And when glorified and exalted is He mentioned the spending of what He has bestowed upon them from provision from the beginning of the Surah to here in various verses, and encouraged it with types of encouragement in various methods, and since provision includes both lawful and unlawful, and among what they used to seek provision with before Islam was usury, which is taking without compensation, and in appearance it is an increase, but in reality it is a decrease and a defect, contrary to what has been previously urged regarding giving freely, and it is in appearance a decrease and in reality an increase and good; He forbade them from engaging in it and distanced them from it, and clarified its ruling and that it is foul and not suitable for eating or charity, and made that in the style of a response to one who asked, 'Is the beloved spending that is encouraged from all wealth?' So He answered with His words: - And Al-Harali said: And when the state of the spender, especially the one seeking the face of Allah, glorified and exalted is He, is the best of states, and it is the state to which they were called; He organized it with the least of states, which is the one that is sought through wealth by usury, so the best of people is the spender, and the worst of people is the usurer; so He organized it with the address of usury and said: - ﴿Those﴾ And when there were among the companions those who consumed usury, He expressed it in the present tense as an indication that this punishment is specific to the persistent, and He said: ﴿They consume usury﴾ and it is the increase of the kind of the limited increase in some way. It ended. So it followed the habit of this wise mention in mentioning one of the two opposites after the other, and He expressed consumption as taking, because it is the greatest of intentions and the most harmful, and it flows (p-109) from man like blood, like the devil ﴿They do not stand﴾ meaning at the resurrection, its heaviness will appear in their bellies and will prevent them from activity, and that will be their mark by which they will be known among the people of the standing, a disgrace for them and a scandal. And Al-Harali said: In its generality, it indicates their state in this world, the Barzakh, and the Hereafter, so in His informing there is an indication that the consumer will be deprived of his mind and his remaining in this world will be through a breach, not through reason, he approaches in a place of retreat and retreats in a place of approach. It ended. And it is supported by observation, for we have never seen or heard of a usurer speaking with wisdom nor being known for virtue, rather they are the lowest and most despicable of people ﴿Except as one who stands﴾ the possessed ﴿Whom the devil has afflicted﴾ meaning he is burdened by his affliction and it burdens him and makes it difficult for him ﴿The devil﴾ And when that is, it may be thought that he is confusing thought with whispering for example, He said: ﴿From﴾ meaning confusion beginning from ﴿The touch﴾ meaning madness, so He indicated glorified and exalted is He to the prohibition of spending from the unlawful, especially usury, and that the foul prohibited from the intention of its spending is of two types: physical and moral, (p-111) and the prohibition in the moral is more severe. And Al-Baydawi said following Al-Zamakhshari: And this - meaning the confusion and the touch - is based on what they claim - meaning the Arabs - that the devil confuses a person and he is possessed and that the jinn touches him and his mind becomes confused. It ended. And its apparent meaning is the denial of that, and it is not denied, but it is the truth that there is no doubt about it, Al-Mahdawi said in his Tafsir: And this is evidence against those who denied that possession is from the jinn and claimed that it is the action of the elements. And Sheikh Sa'd al-Din al-Taftazani said in the explanation of the Maqasid: In general, the statement regarding the existence of angels, jinn, and devils is what the consensus of opinions has been established upon and what the words of Allah, glorified and exalted is He, and the words of the prophets, blessings and peace be upon them, have stated, and the witnessing of the jinn has been reported by many of the wise and the possessors of unveilings from the saints, so there is no reason to deny them; and he said: The jinn are subtle airy bodies that take on different forms and exhibit strange states, and the devils are fiery bodies whose concern is to lead people into corruption and misguidance; and because air and fire are extremely subtle and transparent, the angels, jinn, and devils enter narrow openings even into the insides (p-112) of people and are not seen by the sight unless they acquire from the mixtures. It ended. And it has been reported in many hadiths from the Prophet, blessings and peace be upon him, that 'the devil runs in the son of Adam like blood' and it has been reported 'that he, blessings and peace be upon him, expelled the possessor from the possessed in the form of a dog' and similar to that; and in the earlier books of Allah, glorified and exalted is He, there are countless instances of such, so as for the witnessing