The Messenger of Allah, blessings and peace be upon him, sent Al-Walid ibn 'Uqbah, the brother of 'Uthman by his mother, and he was the one whom 'Uthman appointed over Kufa after Sa'd ibn Abi Waqqas. He led the people in the Fajr prayer while he was drunk, praying four rak'ahs. Then he said, 'Should I increase for you?' So 'Uthman dismissed him. [This was narrated by Muslim through Abu Sasan Husayn ibn Mundhir, who said, 'I witnessed 'Uthman, the brother of Al-Walid ibn 'Uqbah, praying the Fajr in Kufa four rak'ahs'—the hadith in full.] And it was narrated by Ibn Ishaq and Al-Nasa'i from this route, and they said in it, 'He prayed four rak'ahs for the Fajr.' He was sent to the Banu Al-Mustalaq, and there was a dispute between him and them. When he approached their lands, they rode out to meet him, and he thought they were fighters, so he turned back and said to the Messenger of Allah, blessings and peace be upon him, 'They have apostatized and withheld the zakat.' [This was narrated by Al-Ishaqi and Al-Tabarani from the hadith of Umm Salamah, without the saying, 'He thought they were fighters, and he said,

The city, and you may see them making their worries a companion, a confidant, a companion in conversation, and a bedfellow, and described as one who does not part from his companion. The sentence beginning with 'but' is not to be considered as an independent statement, due to its leading to a discord in the structure. [Mahrud said: 'The sentence beginning with 'but' cannot be independent, due to its leading to a discord in the structure... etc.' Ahmad said: Among the faults of the Mu'tazila is their slander against Uthman, may Allah be pleased with him, and their refusal to judge by reprimanding his killers. This belief is compounded by what al-Zamakhshari mentioned in this context regarding Uthman's appointment of his brother al-Walid, who committed that heinous act instead of Sa'd ibn Abi Waqqas, one of the Companions. He also mentioned that some of the Companions had faults, including their demand from the Prophet, blessings and peace be upon him, to follow their opinions, among which was the validation of al-Walid in his actions against Banu al-Mustaliq. If you combine this excerpt with what you know of his belief, it becomes clear to you about the state of al-Zamakhshari—what I cannot explicitly state, for he did not make it explicit. Rather, we have taken the path of fairness and the way of justice: text by text, and hint by hint. We ask Allah the Almighty—after sending blessings upon His Prophet Muhammad, the Seal of the Prophets—to be pleased with all his companions and with us through them. Ameen.] But it is connected to what preceded it, being a condition of one of the two pronouns in 'in you,' which is either the hidden subject in the nominative or the apparent subject in the genitive. Both are valid opinions. The meaning is: In you is the Messenger of Allah in a state that you must change. Or you are in a state that you must change: which is that you attempt from him to act in events according to what comes to your mind of opinion, and to approve the actions of the compliant to another who follows him in what he deems fit, following his examples. If he were to do that, you would have suffered hardship, meaning you would have fallen into hardship and destruction. It is said: So-and-so is causing hardship to so-and-so, meaning he seeks what leads him to destruction. And the bone has suffered hardship: if it is broken after being set. [Regarding the phrase 'if it is broken after being set,' in the dictionaries: 'the bone is broken, it is broken after being set.' It also states: 'The bone was set, and the bone healed itself.'] This indicates that some of the believers encouraged the Messenger of Allah, blessings and peace be upon him, to act against Banu al-Mustaliq and to validate the words of al-Walid. And that similar faults were committed by them, and that some of them were deterred and their seriousness in piety prevented them from daring to do that. They are the ones he exempted with His saying: 'But Allah has made faith beloved to you,' meaning to some of you, but it sufficed to mention some: their description differing from that of others. This is one of the conciseness of the Qur'an and its subtle hints, which only the elite perceive. And according to some of the commentators: They are those whom Allah has tested their hearts for piety. And His saying: 'Those are the rightly guided,' and the address is to the Messenger of Allah, blessings and peace be upon him, meaning: Those exempted are the rightly guided, which confirms what I said. If you say: What is the benefit of placing the news of 'if' before its subject? I say: The aim is to reproach some of the believers for what Allah has deemed abhorrent from them in following the opinion of the Messenger of Allah, blessings and peace be upon him, to their opinions, thus it was necessary to present it as the focus of the aim. If you say: Why was it said 'He will obey you' instead of 'He obeyed you'? I say: To indicate that it was their intention for him to continue acting according to what they approved. And that whenever an opinion came to their mind regarding a matter, it was acted upon, as indicated by His saying: 'In many matters,' like saying: So-and-so hosts guests and protects the women, meaning: it is something he has accustomed himself to and found him consistent in it. If you say: How is the position of 'but' and its connection missing?

