And when drinking was permitted during the nights of fasting, and their predominant drink was nabidh made from dates and raisins, and their land was hot, it sometimes became an obstacle to worship, especially jihad, because a drunk person is not beneficial in opinion or strength. And it was not necessary for sustaining the body like food. This was the last of his clarification until he finished what was more important than it in informing, and he concluded the verses that were interspersed between it and the verses of permission with what he began with regarding jihad. He specified in it that the doer of the most serious jihad and the mothers of good things is among the jihad, and what he mentioned with it in the place of hope for mercy necessitated the question: Did they ask about the most trivial of trivialities and the mothers of evils? So he said, teaching them with his question about it, clarifying what the situation necessitated from his forbearance. Thus, what is besides it remains in absolute permissibility: 'They ask you about wine,' which is one of the spoils that Abdullah ibn Jahsh, may Allah be pleased with him, gained in the expedition for which the previous verses were revealed.

Al-Harali said: And it is from what is called khamr - with the opening of the 'm' - which is what is concealed from trees and the like. So khamr - with the sukoon - is what is hidden in the sense of khamr - with the opening - in what is manifest, as if khamr conceals what is between the insightful intellect of a person and his mute animalistic nature. It is whatever intoxicates from any drink, whether little or much. 'And gambling.'

Al-Harali said: It is the name of a game of chance that the pre-Islamic period practiced for the purpose of benefiting the weak and achieving victory over the opponents - this has ended.

And He, glorified and exalted is He, coupled them together due to their mutual harm in jihad and otherwise by wasting wealth freely and without a good soul. What He, glorified and exalted is He, clarified here and in Al-Ma'idah about the mutual harm between them, although He, glorified and exalted is He, limited here to the harm of religion, which is sin, because it is a foundation that follows every harm. He said in response: 'Say, in both of them is a great sin' due to what is in them of the evils that contradict the virtues of the law, such as lying, cursing, loss of intellect, and the permissibility of the wealth of others. This establishes the prohibition by affirming the sin and because they are among the major sins.

Al-Harali said: In the readings of the singular and plural 'b,' there is an indication of the totality of the two matters, from the magnitude of the amount and the multitude of the number. One of these two matters repels a person of noble nature and sound intellect from undertaking it, rather he refrains from the small sin, so how about the large and numerous one - this has ended.

﴿And benefits for people﴾ they commit both for its sake from trade in wine and the pleasure of drinking it. This includes taking a lot of money in gambling, benefiting the poor, stealing wealth, boasting over the rich, and using it to gain the companionship of the young men and their interactions. They seek to gain from their food, drinks, and gifts. Preventing corruption is prioritized. So how ﴿is its sin greater than its benefit﴾? In this, as al-Harali said, there is a reminder to consider the difference between the two goods and the difference between the two evils - this is the end of it.

Abu Hatim Ahmad ibn Ahmad al-Razi said in the Book of Adornment: Some of the knowledgeable people said: The benefit that Allah mentioned in gambling is that the Arabs in winter and drought used to gamble with arrows over camels, then they would give the meat of them to those in poverty and need, and they benefited, and their conditions improved. Al-A'sha said about this:

The one who feeds the guest when they are in need and provides food for the poor.

This is the end.

Another said: They would give it to the poor and not eat from it, and they would boast about that and criticize those who did not participate in it, calling them 'the stingy.' The explanation of what is meant by gambling is rare to find, and I have gathered as much as I could of it to complete the benefit. Al-Mujid al-Fayruz Abadi said in his dictionary: Gambling is playing with arrows, or the camel over which they used to gamble, or backgammon, or any gambling - this is the end.