of the possessed informing about the unseen while he is a possessed one absent from the senses, and perhaps he is thrown into the fire and does not burn, and perhaps he rises in the air without a lifter, so many cannot be counted who have witnessed it - and other matters that necessitate certainty that this is from the jinn or the devils; and here I mention to you from the hadiths of the Prophet, blessings and peace be upon him, [then] from the earlier books of Allah what is convincing for those who contemplate it - and Allah, glorified and exalted is He, is the guide - Al-Darimi narrated in the beginning of his Musnad with a good chain from Ibn Abbas, may Allah be pleased with both of them: 'A woman came with her son to the Prophet, blessings and peace be upon him, and said: O Messenger of Allah! My son has madness and he is afflicted by it during our breakfasts and dinners, so the Messenger of Allah, blessings and peace be upon him, wiped his chest and prayed [and he made a sound] and a creature like a black puppy came out from his chest.' 'And he made a sound with a triangular shape and a heavy sound, meaning vomiting.' And Al-Darimi also and Abd Ibn Humayd with a sound and good chain also from Jabir, may Allah be pleased with him, said: 'I went out with the Prophet, blessings and peace be upon him, on a journey, and we rode with the Messenger of Allah, blessings and peace be upon him, and the Messenger of Allah, blessings and peace be upon him, was among us as if birds were shading us on our heads, and a woman came with her son [to him] and said: O Messenger of Allah! This son of mine is taken by the devil three times every day, so he took the boy and placed him between him and the front of the saddle, then said: Be gone, enemy of Allah, I am the Messenger of Allah, three times! Then he handed him back to her.' And Al-Tabarani narrated it from another source and clarified that the journey was the expedition of Dhatu al-Riqa and that it was in the Harrah of Waqim, Jabir said: (p-114) 'When we completed our journey, we passed by that place and the woman came to us with her son and she had two rams leading them, and she said: O Messenger of Allah! Accept my gift from me, by the One who sent you with the truth, he did not return to him after that! So he said: Take one of them and return the other to her.' And Al-Baghawi narrated in the explanation of the Sunnah from Ya'la Ibn Murrah, may Allah be pleased with him. And in the Gospel, there is much of that, he said in the Gospel of Matthew, Luke, and Mark, one of them adds to the other, and I have gathered between their words: And Jesus, peace be upon him, came to the other side of the sea to the region of the Gerasenes, and he said in the Gospel of Luke: [which is opposite to the other side of the Galilee, and when he came out of the ship, he was met by a possessed man, Luke said: from the city with devils, and Matthew said] two very evil possessed men came from the tombs so that no one could pass that way. And they cried out saying: What have we to do with you, O Jesus! Have you come to torment us before the time? Luke said: (p-115) and he was bound with chains and shackles, and he was breaking the bonds and the devil was driving him into the wilderness, so Jesus asked him: What is your name? He said: Legion, for many devils had entered into him; and Mark said: So he said to him: Come out, O unclean spirit! Come out of the man, then he said to him: What is your name? He said: Legion is my name, for we are many, and he begged him to send them out of the region; and there was there a herd of many swine feeding near the mountain, and the devils begged him saying: If you cast us out, send us into the herd of swine [and he said to them: Go, and Mark said: So Jesus permitted them, and immediately the unclean spirits went out and entered into the swine] and he said: [Matthew]: So when they went out and went into the swine, behold, the herd of swine rushed down a steep place into the sea and all of them died in the waters, (p-116) and the keepers fled and went into the city and told them everything and about the two possessed men, and all the city came out to meet Jesus; Mark said: And they saw that possessed man sitting [clothed] and in his right mind, and they were afraid, and when they saw him - meaning Jesus, peace be upon him - they begged him to depart from their borders; Luke said: Because they were seized with great fear, and Mark said: So when he got into the boat, the possessed man begged to be with him, but Jesus did not permit him, but [said to him] Go to your house and tell them what the Lord has done [for you] and His mercy upon you, so he went and proclaimed in the ten cities, and said all that Jesus had done for him, and they were all amazed [at him; and in the Gospel of Luke is its meaning, and at the end of it: So he went and was proclaiming in the whole city all that Jesus had done with him; and in the Gospel of Matthew: So when Jesus went out from there, they brought to him a mute possessed man, and when the devil went out, the mute spoke, and all the people were amazed saying: Never has such been seen in Israel.' And the Pharisees said: 'He casts out devils by the prince of devils.'

