And when the difference regarding the Prophets was a cause for the jihad, which is the stronghold of religion, and the foundation of [jihad] is spending, he followed that with his saying, returning to the beginning of the surah from here to its end, and to the emphasis with the wording of the command for what has preceded in urging spending: "O you who have believed" meaning they acknowledge with their tongues the faith, "spend" confirming your claims in all aspects of the lesser and greater jihad. And do not be stingy, for what disease is worse than stinginess? And whoever is protected from the stinginess of his soul, they are the successful ones.

And when he commanded that, he made it easy for them by informing them that it is for Him, not for them, and he said: "from what" meaning the thing that returned the saying to the manifestation of greatness, urging them to hasten to comply with the command and condemning the state of those who delay from it. He said: "We have provided for you" (p-23) with what is ours of greatness, and he affirmed here with the command because when he encouraged spending from the beginning of the surah to here repeatedly in various styles, the motives of the wise became in the degree of acceptance of what they are urged to regarding it, even if the departure from what is in hand is extremely disliked to the soul. And he directed the command with a part to the good lawful, thus preventing the objection of the Mu'tazila regarding that provision can only be lawful due to it being commanded. And he followed it with what encourages and frightens regarding the state of the Day of Calling, in which the causes established by glorified and exalted is He in this world will cease. He said: "before a day comes" described as "there is no trade in it" existing "nor friendship." Al-Harali said: it is from which friendship is derived, and it is the interaction in what accepts intermingling until each one is within the other. The meaning of it is agreement in the description of pleasure and displeasure. Thus, the friend from his pleasure is the pleasure of his friend, and his actions are from his actions. The end.

﴿And there is no intercession﴾ and the meaning is that no captive will be ransomed with wealth, nor will friendship from an equal be regarded, nor intercession from a great one, due to the lack of Allah's will, glorified and exalted is He, for anything of that, and nothing will occur except what He wills. In the verse, there is a strong shift back to the beginning of the surah where the believers are described as spending from what He has provided them and having certainty in the Hereafter. It clarifies that the intended meaning of spending is broader than just zakat, and that it encompasses all forms of spending from all sources and means that lead to high status and save from calamities. There will come in the verses encouraging spending what guides to that, such as His saying ﴿If you disclose your charities﴾ [Al-Baqarah: 271] and others. Al-Harali said: This conclusion is connected in the address with what is in the beginning of the surah from ﴿Those who believe in the unseen and establish prayer﴾ [Al-Baqarah: 3] to His saying ﴿They are the successful﴾ [Al-Baqarah: 5]. Therefore, after this conclusion, the opening of a verse occurs which is the chief of the verses of this surah, connected in meaning to the beginning with the head of ﴿Alif Lam Meem﴾ [Al-Baqarah: 1] ﴿This is the Book﴾ [Al-Baqarah: 2]. Thus, in the indication of this connection, there is a preparation for what the address clarifies in the opening of Surah Al-Imran, due to what has been mentioned that the Qur'an is a duality of understanding and praise. Its beginning is praise and its end is praise, encompassing what is between the two praises. As He said, "My servant has praised Me, my servant has glorified Me." So its entirety is praise and its details are glorification. This has ended.

And when He, glorified and exalted is He, urged spending, He concluded the verse with a condemnation of the disbelievers for their lack of this quality due to their abandonment of faith and their distance from it and their denial of that day. They do not spend out of fear or hope. So He said instead, and there is no support for a disbeliever: ﴿And the disbelievers﴾, meaning those whose disbelief is known on that day. This conjunction indicates that the intended meaning is: those who have believed will do what We have commanded them because they are the rightful ones, and the disbelievers ﴿are﴾ those who are exclusively ﴿the wrongdoers﴾, meaning those who are complete in wrongdoing, and no one else. It is known that the wrongdoer is a loser and that he is forsaken and not supported, because he places matters in other than their places. Whoever is like that will have no matter established for him nor will his status be elevated; rather, he is always on the edge of a precipice. For this reason, He, glorified and exalted is He, often concludes many of His verses with the saying, "And for the wrongdoers, there are no supporters." Thus, all types of deliverance that are customary in this world on that day are negated, whether it be ransom with wealth, consideration of friendship, or the greatness of one who intercedes, or support through strength.