The author of the Book of Adornment said: The plural of 'yasar' is 'yusur' and the plural of 'yusr' is 'aysar,' so it is a plural of a plural like 'haris' and 'haras' and 'ahrās' - this is the end. Gambling is any betting on pure uncertainty, and it seems to be derived from the moon, the sign of the night, because it sometimes increases the gambler's wealth and sometimes decreases it, just as the moon increases and decreases. Abu Ubaid al-Harawi said in the Two Strange Books, and Abdul Haqq al-Ishbili in his book Al-Wa'i: Mujahid said: Everything that involves gambling is 'maysir,' even the children playing with nuts. In the interpretation of al-Usbahani from al-Shafi'i: Indeed, 'maysir' is what necessitates giving money or taking money. If chess is free from betting, and the tongue from transgression, and prayer from forgetfulness, it is not 'maysir'.

Al-Azhari said: Al-Maysir is the camel that they used to gamble on. It was named Maysir because it is divided into parts, as if it is a place of division. Everything you divide is made easy. Al-Yasir is the one who divides the meat of the camel. He said: This is the origin of Al-Yasir, then it is said for those who draw lots and gamble on the camel: Yasirun, because they are the ones who divide it as they are the cause of that. It is said: The people gambled - if they gambled. A man is Yasir and Yasir, and the plural is Aysar. Al-Qazzaz: You are Yasir and it is Maysur by return, and the acted upon is Maysur - meaning the camel. Aysar is the plural of Yusr and Yusr is the plural of Yasir. Al-Qazzaz said: And Al-Yusr is the people who gamble on the camel, one of them is Yasir as you say: Gha'ib and Ghayyab. Then Aysar is gathered and it is said: Aysar, so Aysar becomes the plural of the plural. And it is said for the one who draws lots: Yusr, and the plural is Aysar. And it is said for Al-Nard: Maysir, because it is played on as it is played on the camel, and that is not said for chess due to its difference from that meaning. And Abdul Haqq said in Al-Wa'i: And Al-Maysir is the place of division. Abu Abdullah said: The matter of Al-Maysir was that they used to buy a camel, slaughter it, then divide it into parts. Abu Amr said: Into ten parts. And Al-Asma'i said: Into twenty-eight parts. Then they would draw lots on it with ten lots, for seven of them are shares, which are Al-Fadh, Al-Taw'am, Al-Raqib, Al-Hils, Al-Nafis, Al-Musbil, and Al-Mu'li. And three of them have no shares, which are Al-Manih, Al-Safih, and Al-Waghd. Then they would place it in the hands of a just man among them who would distribute it to them by the name of each man. Then they would divide it according to what the lots come out for them. Whoever's lot comes out from these seven takes from the parts according to that share. And whoever's lot comes out from the three has a difference among the people in this matter. Some of them said: Whoever's name comes out does not take anything and is not liable, but the second is repeated and he has no share and it is considered void. And some of them said: Rather, the price of the entire camel is upon the owners of these three, and they would be the ones who are deprived, and the owners of the seven take shares according to what comes out for them, so these are the Yasirun.

Abu Ubaid said: And I did not find our scholars exhaustively studying the knowledge of this nor claiming it. I saw Abu Ubaidah as the least of them in claiming it. Abu Ubaidah said: And I asked the Arabs about it, and they said: We have no knowledge of this. This is something that Islam has cut off since it came, so we do not know how they used to Yasir.

Abu Ubaid said: This was only from them regarding the people of nobility, wealth, and newness - it has ended. And perhaps this is the reason for its naming as Maysir. And the one who possesses the gain and bears the loss, meaning from the arrows, is called: Mawsumah, for the sake of the obligations, for it is like a mark. The number of the 'Aysar is seven persons, each man takes a portion. Sometimes the number of men may be less than seven, so one man among them takes two portions. If he does this, he is praised for it and is called the dual of hands. The poet Al-Nabighah said:

I complete my preference and grant them The dual of hands and cover the handful with the red.