Then he said: At that time, an blind man was brought to him, possessed by a mute devil. He healed him until the mute spoke and saw. The crowd was astonished [all of them] and said: Perhaps this is the son of David. Then the Pharisees heard and said: This does not cast out devils except by Baal-zebub, the prince of devils. And after that: When he came to the crowd, a man came to him, prostrating to him, saying: O Lord! And in the Gospel of Luke: O Teacher! Have mercy on my son, for he is tormented by the moon phases, and often he wants to throw himself into the fire, and often into the water; and in the Gospel of Mark: I have brought you my son! And he has an unclean spirit, and wherever it seizes him, it throws him down and foams at the mouth and grinds his teeth, leaving him stiff. And in the Gospel of Luke: I implore you to look at my son, for he is my only child, and a spirit seizes him and suddenly he screams and convulses him with rage, and increases when he is separated from him and bruises him. And I implored your disciples to cast it out, but they could not; and in the Gospel of [Matthew]: And I brought him to your disciples, but they could not heal him. Jesus answered: O faithless and perverse generation! How long shall I be with you! And how long shall I bear with you! Bring him here to me; and in the Gospel of Luke: And while he was coming with him, the devil threw him down and convulsed him; and in the Gospel of Mark: And when the unclean spirit saw him, it threw him down and he fell on the ground, convulsing and foaming. Then he said to his father: How long has this been happening to him? He said: Since childhood. Then he said what means: Do with him what you can and have mercy on us. Jesus said to him: All things are possible for the one who believes. Immediately the father of the child cried out and said: I believe! Help my unbelief! And when Jesus saw that the crowd was gathering, he rebuked the unclean spirit and said: O deaf and mute spirit! I command you to come out of him and never enter him again. And it cried out and convulsed him greatly and came out of him, and he became as one dead. Many said: He is dead. But Jesus took him by the hand and lifted him up, and he stood; and in the Gospel of Matthew: And Jesus rebuked him, and the devil came out of him, and the boy was healed that very hour. Then the disciples came to Jesus privately and said: Why could we not cast it out? Jesus said to them: Because of your unbelief. Truly I say to you, if you have faith like a grain of mustard seed, you will say to this mountain: Move from here to there, and it will move, and nothing will be impossible for you. This kind does not go out except by prayer and fasting; and Mark said: It cannot be cast out by anything except by prayer and fasting; and he taught in Capernaum, a city in Galilee. He said: And in their synagogue was a man with an unclean spirit, and he cried out with a loud voice saying: What have we to do with you, Jesus of Nazareth! Have you come to destroy us? We know who you are, the Holy One of God! Jesus rebuked him saying: Be silent and come out of him! And the unclean spirit convulsed him and cried out with a loud voice and came out of him; and in the Gospel of Luke: And the devil threw him in the midst of them and came out of him and did him no harm. And the crowd was afraid, speaking to one another saying: What is this new teaching that with authority commands the unclean spirits and they obey him! And his fame went out into all the region of Galilee; and in it: Then he arose from there and went to the borders of Tyre and Sidon, and entered a house and wanted no one to know it, but he could not be hidden. For when a woman whose daughter had an unclean spirit heard of him, she came and fell at his feet. And she was a Greek, a Syrophoenician by birth, and she asked him to cast the devil out of her daughter. He said to her: Let the children be filled first, for it is not good to take the children's bread and throw it to the dogs. And she answered and said to him: Yes, Lord! Yet even the dogs under the table eat from the children's crumbs. Then he said to her: For this saying, go your way; the devil has gone out of your daughter. And when she had come to her house, she found the child lying on the bed and the devil gone out of her; and in [the last] Gospel of Mark: He cast out seven devils from Mary Magdalene; and in the Gospel of Luke: And afterward he went about every city and village, preaching and bringing glad tidings of the kingdom of God, and the twelve were with him, and certain women who had been healed of evil spirits and infirmities: Mary called Magdalene, out of whom he had cast seven devils, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others; and in the Gospel of Luke: And while he was teaching in one of the synagogues on the Sabbath, behold, there was a woman who had a spirit of infirmity for eighteen years, and was bent over and could in no way raise herself up. But when Jesus saw her, he called her and said to her: Woman, you are loosed from your infirmity. And he laid his hands on her, and immediately she was made straight and glorified God. But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd: There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day! The Lord then answered him and said: Hypocrite! Does not each one of you on the Sabbath loose his ox or donkey from the stall and lead it away to water it? And ought not this woman, being a daughter of Abraham, whom Satan has bound—think of it—for eighteen years, be loosed from this bond on the Sabbath? And when he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. The end.

I have written this while the transmission from our Prophet, blessings and peace be upon him, is sufficient. This is because it does not prevent there from being a comfort for him and an affirmation that increases in faith. Moreover, it contains evidence that refutes the Christians in their claim of the Trinity and union. The best response to a person is from his words and by what he believes. And it will come, if Allah, glorified and exalted is He, wills, in Al-Ma'idah when He, glorified and exalted is He, says: 'And there is no god except Allah.' No one should turn away from this and explain it with a good and beneficial explanation. Likewise, in all that I convey from the Gospel, as you will see, if Allah, glorified and exalted is He, wills, in its places. Everything in it that is ambiguous, which you have not been accustomed to, that suggests union or Trinity, do not let your aversion to it increase. Refer back to what will be established in Al-Imran and others, and return with it to the clear verses. Most of it, if you reflect on its ends, you will find there is no doubt in it at all. And if you are not capable of engaging in the arena of what is attributed to the Commander of the Faithful, Ali, may Allah be pleased with him, be among those who know the truth by the men and do not be among those who know the men by the truth. Look at the book 'The Beautiful Response' regarding the divinity of Jesus in the clear Gospel by the proof of Islam, Abu Hamid Al-Ghazali, may Allah have mercy on him. You will find much of what I have mentioned in it similar to my interpretation or close to it. I did not see his book until after I had written this. And Allah, glorified and exalted is He, is the one who grants success.

