Indeed, Allah is Rich and does not need your faith. Rather, you are the ones in need of Him, due to your harm from disbelief and your benefit from faith. And He does not approve of disbelief for His servants as a mercy for them, because it leads them to destruction. And if you are grateful, He will be pleased with you, meaning He will be pleased with your gratitude, because it is the reason for your success and prosperity. So, He did not dislike your disbelief nor did He approve of your gratitude except for your own benefit and for your righteousness. [Al-Zamakhshari interpreted 'pleasure' as 'will' and 'servants' as general... etc.] Ahmad said: The one who insists on this belief has a veil over his heart, or in the balance of his mind, a deficiency. Is it not called or called for him that he is the best in the art of expressions, and the unique of the time in the craft of eloquence? So how do we stray from the path of understanding, and lend an ear to the call of expertise with a deaf ear? Unless it be that desire, when it takes hold, makes falsehood appear as truth, and covers the clear meaning of the expression. So, woe upon woe! Is it not the requirement of the Arabic language, let alone rational laws, that the conditioned is dependent on the condition? It is not conceivable for the conditioned to exist before the condition, either rationally or linguistically. And it has been established by agreement of both parties, the people of the Sunnah and the people of innovation, that Allah's will for His servants' gratitude is prior to the existence of gratitude from them. So how is it permissible to interpret 'pleasure' as 'will,' when in the verse it is made conditional and a recompense, and the occurrence of gratitude is made a condition and a recompense? The necessary conclusion of this rationally is that the intended meaning, which is gratitude, precedes the will, which is pleasure, and linguistically, the conditioned precedes the condition. Al-Zamakhshari is more specific in saying: Whenever the conditioned is purely past, it necessitates a thousand. As in your saying: If you do good to me, I have honored you before. And the verse has been stripped of the two mentioned letters, while there must be an interpretation that corrects the conditionality. If it is established that the interpretation of 'pleasure' as 'will' is invalid both rationally and textually, it becomes necessary to seek the correct interpretation for it, which is the recompense for gratitude with what is known to be recompensed for those who are pleased with it, in terms of reward and honor. Thus, the meaning of the verse - and Allah knows best - is: And if you are grateful, He will recompense you for your gratitude as a recompense for those who are pleased with it. And there is no doubt that the recompense is future in relation to gratitude. So the condition and the recompense proceeded according to their implications linguistically, and this was organized according to the rational evidence of the invalidity of the precedence of the intended meaning over the will rationally. And something like this is understood in His saying: And He does not approve of disbelief for His servants, meaning He does not recompense anyone other than the disbeliever with the recompense of those who are angry with him, from punishment and retribution. Not because there is a benefit that returns to Him, for He is the Rich who does not experience need. And indeed, some misguided individuals have attempted to establish for Allah [His saying 'to establish for Allah... etc.'] only holds if 'pleasure' means 'will,' which is the view of the Mu'tazilah. And among the people of the Sunnah, it is different. The disbelief of the disbeliever is intended but not approved, and among the Mu'tazilah, it is neither intended nor approved. (A)

In its reality, there are two aspects. One of them is making him a guardian of wealth, from their saying: he is a guardian of wealth, and a guardian of wealth means that he is committed to managing it well. From this is what was narrated from the Messenger of Allah, blessings and peace be upon him, that he used to admonish his companions with reminders. The second aspect is making him boastful, from the root خال يخول, if he is proud and boasts. In this meaning, the Arabs say: 'Indeed, wealth has a long tail and is proud.'