And it is said about the one who draws lots: Hurda, and it is named so because he is a man who draws but does not enter with the 'Aysar nor takes a share, and for this reason they choose him (p-248) because he has no gain nor loss upon him. And the one who does not draw lots nor enters with the 'Aysar in any of their matters is called: Al-Barim. The lots are gathered in a skin, and some say: in a cloth. That skin is called Al-Rabbabah, meaning with the broken 'ra' and two 'ba's. Then its ends are gathered and balanced, and his hand is covered with leather so that he does not find a touch of a portion in which he has an opinion, and his eyes are tied. He gathers his fingers upon it and holds them together like a bundle, then strikes its heads with the palm of his hand. Whichever one emerges from the Rabbabah is the winner; he said: And another said: The Rabbabah is like a sheet in which the lots are gathered, then the Hurda is commanded to draw it. From it, some may be obstructed in the Rabbabah and do not emerge, and some do not get obstructed and emerge; that one will be the winner. And a trustworthy man sits on the Hurda, called: Al-Raqib, and the one who draws lots is called: Mufid. The drawing is the pushing, which is to push it forward in one go and draw it so that a portion comes out from it; likewise, the drawing from 'Arafah is the pushing from it to the gathering - it has ended.

And it is said in the Qamus: When they wanted to Yassir, they would buy a camel on credit and slaughter it before they Yassir, and they would divide it (p-249) into twenty-eight shares or ten sections. When one comes out one by one in the name of a man, the victory of whoever comes out for them is the owners of the shares, and whoever comes out for him is the loser - it has ended.

And Abdul Ghafir Al-Farisi said in Majma' Al-Ghara'ib: The Yasir is the one who draws in the lots, and it is from Maysir, which is the gambling that the people of ignorance used to do. They would gamble on the camel or otherwise and divide it into parts and share it, for example, by ten for seven of them, and the shares are the individual - until the end of it. Then they would draw that, and whoever's lot comes out from the seven takes his share, and whoever has one from the three takes nothing; and they have in that opinions that the people of Islam do not know, and no one among the people of language is certain about how that is - it has ended.

This is what they said regarding the root of Yasara, and I have composed the names of the lots for ease of memorization in my saying:

The unique one, the twin, and the observer, The coarse cloth and the competitor, O you who are in pain. And the one who lets down with the elevated one, running, Then generous and flowing is the morrow.

