Those who believe are either connected to the righteous as a genitive attribute, or as a praiseworthy accusative, or as a nominative understood as: I mean those who believe, or they are those who believe. Or they are detached from the righteous, raised as a subject, described by (Those are on guidance). If it is connected, then stopping at the righteous is good but not complete. If it is detached, then it is a complete stop. If you say: What is this description? Is it intended as an explanation and clarification of the righteous? Or is it mentioned along with the righteous without adding any benefit? Or did it come as a form of praise and commendation like the attributes of Allah that glorify Him? I say: It is possible that it is mentioned as a means of explanation and clarification because it includes what is foundational to the state of the righteous, which is performing good deeds and avoiding sins. As for the action, it is encompassed under the mention of faith, which is the foundation of good deeds and their position, and the mention of prayer and almsgiving because these two are the physical and financial acts of worship, and they are the criteria for others. Did you not see how the Messenger of Allah, blessings and peace be upon him, called prayer the pillar of religion, and made the abandonment of prayer the divider between Islam and disbelief? And he called almsgiving the bridge of Islam? [As for the first hadith, it was narrated by Al-Bayhaqi in Al-Shu'ab from the path of Ikrimah from Umar, may Allah be pleased with him, in a hadith that ends with 'and prayer is the pillar of religion.' It is said that Ikrimah did not hear from Umar. It is said, and I think it is from Ibn Umar, may Allah be pleased with them. There is a supporting narration from the hadith of Ali, may Allah be pleased with him, with the wording 'prayer is the pillar of Islam,' narrated by Al-Asbahani in Al-Targhib. Ibn Al-Salah was negligent in Al-Mushkil Al-Wasat when he said: This hadith is not well-known. I say: Al-Tayyibi attributed it to the narration of Al-Tirmidhi in the hadith of Mu'adh, which includes 'and its pillar is prayer,' and its distance is not hidden. As for the second hadith, it was narrated by Muslim from the hadith of Jabir, may Allah be pleased with him, with the wording 'between a man and disbelief is his abandonment of prayer.' As for the third hadith, it was narrated by Ishaq in his Musnad from the hadith of Abu Darda, may Allah be pleased with him, in the same manner. In it is Al-Duhak ibn Humq, who is weak.] And Allah, the Exalted, said: (And woe to the polytheists who do not give zakah). So when they were of such status, it was their nature to draw in all other acts of worship and to follow them. Hence, the speech was shortened, by relying on mentioning what is like a title for them, which, when found, does not stop its sisters from being associated with it, along with the clarity of the virtue of these two acts of worship. As for abandonment, it is the same. Do you not see His saying, the Exalted: (Indeed, prayer prohibits immorality and wrongdoing)? It is possible that it is not an explanation for the righteous, but rather a description in itself indicating the performance of good deeds, and the righteous are meant to be those who avoid sins. It is also possible that it is a praise for those described by righteousness, and a specification of faith in the unseen, establishing prayer, and giving zakah by mentioning them to show their superiority over all that falls under the reality of this name of good deeds and faith: the act of feeling secure. It is said: I made him secure and I made another secure. Then it is said: He made him secure if he believed him.

Its reality is: it is safe from denial and opposition. As for its transposition with the preposition, it is to include the meaning of acknowledging and admitting. As for what Abu Zayd narrated from the Arabs: "I did not believe that I would find companions" - meaning I did not trust - its reality is: I became one who is secure in it, meaning one who is calm and at peace. Both interpretations are good in (يُؤْمِنُونَ بِالْغَيْبِ), meaning they acknowledge it or trust that it is true. It is permissible that (بالغيب) is not a connection to faith, and that it is in the position of a state, meaning they believe while being absent from what they believe in. Its reality is: they are entangled in the unseen, like His saying: (الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ), (لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ). This is supported by what was narrated that the companions of Abdullah mentioned the companions of the Messenger of Allah, blessings and peace be upon him, and their faith. Abdullah ibn Mas'ud said: The matter of Muhammad was clear to those who saw him. By Him, there is no deity other than Him, no believer has better faith than faith in the unseen, then he recited this verse. If you say: What is meant by the unseen if you consider it a connection? And if you consider it a state? I say: If you consider it a connection, it would mean the absent, either naming it from the source of saying: something was absent, as the witness is named from witnessing. Allah, the Most High, said: (عالِمُ الْغَيْبِ وَالشَّهادَةِ). The Arabs call the secure part of the land unseen. And from Al-Nadr ibn Shamil: The camels drank until they concealed all their unseen parts. He means by unseen: the hollow that is in the place of the kidney, when the animal's belly swells. Or it may be in a form that is softened, as it is said "it was said," and its origin is:

It was said: The intended meaning is the hidden, which cannot be penetrated initially except by the knowledge of the Subtle, the All-Aware. We only know from it what has been made known to us, or what has been established as evidence for it. Therefore, it is not permissible to say: So-and-so knows the unseen. This applies to the Creator, His attributes, prophethood and what relates to it, resurrection, the gathering, reckoning, promise, and warning, and other matters. If you consider it a state, it would mean absence and concealment. If you ask: What is correct faith? [Mahamud, may Allah have mercy on him, said: 'If you ask what is the meaning of correct faith... etc. Ahmad, may Allah have mercy on him, said: He means by the sinful one neither a believer nor a disbeliever, and this is one of the names that the Qadarites have named without any authority from Allah. The belief of the people of the Sunnah is that the one who affirms Allah, whose creed is sound, is a believer even if he commits major sins. This is the correct understanding linguistically and legally. As for linguistically, faith is affirmation, and it is affirmed. As for legally, the closest evidence for this is this verse, for when it mentions righteous deeds alongside faith, it indicates that faith is conceivable without it. If righteous deeds were part of faith, then the conjunction would be redundant. And consider the stratagem of Al-Zamakhshari in approximating his belief from the language by saying: The believer is the one who believes in the truth and expresses it with his tongue and affirms it with his actions. He made affirmation part of the realm of action, so that it is established that whoever does not act has forfeited the affirmation that is faith linguistically. And we have clarified that affirmation is only in the heart and its existence does not depend on the actions of the limbs, which confirms the belief of the people of the Sunnah that whoever believes in Allah and His Messenger and then passes away before any action of the limbs is a believer by consensus, even if he did not act. The most truthful evidence for this is his saying, blessings and peace be upon him: 'Indeed, one of you may act with the deeds of the people of Hell until there remains between him and it only the distance of a camel's milk, then he acts with the deeds of the people of Paradise and is recorded among the people of Paradise.' He likened it to the distance of the camel's milk because it is the ultimate in brevity, and such a time can only be imagined with a correct intention specifically. Nevertheless, he counted him among the people of Paradise. And the believer enters Paradise by consensus of both groups, and the evidence for this is that the condition in it is half. I say: The interpretation of the sinful one as neither a believer nor a disbeliever, as is the belief of the Mu'tazila, is not directed, and the thing that is not explicitly stated does not require us to state and define it, for we have 'the misguided' as one who neglects action, thus he is sinful.] I say: To believe in the truth, express it with the tongue, and affirm it with action. Whoever neglects insistence— even if he bears witness and acts— is a hypocrite. Whoever neglects the testimony is a disbeliever. Whoever neglects action is sinful.

The meaning of establishing prayer is to adjust its pillars and protect it from deviation in its obligatory acts, Sunnah, and etiquettes, as one establishes a stick— if he straightens it— or the continuity upon it and the preservation of it, as Allah, the Exalted, said: (Those who are constant in their prayer) and (And those who guard their prayers). The market is established when it becomes active, and it is established. He said: The weaver established the market of the battle for the people of the two Iraqs for a full year. [This refers to Ayman ibn Khuzaym. And Ghazalah is the woman of Shayb al-Khariji, who was killed by Al-Hajjaj, and she fought him for a whole year. The market of battle is a metaphor for the battlefield, or it resembles the thrusts of spears and the striking with swords as merchandise that is bought and sold in the market in a figurative sense, and the market is an illusion. The two Iraqs are Basra and Kufa. And the term 'Qameet' is an emphatic adjective meaning complete, and it is said: 'Qamat al-tayr' refers to its female: she was made to bear young. And 'Qamaat' is a rope used to bind captives and the like, so the material indicates encompassing and binding.]}

Because when it is preserved, it is like a valuable thing that desires are directed towards and in which those who acquire it compete. And when it is neglected and wasted, it is like a worthless thing that no one desires. Or it is about being steadfast and preparing to perform it. And there should be no slackness or laziness in its performer, from their saying: he acted on the matter, and the war stood on its legs. In contrast: he sat down from the matter, and he withdrew from it - if he hesitated and became discouraged - or its performance, for he expressed performance by establishment because standing is one of its pillars, as he expressed it by qunut - and qunut is standing - and by bowing and prostration. And they said: Subhan, when he prays due to the presence of glorification in it. (So if it were not that he was of the glorifiers). And prayer is an action of the one who prays, just as zakah is from the one who purifies. And its writing with a waw is in the form of the emphatic. And the reality of prayer is: to move the two positions because the one praying does that in his bowing and prostration. Its counterpart is the disbelief of the Jew when he lowers his head and bends down in honoring his companion because he bends towards the two disbelievers. And the one who calls is called a muṣalli, likening his humility to that of the bowing and prostrating. And attributing sustenance to Himself is to inform that they only spend from the lawful pure... And Ahmad said: This is a Qadarite innovation, for they believe that Allah, the Exalted, does not provide except for the lawful, while the unlawful is provided by the servant for himself until they divide sustenance into two parts: this is for Allah in their claim, and this is for His partners. And if they affirm a creator other than Allah, they do not shy away from affirming a provider other than Him. As for the people of the Sunnah, there is no creator or provider in their creed except Allah, glorified and exalted is He, confirming His saying: (Is there any creator other than Allah who provides for you from the heaven and the earth? There is no deity except Him, so how are you deluded?) O Qadarites. To inform that they spend the lawful pure, which is worthy to be attributed to Allah, and is called sustenance from Him. And He included from the partitive to protect them and to suffice from extravagance and wastefulness that is prohibited. And He placed the object of the verb first to indicate that it is more important, as if He said: And they specify some of the lawful wealth for charity. And it is permissible that it refers to the obligatory zakah, due to its conjunction with its sister zakah, which is prayer, and that it may refer to it and other expenditures in the paths of goodness, as it came unrestricted, suitable to encompass every spender. And to spend something and to expend it are two brothers. And according to Ya'qub: to expend something, and to expend is one. And everything that comes from the root with a fa, a nun, and an 'ayn indicates a meaning of exiting and going and the like if you reflect.