Justice is obligatory. [Mahamud said: "Justice is obligatory. And goodness is recommended."] Ahmad said: And in bringing them together under the command, there is an indication for those who say that the form of command - I mean this constructed from the hamzah, meem, and ra - encompasses both categories by way of mutual agreement, and its place is the common measure between them of request, and Allah knows best. Because Allah, the Exalted, has made it just for His servants. [He returned to his words. He said: "And the reason the obligatory was just is that Allah, the Exalted, made it just for His servants... etc." Ahmad said: And this is a way of the Mu'tazilah. The belief of the Mu'tazilah is the impossibility of commanding what cannot be borne, for that is injustice and oppression, and that is impossible for Allah. The truth and the Sunnah is that all of Allah's decree is just, and that commanding what cannot be borne is permissible for Him and just from Him. He is not questioned about what He does, but they are questioned. Rather, all obligations are contrary to ability, according to the creed of the people of Sunnah, who believe that everything that exists occurs and comes into being by the power of Allah, the Exalted, with no partner in His dominion. How can a partner be a servant subjugated in the grip of His sovereignty? This is pure monotheism. If the servant is commanded with what is an act of Allah, this is precisely the command of what cannot be borne, but that is just from Allah, the Exalted, and His conclusive argument stands upon the one commanded regarding what He created for him of capability and ease in the voluntary actions which are the places of obligations. [He made what He imposed upon them fall within their capacity, and goodness is recommended. He only linked His command to both of them because the obligatory must inevitably involve negligence.] [He returned to his words. He said: "And He linked them in the command because the obligatory is not free from deficiency and negligence which is compensated by the recommendation... etc." Ahmad said: And this is a good point that answers the question of those who say: Why did he, blessings and peace be upon him, rule the success of the city for abandoning the Sunnah? It is said: The one ruled to succeed for his sake is only the truth in the safety of the obligations from deficiency and excess, and Allah knows best.] So it compensates for negligence. Therefore, the Messenger of Allah, blessings and peace be upon him, said to the one who taught him the obligations, saying: "By Allah, I will not increase in it nor decrease from it": "He will succeed if he is truthful." [Agreed upon from the narration of Talhah ibn Ubaydullah, one of the ten, may Allah be pleased with them.] He made success conditional upon truthfulness and safety from negligence, and he said, blessings and peace be upon him: "Be steadfast, and you will not be able to count." [Reported by Ibn Majah, Al-Hakim, Ahmad, Ibn Abi Shaybah, Al-Darimi, and Abu Ya'la from the narration of Salim ibn Abi Al-Ja'd from Thawban. It is disconnected. It was narrated by Ibn Hibban and Al-Tabarani from another chain from Thawban. Al-Hakim narrated it from the narration of Al-A'mash from Abu Sufyan from Jabir. Al-Tabarani and Al-Aqili narrated it from the hadith of Salamah ibn Al-Akwa', and in it is Al-Waqidi. It was reported by Ibn Abi Shaybah, Ishaq, Al-Bazzar, and Al-Tabarani from Lyth ibn Abi Salim from Mujahid from Abdullah ibn Amr, and Lyth is weak. Al-Bazzar indicated that he was unique in this.] So it is not appropriate to abandon what compensates for the break of negligence from the voluntary acts. And the major sins are what exceeds the limits of Allah, and the forbidden is what the minds reject. [He returned to his words. He said: "And the major sins are what exceeds the limits of Allah, and the forbidden is what the minds reject." Ahmad said: And this is also a reference to the Mu'tazilah, and if he had said: And the forbidden is what the Shari'ah rejects, it would have aligned with the truth, but he does not abandon the Mu'tazilah's innovation in the good and bad by reason, and Allah is the Granter of success.] And oppression is the seeking of superiority through injustice. [He returned to his words. He said: "And oppression is the seeking of superiority through injustice." Ahmad