As for what they said regarding the root of each name from it, it was said in the dictionary: the 'fadh' meaning with the opening of the fa and the emphasis on the dhāl al-mu'jamah: the first of the arrows of gambling, and the 'taw'am' meaning (p-250) with the opening of the faqanīyah substituted for the waw and the stillness of the waw and the opening of the hamzah - the weight of 'kawkab': an arrow from the arrows of gambling or the second of them, and the 'raqīb' is the trustworthy of the companions of gambling or the trustworthy over the 'darīb' and the third from the lots of gambling. And it was said regarding the root of 'ḍaraba': the 'darīb' is the one assigned to the lots or the one who strikes with them like the 'ḍārib', and the third lot; and it was said in the gathering between the 'ʿabb' and the 'muḥkam': and the 'raqīb' is the guardian and the 'raqīb' of the lots is the trustworthy over the 'darīb'. And it was said: he is the trustworthy of the companions of gambling, and it was said: he is the man who stands behind the 'ḥurḍah' in gambling, and all of its meaning is the same. And it was said for the 'ʿayūq': the 'raqīb' of the 'thurayyā', likening it to the 'raqīb' of gambling, and the third 'raqīb' from the lots of gambling, and in it are three obligations, and he has the gain of three shares if he wins, and upon him is the loss of three if he does not win; and it was said in the root of 'ḍaraba': and he struck with the lots and the 'darīb' is the one assigned to the lots, and it was said: the one who strikes with them. Sibawayh said: 'fa'īl' means 'fā'il', and the 'darīb' is the third lot from the lots of gambling. Al-Lihyānī said: and he is the one who is called the 'raqīb', and he said: and in it are three obligations until the end of what is in the 'raqīb'; and it was said in the dictionary: and the 'ḥurḍah' meaning with the dhammah of the 'muhmalah' and the stillness of the 'muhmalah' then the mu'jamah is the trustworthy of the gamblers, (p-251) and the 'ḥils' with the kasrah of the 'muhmalah' and the stillness of the lām then 'muhmalah' and like the 'katif' the fourth from the arrows of gambling, and the 'nāfis' with a nūn and a broken fā' and 'muhmalah' is the name of the doer, the fifth arrow of gambling, and 'musbil' meaning with a sīn 'muhmalah' and singular he said: with the weight of 'muḥsin', the sixth or fifth from the lots of gambling; and it was said in the gathering of the two seas: and it is the 'muṣaffaḥ' also meaning with the opening of the fa, and the 'muʿallā' like 'muʿaẓẓam' the seventh arrow of gambling, and the 'manīḥ' like 'amīr' meaning with a nūn and its end is 'muhmalah' a lot without a share, and the 'safīḥ' meaning with its weight and with 'muhmalah' then a fa and its end is 'muhmalah' a lot from gambling with no share for it, and the 'waghd' meaning with the opening then the stillness of the mu'jamah then 'muhmalah' the foolish weak despicable lowly and a lot with no share for it; and the owner of the 'zīnah' said: and they used to buy the camel and include its price then they would strike with the lots on it then they would slaughter it and divide it into ten parts according to what most of the scholars of language have narrated, then they would cast the lots on it, and if the 'muʿallā' came out, his owner would take seven shares and be saved from the loss, then they would cast the lots on it a second time, and if the 'raqīb' came out, his owner would take three shares and be saved from the loss, then they would cast the lots on it a second time, and if the 'raqīb' came out, his owner would take three shares and be saved from the loss and the parts of the camel would be exhausted, and the remaining ones would be liable according to the number of their shares, so the owner of the 'fadh' was liable for one share and the owner of the 'taw'am' for two shares, and upon that they would divide the loss among them.

It is mentioned from Al-Asma'i that he said: They used to divide the camel into twenty-eight parts: for the individual, there is one part, for the twin, there are two parts, and for the raqib, there are three parts - and so on until it reaches twenty-eight parts; and most of the scholars disagreed with him on this and criticized him, saying: If that is the case and each one takes his share, then there will be no loss left there, so there will be no gambling nor one who is gambled upon. For this reason, they called the parts of the camel 'ashar', because they are ten parts. Imru' al-Qais said:

'And your eyes shed tears only to strike With your two arrows in the tenths of a slain heart.'

He made the heart a substitute for the tenths of the camels and made the eyes a metaphor for the two shares, meaning that she captured his heart and won it just as the owner of the mu'alla and the raqib wins; and Al-Qazzaz said in the Taa' of his Diwan: And the twin is one of the shares of gambling and it is the second of them, and it is called a twin because of the shares it has, and it has two shares from the parts of the camel. If the shares of the camel are gambled upon, the one for whom the twin is drawn will incur two shares. This is because there are ten shares, the first being the individual, and upon it is one obligation (p-253) and it has one share, the second being the twin, and upon it are two obligations and it has two shares, the third being the raqib, and upon it are three obligations and it has three shares, the fourth being the hils, and upon it are four obligations and it has four shares, the fifth being the nafis, and upon it are five obligations and it has five shares, the sixth being the musbil, and upon it are six obligations and it has six shares, the seventh being the mu'alla, and upon it are seven obligations and it has seven shares, and among them are three that have no shares, which are the safih, the manih, and the waghid. They may sometimes call them by names other than these, but we have mentioned the commonly used ones here and we will mention them by their names in their places in the book, if Allah, the Most High, wills; and these that have no shares do not have an obligation upon them, and for this reason, they are called 'ghufal' because the ghafil among the animals is one that has no mark.

