And when he conditioned for its acceptance a condition and weakened what he had from it, he followed it with a clear prohibition against neglecting it and a text on its obliteration for it and invalidation of it. He gave an example for that and gave for the example another example, exaggerating in the warning against that, and he said: "O you who have believed," meaning acknowledge that, confirm your acknowledgment by saying, "do not invalidate." Al-Harali said: He clarified that what he conditioned for the reward of the absolute is invalidating for the spending. End of quote.

"Your charities with reminders and harm." Perhaps the punishment for both is equivalent to the reward of charity or increases, so it is as if it invalidates the first until there is no reward. Al-Harali said: He linked the action of sincerity with the affliction that follows it with what is based on the root of showing off. End of quote. He said: "Like the one who spends his wealth," for other than Allah, he only spends it "to be seen by the people," meaning with the intention that they see him. Al-Harali said: It is the action intended for the sight of creation, being heedless of the sight of the Truth and blind to it.

And when he compared the one who reminds and the one who harms with the show-off, because he is the lowest of people and the least of them in ambition and the worst of them in vision and the blindest of them in heart, then those of high ambition, especially the Arabs, are the most averse to him and the farthest from him. And for the one who shows off, there are two conditions; he linked him with the severest of them, and he said: "And does not believe in Allah," meaning the one who has the attribute of perfection, "and the Last Day," in which the recompense occurs after the evaluation of the good deeds from the bad ones. Al-Harali said: And when he gave an example for the growth of the spending with the planting, he gave an example for its invalidation with the mistake of the planter in the planting, and he said: "So his example" in his spending is comparable to what corrupts it, and the example of his spending is "like the example of a smooth stone" and what is planted upon it, and it is a form of exaggeration from the smoothness, which is the hard, smooth stones that do not accept being split by the plants. End of quote.

"Upon it is dust." Some of the ignorant were deceived by it and planted upon it.

And when the removal of the dust from what it has fallen upon is more deserving of its entirety, especially if it is a smooth stone, he said, conveying the nullification of showing off in deeds: ﴿So it struck him﴾ meaning after the dust was upon him without any significance, unlike what comes from the elevation, for it is an essential characteristic. If the rain were to follow it, it would remain with its permanence and ruin it. ﴿A downpour﴾ meaning heavy rain that removes the dust from it. ﴿So it left it bare﴾ meaning a rock that does not accept vegetation in any way, rather he who hopes for it will be disappointed, as it is said, the flint is bare if it does not ignite. Thus, he made the heart of the harmful one who boasts as the like of the smooth stone that was struck by the downpour of rain, and it took away the return of its expenditure just as the seed of the sower was taken away from the smooth stone by the downpour of rain, which is meant to rectify the seed. This was said by al-Harali, and there is a variation in it. And when the nullification of the deed in the example and the exemplified became clear, he translated it by saying: ﴿They are not able﴾ meaning those who are represented to them and those who are represented by them ﴿to anything of what they have earned﴾ for the verse is of the interlocking nature. And when the sower is in such a state, it is astonishing in misguidance and foolishness, and the estimation is: for indeed Allah does not accept the deeds of the harmful ones just as He does not accept the deeds of the show-offs. He added to it, informing that He blinds the sighted from the clearest of matters if He wills, and whatever He wills, He does, saying: ﴿And Allah﴾ who has all wisdom ﴿does not guide﴾ meaning to the path of benefit. And when both the harmful and the show-off have covered the merits of their deeds with what they have drawn from evil, he said: ﴿The disbelieving people﴾ and in mentioning this phrase alone is a greater intimidation for the one who gives charity in this manner.