said: And its original subject is the seeking, and from it is seeking the face of Allah, seeking the pleasure of Allah, but its unrestricted form has become specific to the seeking of injustice by convention.] And when the curse of the accursed was removed from the sermons [He returned to his words. He said: "And when the curse of the accursed was removed from the sermons regarding the Commander of the Faithful, Ali ibn Abi Talib, may Allah honor his face... etc." Ahmad said: And perhaps what is compensated by this verse for those calamities, is the observation of the application between the mention of the prohibition of oppression in it, and the hadith that states: that the positions are for the oppressor, as he, blessings and peace be upon him, says to Ammar, who was from Ali's party:

The rebellious faction will kill you, and Allah knows best. So he was killed with Ali on the day of Siffin. The curse of the accursed be upon the Commander of the Faithful, Ali, may Allah be pleased with him. This verse has been established in its place. Truly, it was a disgrace, an abomination, and an act of rebellion. May Allah multiply His anger and punishment upon those who initiated it, in response to the supplication of His Prophet: 'And whoever opposes him.' This is part of the Hadith of Ghadir Khumm regarding the virtue of Ali ibn Abi Talib, may Allah be pleased with him. It has been narrated by Al-Nasa'i, Ibn Hibban, and Al-Hakim from the narration of Al-A'mash from Habib ibn Abi Thabit from Al-Tufail from Zayd ibn Arqam. In it, this wording appears. Al-Nasa'i also narrated it from the narration of Sharik: I said to Abu Ishaq: Did you hear Al-Bara' narrating from the Messenger of Allah, blessings and peace be upon him? He said on the day of Ghadir Khumm: 'Whoever I am his master, then Ali is his master. O Allah, befriend whoever befriends him and oppose whoever opposes him.' He said: Yes. Ibn Abi Shaybah, Abu Ya'la, and Al-Bazzar narrated it from another chain from Sharik from Idris ibn Yazid Al-Awdi from his father from Abu Huraira, and he was followed by Ikrimah ibn Ibrahim from Idris at Al-Tabarani. Al-Tabari also narrated it through Sulayman ibn Qawm from Abu Ishaq from Habashi ibn Junadah. Al-Nasa'i also narrated it from the path of Muhajir ibn Musmar from Aisha bint Sa'd from her father that the Prophet, blessings and peace be upon him, took Ali's hand on the day of Ghadir Khumm and said: 'Whoever I am his ally, then this is his ally. O Allah, befriend whoever befriends him and oppose whoever opposes him.' Al-Hakim narrated it from the narration of Muslim Al-Mal'i from Huthmah ibn Abdul Rahman from Sa'd ibn Malik in a similar manner. In this regard, there is a narration from Ibn Umar, which Al-Tabarani narrated from the path of Atiyyah from him, and Al-Bazzar from the path of Jamil ibn Amarah from Salim from his father, and from Anas, and others which Al-Tabarani narrated in Al-Saghir from the narration of Talhah ibn Masrif from Umayrah ibn Sa'd who said: I witnessed Ali on the pulpit asking the companions: Who heard him say on the day of Ghadir Khumm what he said? Twelve stood up, among them Abu Huraira, Abu Sa'id, and Anas. And from Jareer, Al-Tabarani narrated it in detail. And from Talhah, Al-Hakim narrated it from the narration of Rifa'ah ibn Iyass Al-A'ma from his father from his grandfather who said: We were with Ali on the day of the Camel, and he sent for Talhah and said to him: I ask you by Allah, did you not hear the Messenger of Allah, blessings and peace be upon him, say - and he mentioned it? He said: Yes. He said: So why did you fight me? He said: I did not remember it, and Talhah turned away. And from Jabir, Abu Ya'la narrated it, and Al-Tabarani in the Musnad of the people of Sham from the path of Ibn Lahi'ah from Bakr ibn Sawadah from Qabisa ibn Dhuwai'b and Abu Salamah from Jabir. And from Hudhayfah ibn Al-Asid, Al-Tabarani narrated it. Ibn 'Aqdah compiled parts of the Hadith of Ghadir Khumm. He narrated it from the narration of other groups of companions along with these: Among them are Ammar ibn Yasir, Al-Abbas and his son, Al-Hasan ibn Ali and Al-Husayn ibn Ali, Abdullah ibn Ja'far, Salman Al-Farsi, Samurah ibn Jundab, Salim ibn Al-Ak'wa, Zayd ibn Harithah, Abu Rafi', Zayd ibn Thabit Al-Ansari, Ya'la ibn Murrah, and others. And it was the reason for the Islam of Uthman ibn Maz'oon.