And the manner of what they do in gambling is that a she-camel is slaughtered and divided into ten parts. One of the thighs is hastened as a part, the other thigh is a part, and the hindquarters is a part, and the back is a part, and the area between the back and the hindquarters of the spine is a part, and the two shoulders, which contain the upper arms, are two parts, and the two thighs are two parts. The neck and the flanks are equally divided among those parts. Whatever remains of bone or piece is the rim, and its origin is from the increase on the load, which is called an addition. The butcher takes it; and perhaps the seller of the she-camel exempts something for himself, and most often the limbs and the head are exempted. When the slaughtered camel is in this state, they bring a man who strikes it among them, called the hurda. His eyes are tied, and a cloth is placed on his hands so that he does not feel the lots. Then a container is brought containing the lots, wide at the bottom and narrow at the mouth, to the extent that one or two arrows can come out from it. The lots are like long pieces of backgammon, except that they are round. The container is placed on the hands of the hurda, and a man is brought to be entrusted with it, called the raqib. He is told: 'Shake the lots,' so he shakes them in the container two or three times. When he does that, he pours them out, which means he pushes them out in one go so that they scatter from their narrow exit. When a lot comes out, the raqib takes it. If it is one of the three that have no obligations upon them, he returns it to the container and says: 'Draw again.' If it is one of the seven that have shares, he hands it to its owner and says to him: 'Withdraw from the people.' This is because those who gamble have each taken a lot according to what he desires. If the one that comes out is the single one, his companion takes a part and is safe from the loss, and the hurda pours out again. If the one that comes out is the pair, his companion takes two shares and withdraws from the people and is also safe from the loss. Likewise, each one of them takes what comes out for him and withdraws from the people and is safe from the loss. If a lot comes out in the second round, its owner takes what comes out for him, and likewise in the third round he takes what comes out for him and withdraws from the people as long as the first and second do not exhaust the shares of the slaughtered camel. For example, if the raqib comes out for the first and takes three shares, then the mu'alla comes out for the second and takes seven shares, the remaining ones are liable for the price of the slaughtered camel.

Or the first one is the unique, and in the second is the twin, and in the third is the elevated. Then the rest of the shares also go, and the remaining people are liable for the price of the camel. And likewise, whatever is similar to this; if the arrows of the one who has a share increase on what remains of the camel, then whoever remains is liable for what his arrow has increased. This is like if the elevated comes out for the first and takes seven shares, then the competitor comes out for the second and his share is five, and only three remain from the camel, so he takes them and the others are liable for two-fifths of the camel. And likewise, if the competitor comes out for the first and takes five shares, then the lazy one comes out for the second and takes four shares, and then the elevated comes out for the third and takes the remaining share, the others are liable for three-fifths of the camel. And this is how all their gambling proceeds; if you reflect on it, you will know how all of it flows and the people are liable for what is required of them according to the number of their remaining arrows. They impose what is required of them according to the number of what is in their shares from the obligation. It has been mentioned that the camel is divided according to the number of what is in the arrows from the obligations, which is twenty-eight parts. And there is no meaning to this saying because it is necessary that there be no gambling in this, nor winning, nor losing, since each one chooses for himself what he loves from the arrows, then takes what has come out for him, and the parts of the camel are not distributed except with the completion of the arrows. So there is no meaning to gambling on it, and the first is more correct and is indicated by the poetry of the Arabs. This is because a man might take in the gambling two arrows and win parts of the camels, like if he takes the elevated and the watchful. If the draw is made for him, one of them comes out for him, and he wins his share. Then if he draws the second, the other comes out for him, so he wins all the camels. And if the arrows and shares were as they mentioned, the owner of two arrows would not win all the shares, since the shares do not go except with the completion of the arrows. And what indicates the winning of the owner of the two arrows of all is the saying of Imru' al-Qais:

And your eyes did not shed tears except for you to strike With your two arrows in tenths of a heart that is slain.

