And when He, glorified and exalted is He, urged towards good deeds and encouraged adherence to guidance, and most of them were turning away, because what He called them to was destructive of what they were created upon, which is the love for the accumulation of wealth and the preservation of oneself. And he, blessings and peace be upon him, was deeply saddened for them, constantly anxious for them due to His immense mercy towards them and His compassion for them. He would find their reluctance to respond to what he called them to from this elevated state, which is the wisdom of Allah, the essence of which is belief in Allah and purchasing the Hereafter with all of this world, to be a great distress. So, glorified and exalted is He, lightened the matter for him and eased his condition, saying: "There is no blame upon you" meaning "You are not responsible for their guidance" until you are capable of it. So, your only duty is to convey the message, and as for creating guidance for them, that is not upon you, nor can you do it. "But Allah" who has no equal, is the only one capable of that, for He "guides whom He wills." It has become clear from this that it must mean "upon you" in the sense of "with you" and similar to that, because "but" is for correction, meaning that the ruling of what follows it is contrary to what precedes it, and the words of the people of language support this. Imam Abdul Haqq said in his book Al-Wa'i: In the hadith of Imran ibn Husayn, may Allah be pleased with both of them: "I used to sacrifice a young goat while we had a thousand sheep," meaning "we had a thousand sheep." The Arabs say: "Upon us is such and such," meaning "it is from us." Qasim interpreted it; it has ended. It refers back to ability, as you say: "I have the approval of so-and-so," meaning "I am capable of that, able to bear it." The meaning is: "You are not able to bring about guidance in them at all; rather, that is with Allah, glorified and exalted is He, for He guides whom He wills and does what He decrees for him from ways of guidance, whether it be spending or otherwise. Al-Harali said, in meaning: The Ansar, may Allah be pleased with them, are the first intended by this sentence, for He, glorified and exalted is He, has made in them support for His religion.

And when the greatest aim in this wisdom and this guidance is indeed guidance for the purpose of seeking the generous by being generous with oneself and wealth, in general, whether near or far, and the believer or the disbeliever, is like the rain of generosity that takes from the plain and the mountain, until this address became a diversion for a people who were hesitant about giving charity to the poor among the disbelievers and connecting with their relatives from among them, so they were compelled to general spending. It has ended. So, He, glorified and exalted is He, said: "And whatever you spend of good" meaning wealth and kindness upon a believer or a disbeliever, it is permissible to do that with him, even if it is little. "Do not belittle a neighbor to his neighbor even if it is the weight of a sheep's hoof." "For yourselves" as it was said to him, blessings and peace be upon him, about a sheep that was slaughtered: "It has gone, meaning by gift and charity, except for its neck!" He said: "It remains except for its neck!" So, it implies that if you are stingy or boastful, you are only doing that for yourselves.

And when the speech was about spending with the believers [the spenders] and in the way of Allah, and it was expressed with the word 'good', all of this indicates the sincerity that is required of the believer. He said: ﴿And you﴾ meaning, while you do not ﴿spend except seeking﴾ meaning, wanting.

And when the reminder of the face, due to its honor, is a call to strive in honoring the deed by perfecting it and being sincere, he said: ﴿The face of Allah﴾ meaning the greatest King, from filling the need of a poor person or maintaining the ties of kinship with a Muslim or a non-Muslim upon whom charity is permissible, not for your own selves or others, but as a means of releasing the wealth by fulfilling the trust in it to the servants of Allah, for they are His servants. This is what faith calls for, so it should not be thought that a believer would do otherwise. This necessitates being very far from harm, showing off, and every deficiency, and being free from anything that would require acceptance from physical and moral perfection.

And when certainty in fulfilling the trust encourages good deeds and distances one from wrongdoing and showing favor out of fear of the recompense of the Sovereign, the Judge, [he said]: ﴿And whatever you spend of good﴾ [meaning] in any manner and with any description, the act of charity (p-104) and the one who receives charity ﴿will be rewarded﴾ meaning he will be greatly rewarded with multiplication, reaching ﴿to you and you will not be wronged﴾ meaning no injustice will befall you in leaving anything of what you have spent, nor in any decrease of what you have been promised of multiplication if you have done good, and equivalence if you have done wrong.