And when spending is one of the greatest pillars of jihad, and living in the early days of Islam was difficult and wealth was scarce, this necessitated that everyone cling to what they had, thinking that holding onto it would bring salvation and spending it would lead to destruction. He informed them that the matter is contrary to what the devil entices them with regarding this: "The devil promises you poverty" [Al-Baqarah: 268]. Al-Harali said: And due to the necessity of the pardon that is accompanied by the honor that comes contrary to the desires of the soul, Allah, glorified and exalted is He, organized what comes contrary to the sensory perception in spending, which results in purification and growth. Also, when He established the ruling of jihad, which is the most difficult of actions for the soul, He organized the matter of generosity and spending, which is even more difficult for the souls. From the perspective that fighting is a defense that involves provisions and supplies, its matter cannot be completed except by the two innate qualities: courage and generosity. Therefore, the most severe afflictions in religion are stinginess and cowardice. Then Allah, glorified and exalted is He, said: "And spend" and He made it clear and did not conceal it, showing the importance of the matter of spending and so that it would not be restricted by any conditions. He said: "In the way of Allah," meaning the Sovereign under whose control everything is, as He said: "And fight in the way of Allah" [Al-Baqarah: 190]. This includes everything that Allah has commanded, even if its application in jihad is more. That is, do not fear poverty and loss, for indeed Allah, your Lord, is the One who commanded you with that: "And Allah promises you forgiveness from Him and bounty" [Al-Baqarah: 268].

Al-Harali said: The consideration of wealth through spending it is not through preserving it and establishing it. Thus, the two addresses are intertwined: what is in pardon from honor and what is in spending from growth. He confirmed this by informing that which cannot be reached by the perceptions of souls, that the preservation of wealth and holding onto it is destruction.

Then Allah, glorified and exalted is He, said: "And do not throw yourselves into destruction by your own hands," meaning do not hasten to place it down as one who throws something by not spending it "into destruction," which is the collapse of something until it is nullified and perishes. For indeed, in that is a tendency towards complacency and reliance, and the enemy will become bold against you, and no one will stand for you. For indeed, stinginess is the quickest thing to destruction. It is an act with the 'ain being a source of destruction. It is said that there is no second to it in their speech. And truly, the act of throwing is for what benefits him from himself and others by his own hand. Thus, he made destruction take hold of him, possessing him.

Al-Harali said: The encompassing nature of the address necessitates that destruction leads to the loss of fighting and spending, and by abandoning them, there occurs an extension upon the structure of Islam, which may lead to its demolition. And when the matter of spending was particularly relevant to the Ansar, who were the people of wealth due to the emigration of the Muhajirin from it, it was implied that most of the discourse was directed towards the Ansar.

Abu Dawood and Al-Tirmidhi narrated - and this is his wording, and he said: it is a good authentic narration - and Al-Nasa'i reported "from Abu Ayyub, may Allah be pleased with him: This verse was revealed to us, the group of the Ansar, when Allah honored Islam and its supporters increased. Some of us said to each other secretly, without the Messenger of Allah, blessings and peace be upon him: Our wealth has been lost, so if we were to remain with our wealth! Then Allah revealed this verse, and the destruction was in remaining with wealth and fixing it and abandoning the fighting."

And Al-Bukhari narrated in the Tafsir "from Hudhayfah, may Allah be pleased with him: 'And spend in the way of Allah and do not throw yourselves into destruction' was revealed regarding spending."

And when the expansion in the matter of fighting could lead to transgression, He concluded it with a prohibition against it and that Allah does not love the transgressors. And the expansion in spending in the way of Allah is among the highest qualities of faith. Allah, glorified and exalted is He, said: 'And do good' meaning to perform goodness in general by what is understood from the brevity of the action and leaving what is related to excessive spending. And they thought well of Allah, the Most Beautiful, and He made it clear without any concealment for the length of the discourse and in a manner similar to what has preceded: 'Indeed, Allah,' the Great King, 'loves the doers of good' meaning He does with them all that the lover does with those he loves, such as honoring, elevating, supporting, enriching, and other than that from all that they need, just as He does not love the transgressors.

Al-Harali said: Thus, the conclusion of the two addresses is that transgression should not occur in killing and that goodness should occur in wealth. And in its indication is an encouragement for the Ansar to spend their wealth, as they follow the condition of the Muhajirun in detachment from it. Just as the command for the Muhajirun was not to break the migration, the command for the Ansar was not to turn to the worldly life. Just as the Muhajirun did not deviate from their origin, the Ansar did not deviate from their description. Thus, their turning away was a result of the abandonment of the Muhajirun of their wealth.