He says: She strikes with her two arrows, the elevated and the watchful, and thus she obtains the whole heart. And from this is the saying of Kuthayyir and the description of a she-camel that has become emaciated from the journey until its flesh is gone:

And it is fed from the essence of the heat and the coolness With two arrows that won from the arrows of the spinning.

He says: This she-camel has become emaciated from the journey until nothing remains of its flesh, as if it were drawn with the arrows and won from it two arrows, and they dominate its tenths, which are the watchful and the elevated - this has ended.

Thus has been mentioned the explanation of the saying of Kuthayyir, and I saw in the margin of a copy of his book what might be more appropriate, and that is because he said: It is presumed that it has a virtue over the camels in its journey after the essence of the heat and the coolness for its patience, generosity, and strength, like the virtue of a man whose arrow has won twice over the arrows of his companions; and the spinning is that which rolls the arrows - this has ended.

And it is closer to what he said, for his saying: "They are to be apportioned by two lots, so it is clear that the two lots belong to her and that she is the winner; and Allah, glorified and exalted is He, is the One who grants success in this." And his saying: "There is no meaning in gambling on her, assuming the division is by twenty-eight, is not so; rather, its fruit appears in the disparity in the shares. This is because the arrows, which are the lots, are ten. When he said: 'The parts will be twenty-eight,' he did not say: 'They are according to the number of the arrows,' so that the arrows would be twenty-eight, but he said: 'They are according to the number of the obligations that are in the arrows,' and he knew that they are ten. The owner of the ornament and others have stated this from al-Asma'i, as has been mentioned, and he is among those who said this saying. Therefore, whoever has a higher share, for example, takes seven shares from twenty-eight, he would have a greater share than one who has six obligations or less for the strokes. And his saying: 'A man may take two lots' - to the end of it - indicates another aspect of disparity, which is that a man may have one arrow due to the obstruction of the arrows and their deviation from the straight path at the time of exit. And he may have two or three arrows in a single distribution for the straightness of the arrows and their balance for the exit, thus winning the majority of the camel. This is because the men are fewer than the arrows. And he may have more than that while the value is equal among them. This aspect can also occur by assuming that the arrows and the men are according to the number of the parts, due to the restriction of the count for whoever has arrows, whether it is equal to their number or more, and the restriction of the loss for whoever does not have an arrow, assuming that a number of arrows come out for others. And by assuming that not everyone has one, it would also be gambling, because each one of them is not confident of winning, and the benefit of that would then be for the poor. And whoever said that whoever has something from the three hidden arrows is liable, then gambling is necessary for him in every case and in every assumption.

And it was said in al-Kashaf: They used to give the shares to the poor and did not take anything from it. This has been previously transmitted from the owner of the ornament, and Allah, glorified and exalted is He, knows best.

And when he mentioned what removes the light of the soul and the strength of the body, and he condemned spending on them, the situation necessitated a question about what is praiseworthy in spending. He said, addressing the question about what necessitates wastefulness of wealth, "And they ask you what they should spend." The repetition of the question about it indicated the repetition of the matters necessitating that, which informed of its great importance, as it is one of the greatest pillars of jihad. And Allah, glorified and exalted is He, conveyed this by way of conjunction, for when the question about it and the answer in His saying, "Say, whatever good you spend is for parents" [Al-Baqarah: 215] had preceded, it prevented the expectation of another question. As for the orphans and the menstruating women, there had not preceded anything that would necessitate the expectation of a question about them at all. The claim that the reason for the conjunction is the descent of the verse as a whole and the reason for the separation is the descent of it in parts, while it is not sufficient for the purpose due to the lack of clarification of the wisdom, is refuted by what has been reported that the last verse that was revealed was "And fear a Day when you will be returned to Allah" [Al-Baqarah: 281]. It is with the conjunction, as reported by Al-Bayhaqi in the Delails and Al-Wahidi from two sources in the introduction of the reasons for revelation, and Al-Bukhari has also narrated it in the Sahih. Whoever follows the reasons for revelation will find much of that.

