And when the spending is from the foundations upon which the surah is built regarding the attributes of the believers, "And from what We have provided them, they spend" [Al-Baqarah: 3]. Then He repeated the encouragement for it in the subsequent verses until He commanded it in the first verses of the previous chapter of Hajj, even though it is one of the pillars of the beginnings of jihad. Since the previous verse included it along with killing, which is the end of jihad, this was the point of questioning about them. So Allah, the Most High, informed about that in a scattered manner, and that supports what I understood in times of hardship and distress. For its usage in the Qur'an is more than what is arranged. He said, teaching those who asked: Did the addressees ask about them? "They ask you what" meaning what thing (p-213) "they should spend" of wealth.

And Al-Harali said: When the Qur'an was revealed in a manner that is adaptable to the conditions of people over time, the organization of its address was fluctuating between a religious address received from Allah and a governance established in which the servant is the vicegerent of Allah in executing His command, and between spending in which he is a vicegerent in delivering His bounty. For courage and generosity are vicegerency, while cowardice and stinginess are exclusion from it. Thus, in the previous address, there was kindness and spending. It was right that he should not ask about what he should spend, for what is spent is all bounty. The Prophet, blessings and peace be upon him, said: "O son of Adam! If you give of your bounty, it is better for you, and if you withhold it, it is worse for you." In this question from whoever asked him, there is a type of indulgence similar to what was previously mentioned to the Children of Israel regarding the matter of the cow. The friend, may Allah be pleased with him, did not seek permission when he brought all his wealth, nor did Umar, may Allah be pleased with him, seek permission when he brought half of his wealth, nor did Sa'd ibn Al-Rabi' when he went to Abdur-Rahman ibn Awf, may Allah be pleased with them, with half of his wealth and one of his wives. Thus, in this question, there is an indication of the example of those who preceded them. Were it not for Allah's mercy, their answer would have been: You should spend the bounty, which would have been obligatory. However, Allah was gentle with the weak due to their weakness and established spending while obscuring its amount in the reverse of spending by giving charity to outsiders while having a need from relatives. So He, the Most High, addressed the Prophet, blessings and peace be upon him, and turned away from the questioners due to the dullness in the question similar to that of the Israelites - it has ended.

So He said: "Say, whatever good you spend" meaning from wealth, and He refrained from clarifying what the spender is to clarifying the place of spending because it is more beneficial in a way that their question is known, which is all wealth they count as good. He expressed it in the past tense to be more comprehensive: "Whatever good you spend" thus encompassing what is spent from it, which is all of his wealth that he counts as good. The place of spending was specified, clarifying its importance because spending is not considered unless it occurs in its proper place. So He said: "Then for parents" because they brought him into existence in the world of causes, "and for relatives" due to their confirmed right as they are like a part due to their proximity of kinship, "and for orphans" due to their exposure to loss because of their weakness.

And al-Harali said: Because they are relatives after the relatives due to the orphanhood that necessitated the leadership of others over them - ended. (p-216) Al-Harali said: And they are those who are linguistically exposed and the hidden ones who are not noticed and do not find what suffices them legally and linguistically in a prophetic manner - ended.

﴿And the traveler﴾ due to his weakness in estrangement, and the verse is decisive, so what is in it is taken to oppose others.

And when he specified those mentioned, he generalized and gave glad tidings with his saying: ﴿And whatever good you do﴾ meaning from what is considered good in essence or meaning from this or otherwise with these or others ﴿Indeed, Allah﴾ who encompasses knowledge and ability over all things.

And when he was on the path of resuming in the context of encouragement and warning due to his entrusting the matter to the spenders, and he, glorified is He, is greatly gentle with this nation, he affirmed his knowledge of that, thus he presented the context indicating that he has the ultimate consideration of their good deeds, so he said: ﴿He is All-Knowing﴾ meaning of profound knowledge (p-217) and He is the most deserving of rewarding for good.

And al-Harali said: He concluded with knowledge in order to address the potential flaw in intentions regarding spending, as it is one of the most severe matters that the soul boasts about, and it is almost impossible for it to be safe from it except for what the left hand does not know, which is its distraction and boasting, and it is specific to its right hand, which is its sincerity and purity - ended.