From the contradiction of what follows it to what precedes it, in negation and affirmation? I said: It is absent in terms of wording, but present in terms of meaning, because those whom Allah has made beloved to faith have a quality that differs from that of those mentioned earlier, so it occurred. However, it is in the context of its location from the correction. The meaning of Allah's making faith beloved and making it disliked is kindness and support with success. [[He resumed his speech. He said: 'And the meaning of Allah's making faith beloved and making it disliked is kindness and support with success... etc.' Ahmad said: He stammered, and the truth is clear, and he deviated, and the path is a method, and he compared creation to the One, the Truth, and made their actions of faith and disbelief, good and evil, a delusion based on a state he believed was consistent in the witnessed, which is that a person is not praised for the actions of others. He compared the absent to the witnessed in a controlling manner, and he delved into following a desire that is obscure. This led him to interpret the verse and invalidate what I mentioned regarding the attribution of making faith beloved to Allah, the Exalted, in its reality, and he made it a metaphor because he believes that if it remained on its apparent meaning, the creation of faith would be attributed to Allah, the Exalted, and the servant would be praised for something that is not of his doing. This, in his view, is impossible. So he followed the verse with his corrupt opinion. When presented with rational evidence for monotheism and transmitted evidence that there is no creator except Allah, the Creator of all things, and he was asked to maintain the verse on its apparent meaning supported by reason and transmission, he clung to its interpretation with the ropes mentioned in the control of comparing the absent to the witnessed, which leads to distorting the Book of Allah that does not come to it falsehood from before it or from behind it. What we believe - may Allah establish us on the truth - is that Allah, the Exalted, granted, praised, gave, and bestowed. There is nothing that exists except Allah and His attributes and actions. However, He, the Exalted, made some of His actions a place for others, so He named the place a doer and the state an action. This is the oneness that there is no escape from for the believer, and there is no turning away from it. I must confront the statement, so I say:

Tell me about Allah's praise of His prophets and messengers, which is essentially His choosing them: Is it acquired or unacquired? He can only say that He praised them for what they did not acquire, but rather for what He bestowed upon them. If he turns to the other claim, which is that they were praised for something they acquired from a message or prophethood, he has deviated from the people of the faith and strayed from the people of the Qibla. This is sufficient, if Allah wills.]], and its way is a metaphor as previously mentioned. Every person of understanding and returning to insight and a mind will not be unaware that a man is not praised for the actions of others. To take the verse at its apparent meaning leads to them being praised for the actions of Allah, and Allah has denied this about those He revealed regarding them: وَيُحِبُّونَ أَنْ يُحْمَدُوا بِما لَمْ يَفْعَلُوا. If you say: The Arabs praise beauty and good faces, and that is the action of Allah, and it is an accepted praise among people, not rejected. I say: What permitted that for them is that they saw good appearance and beauty in most cases, which indicates good character and praiseworthy morals. Hence, they said: The best thing about the ugly person is his face. [[The phrase 'the best thing about the ugly person is his face' in the dictionaries refers to the ugly person.]] They did not make it one of the attributes of praise for its own sake, but for its indication of something else. Moreover, among the established scholars and experts in meanings are those who refute the validity of that and the error of the one who praises it, limiting praise to the description of the fundamental virtues: eloquence, courage, justice, chastity, and what branches from them and returns to them. They consider describing beauty, wealth, and having many servants and supporters, and other things in which a person has no role, as an error and a deviation from reason, and disbelief is the covering of Allah's blessings and their denial with ingratitude.