And Al-Harali said: In the conjunction, there is an indication of the certainty of the obligation twice, as in the story of the Children of Israel. However, perhaps this nation feared the third, so they omitted their question about the third due to the limitations of what occurs in this nation compared to what occurred with the Children of Israel in some way. And Allah, glorified and exalted is He, said in the answer: "Say, the excess." This is what the soul permits without any burden. He said: It is as if He obligated the soul to the spending of excess and encouraged it to spend on what it disputes about, and He did not make it obligatory so that it would not be difficult for it due to what He wants for this nation of ease. Thus, the spender is on three ranks: the rank of an obligatory right that must be fulfilled, which is the obligatory charity, the withholding of which is destruction in this world and the Hereafter. In contrast to it is excess, which should not be withheld due to the soul's allowance for its corruption. Whoever withholds it has forced himself to withhold it. And between them is what the soul disputes about withholding, where the struggle occurs for spending it, and it is her trade by which she purchases the Hereafter from her worldly possessions. "A woman said to the Prophet, blessings and peace be upon him: What is permissible for us from our husbands' wealth?" She was asking about spending from it. He said: "The fresh dates" - with the 'r' being pronounced and the 't' being silent - "that you eat and give as gifts." This is because it is from the excess that withholding it harms due to its corruption; for fresh dates are what, if kept from one day to the next, changes, like grapes and watermelons, and in its meaning are cooked dishes and all other things that change by being kept overnight.

And in specifying the spender with generosity, there is a prohibition for one who consumes alcohol before its prohibition from acting, as it is most likely that his actions will not be in this manner. This is because the state of intoxication is not considered valid, and acting in it generally leads to regret upon sobriety. Likewise, gambling is even more severe. It may be that the delay in clarifying that the sought-after expenditure is indeed the surplus to this extent is to encourage the people of faith to desire it, along with what they were experiencing of hardship, to prefer it over themselves without being commanded to do so, as a mercy for them. One of the greatest indications of this is that in some of the verses mentioning it previously, it is said: "And he gives his wealth, despite his love for it" [Al-Baqarah: 177]. Al-Usbahani said: The people of tafsir said: After this verse was revealed, when a man had gold, silver, crops, or livestock, he would look at what would suffice him and his family for a year's expenditure. He would keep that and give away the rest in charity. If he was among those who worked with his hands, he would keep what would suffice him and his family for that day and give away the remainder until the verse of zakat was revealed, which abrogated this verse.

When He clarified the previous rulings in this surah, He explained them excellently and detailed what He intended with all that He wanted, creating a remarkable detail, especially regarding expenditure. For He clarified it from the beginning of the surah up to this point in various forms of explanation with the utmost wisdom and precision. There was a point of questioning: Will our Lord clarify for us other than this from the verses like this explanation? He said: "Thus" meaning like what has passed from this noble and elevated explanation, far removed from the levels of the lowly. "Allah clarifies" He who possesses all attributes of perfection, "for you" all "the verses."

Al-Harali said: He gathered them because they are verses from different aspects related to the matters of the heart, the soul, the body, and the state of a person with others - it has ended.

He singled out the address at first and gathered it later, indicating the greatness of this saying for the attention to it at the head, and hinting that he, blessings and peace be upon him, was filled with knowledge prior to this such that he does not need any addition, and that this explanation is only for the followers to understand it according to their levels of understanding and aspirations. It is permissible that the speech was completed with such an explanation, then he resumed what followed, and the explanation could be mentioned twice: once in his address alluding to it, and another in his address to them explicitly; or it could be said: He pointed to the elevation of the address by the singularity and to its generality by the gathering - it has ended.

"That perhaps you may reflect" meaning to be in a state in which reflection is hoped for you, and it is the pursuit of thought, which is the hand of the soul by which information is obtained just as physical things are obtained by the hand of the body - this was said by Al-Harali.