloquent, or the description of the day by it? I say: Rather, the description of the day by it, because the day is a time that includes events. If it surrounds with its punishment, then what the punished has included from it is gathered, just as if it surrounds with His blessings. If you say: The prohibition of deficiency is an order to fulfill. [Mahamud said: "If you say the prohibition of deficiency is an order to fulfill..." Ahmad said: And for whoever said that the command of something is not a prohibition of its opposite, this verse can be used as evidence. For if the command were the same as the prohibition of the opposite, its occurrence afterward would be repetition. In the words of Al-Zamakhshari, there is an indication that he was mistaken, for he believed that the prohibition in the verse was before the command, and that is an error and negligence. Everything is taken from his words and left except for the infallible. As for his saying: 'Indeed, fulfilling is good in minds,' this is a derivation based on the principle of beautification and uglification, and its invalidity has been previously established. We have clarified that beautification and uglification are assigned by the Shari'ah, and there is no room for reason in a hearing ruling.]] So what is the benefit of His saying: 'Fulfill'? I say: They were first prohibited from the very ugliness that they were upon of decreasing the measure and weight, because in stating the ugliness there is a reproach against the prohibited and a disgrace for him. Then the command to fulfill, which is good in minds, came explicitly in wording, for increased encouragement in it and a call to it, and it was brought with a restriction of justice: that is, let the fulfillment be in a manner of fairness and equality, without increase or decrease, an order for what is obligatory, because exceeding justice is excess and an encouraged matter. And it indicates that the one fulfilling should intend by fulfilling with justice, because the beauty of fulfilling is that it is justice and fairness. So these are three benefits.

Al-Bakhs: is the taking away and deficiency. And it is said for the tax: Al-Bakhs. Zuhair said: 'And in everything a man sells is a deficiency of a dirham.' [[Is there a tax in all the markets of Iraq... And not everything a man sells is a tax on a dirham.

Do the kings not feel ashamed of us and fear... Our sanctities, do not fear blood with blood.

This is from Zuhair. And it was said to Jabir bin Hiyyi Al-Taghlibi, and the question is for astonishment or reproach, and the tax is like the writing: bribery and reward.

It is said: I gave it to him the tax, so it is originally a source. And the tax: what the tax collector takes. And it is narrated 'a deficiency of a dirham,' meaning a decrease of a dirham. And the people of Iraq used to do that in their markets with the Arabs and others, so Zuhair said: That should not be. And 'Ala' originally is composed of the interrogative particle of reproach and the negation, so it became a tool of encouragement. And it is said: He felt ashamed and felt shy as here, by transferring the movement of the ya to the ha and omitting it, meaning: Let the kings feel ashamed of us and fear the punishment of exposing our sanctities and our wealth, lest they do not fear death from us for killing some of them, meaning lest they do not return except by that, or lest they do not fear taking blood in place of blood.

And it is narrated: 'Do the king not feel ashamed of us and fear...' to the end, and it is a language for the king, and the intended meaning is the king of Iraq.

And it was narrated: a dirham's worth, and they would take something from everything that was sold, as brokers do. Or they would cheat the people. Or they would reduce the prices of what they bought from things, so they were prohibited from that. And 'athaa in the land is akin to theft, raiding, and highway robbery. It is permissible to consider cheating and undervaluation as 'athaa from them in the land. 'Baqiyyat Allah' is what remains for you of the lawful. [Mahrud said: 'Baqiyyat Allah is what remains for you of the lawful... etc.' Ahmad said: The transmitted view from the Mu'tazila is that disbelievers are not addressed with the branches of the Shari'ah, neither prohibitions nor commands, although some of them permitted addressing them with prohibitions. And this verse indicates that they are addressed in a state of disbelief on the condition of faith, and Al-Zamakhshari established this.] After distancing yourselves from what is forbidden for you is better for you if you are believers, on the condition that you believe. They were addressed to abandon cheating, undervaluation, and corruption in the land while they were disbelievers on the condition of faith. If you say: 'Baqiyyat Allah is better for the disbelievers, for they are saved from the burden of undervaluation with it.' [He returned to his words. He said: 'If you say Baqiyyat Allah is better for the disbelievers because they are saved from the burden of undervaluation... etc.' Ahmad said: This is also from Al-Zamakhshari's acknowledgment of the verse at its apparent meaning, and the meaning of the question is: If we assume addressing the disbelievers with the branches, they would benefit from avoiding the prohibitions in the Hereafter, because the fruit of the disagreement regarding addressing the disbelievers only appears in the Hereafter. If they benefit from that, there is no reason to condition faith while it exists or does not exist in benefiting from compliance equally. And the meaning of the answer is that the appearance of benefiting from compliance is only realized with faith, but with disbelief, they are eternally in punishment. Thus, the benefit appears on the condition of safety from punishment, and Allah is the Grantor of success.] And cheating, so why the condition of faith? I said: For the appearance of its benefit with faith from obtaining reward and being saved from punishment, and the obscurity of its benefit with its absence due to the immersion of its possessor in the depths of disbelief.

In that is a great esteem for faith, and a reminder of its great status. It is permissible to mean: If you are believers in what I say to you and advise you. And it is permissible to mean: What remains for you with Allah from the acts of obedience is better. [He returned to his words. He said: 'And it is permissible to mean what remains for you from the acts of obedience with Allah... etc.' Ahmad said: It has been established that the belief of the Ahl al-Sunnah is that there is no creator or provider except Allah, believing in His saying: 'Is there any creator other than Allah who provides for you?' And if sustenance is defined as everything that sustains creation in their existence, it necessitates the inclusion of the forbidden in this generality both in contract and reality. As for the specific attribution of the saying to Allah, it is a matter outside of belief related to following, and Allah is the Grantor of success.] For you, as His saying: 'And the lasting good deeds are better with your Lord.' And the addition of 'baqiyyah' to Allah is in that it is His provision that can be attributed to Him. As for the forbidden, it is not attributed to Allah nor called sustenance. [The saying 'nor called sustenance' is the view of the Mu'tazila, while the view of Ahl al-Sunnah is that sustenance is what one benefits from, even if it is forbidden.] And if it is meant by it obedience, it is as you say: Obedience to Allah. And it was read: 'Taqiyyat Allah,' with a 'taa,' which is His piety and watchfulness that prevents from sins and vices. 'And I am not a guardian over you,' and I was not sent to guard your deeds and reward you for them, but I was sent as a messenger and a notifier of good and an advisor, and I have fulfilled my duty when I warned.