And disobedience is the departure from the intention of faith and its path by committing major sins, and rebellion is the abandonment of submission and proceeding with what the legislator commanded. The sinful lineage: the stubborn. [[The phrase 'the sinful lineage: the stubborn' in the dictionaries refers to the lineage: it flowed and did not stop, so it is a stubborn lineage.]] And the seed has become strong: it has intensified. And guidance:

Steadfastness on the path of truth with firmness in it is guidance, and it is the rock. Abu al-Wazir said: Every rock is guidance. And he recited:

"And not imitated nor marked... they are the light from the solid guidance."

[It appears that the poet is describing the abodes, saying that there remains in them nothing but the tent peg tied with a rope, and the stones that have changed color by fire. The marking and tattooing refer to changing color, meaning those that have burned by its light, that is, its heat. And 'from solid guidance' is a clarification of it.

And 'the solid' is the plural of 'solid', meaning: hard. And 'guidance' is the rock. The singular is 'guidance'. It is said: he describes the mounts as being conditioned to work, not needing a rein, and that they are strong from the effects of the journey, such that sparks appear from the intensity of their hooves striking the hard rock.]

And 'favor' is an object for a purpose, or a source from a non-action.

[Al-Zamakhshari interpreted 'favor' in the verse as an object for a purpose, derived from his saying: 'the guided ones'... etc. Ahmad said: The issue was raised after establishing that guidance is not an action of Allah, but rather it is their action in reality according to what he believes. We have built upon what we clarified: that guidance is from the actions of Allah and His creations. The condition for the object of purpose has been found, which is the unity of the doer of the two actions. The issue is indeed present textually on our explanation in a manner different from what Al-Zamakhshari presented, but rather from the perspective that Allah addressed His creation in their customary language. Among what they are accustomed to is that the doer is attributed to the action, whether that is literally or metaphorically, until foam is a doer and the wall collapses and similar cases. Guidance has been attributed to them in a way that they are the doers, even if the attribution is metaphorical according to belief. If it is established that it is mentioned in this way, then you have two ways to respond to it: either the response of Al-Zamakhshari, or one that is more possible and clearer: that guidance here necessitates being guided, as it is its counterpart, because Allah guided them, so they were guided.

At that point, the doer unites according to the method of the industry that corresponds to the truth, which is contrary to His saying: 'He shows you the lightning, fear and hope,' for the issue is the same there, as fear and hope are their actions, meaning: attributed to them in a way that they are the fearful and the hopeful, while the first action is for Allah, as He is the one who shows them that. The response to it is: they are acted upon in the meaning of the doers, by way of the necessity of the counterpart, because when He shows them, they have seen. This response has already been established in its place, so I corrected the speech here by estimating the object as a doer and vice versa in the verse of Al-Hujurat, as the correction of the speech there is by estimating the doer as an object. This is from the subtleties of Arabic, so contemplate it, and Allah is the Granter of success.]

If you say: How could it be permissible for it to occur as an object for a purpose, while guidance is the action of the people, and favor is the action of Allah, and the condition is that the doer must be united? I say: When guidance occurred as an expression of love, adornment, and dislike, attributed to His name, glorified are His names: guidance became as if it were His action, so it became permissible for it to be an object for a purpose or not to be an object for 'the guided ones', but rather for the action attributed to the name of Allah, and the sentence that is 'those are the guided ones' is an interruption. Or from an estimated action, as if it were said: that occurred, or that was a favor from Allah. As for it being a source from a non-action, it is to be placed in the place of 'guidance', because their guidance is a favor from Allah for being successful in it. Favor and blessing mean the act of bestowing and conferring, and Allah is All-Knowing of the conditions of the believers and what is among them of distinction and preference, Wise when He bestows and confers success upon their best.