And in the verse is an indication that He, glorified and exalted is He, has decreed the removal of the light of reason from the usurer. This is indicated by His saying: ﴿That﴾, meaning the matter that is far from correctness, ﴿because they﴾, meaning the usurers, ﴿said﴾ as an argument against the people of Allah: ﴿Indeed, trade﴾, meaning that which you restrict [the lawful] to, O people of Islam, ﴿is like usury﴾ in that both are exchanges. So we engage in usury just as you engage in trade, so why do you deny it upon us? Their making usury a principle is a detachment from what Allah has placed in the light of reason, the ruling of the Shari'ah, and the soundness of nature from wisdom. And trade, as defined by the jurists, is the transfer of ownership for a price. And al-Harali said: It is the desire of the owner to exchange what is in his hand for what is in the hand of another. And purchasing is the desire of the acquirer for what is in the hand of another in exchange for what is in his hand that he has turned away from. Therefore, every buyer is a seller. ﴿And He made lawful﴾, meaning while it is the case that He made lawful ﴿Allah﴾, who possesses complete greatness necessitating justice, ﴿trade﴾, meaning for what is in it of the justice of benefit, because it is an exchange on the basis of mutual consent from both sides. This is because (p-125) the loss in it is not realized upon one of them, because whoever buys something worth one dirham for two dirhams can sell it afterward for its popularity or the presence of a buyer for it for three. ﴿And He made unlawful usury﴾ for what is in it of the exclusivity of one of the two parties to harm and loss, while the other is monopolizing in a manner that is confirmed. For indeed, whoever takes one dirham for two dirhams cannot expect any good from what he has missed from that aspect at all. And likewise, the usury of increase, which is when he demands his debt and the debtor is unable, so he obliges him to pay or to increase the debt, for there is nothing in exchange for this increase that the debtor can benefit from. Al-Harali said: Thus, preference occurs by compulsion, and that is the injustice that is opposed to the justice whose ultimate goal is virtue. The worst of injustices in wealth is usury, and the worst of injustices in usury is usury, like one who kills with one murder two murders. And whoever cheats in a scale, his cheating is usury in some way; therefore, the doors of usury have multiplied and increased. The Prophet, blessings and peace be upon him, said: “Usury has seventy-two doors, (p-126) and partnership is similar to that, and this is its head.” This is what the people of ignorance used to deal with, from their saying: Either you increase or you settle. Then all of its other doors followed. It is a benefit for the usurer and a harm for the one who gives usury, and this is the most severe injustice among the servants who have a share of equality in a matter in the language of this world. Just as He, glorified and exalted is He, informed them of the effect of the wisdom of good [in spending], He informed them of the effect of the wisdom of evil [in usury in the Hereafter and in the unseen matters of this world]. And just as it hastens for the spender a replacement in this world, likewise it hastens for the usurer a loss in this world according to what has been stated in the address after this indication. The end.

The root of the word 'buy' in all its forms [the nine] is a yāʾ and a wāw, some with a hamzah and others without: 'buy', 'defect', 'to sell', 'to sell', 'to barter', 'to sell', 'to sell', 'to barter', 'to sell', 'to sell', 'to sell'. It revolves around expansion. The act of buying revolves around complete disposal by power at times and by action at other times. The one by action can be with ownership at times and without it at other times. The one with ownership can be by acquisition at times and by removal at other times. It is clear that all of this is from the expansion. As for the one by power: he sold it from the sultan, he sought it from him. A woman is a seller if she is attractive due to her beauty. The seller is the commodity, and the buyer is like a lord: the negotiator. I 'sold' him in the sense of I offered it for sale. As for the one by action [without] ownership: he sold on his sale, meaning he took his place in status and elevation and succeeded with it. Likewise, I 'sold' the man a horse, meaning I lent it to him to go to war with it. As for the one with ownership by removal: I sold it and I 'sold' it, meaning I removed my ownership from it for a price. And to 'ask him to sell' means he asked him to sell it to him. And 'to sell' means to allow me in his commodity, he permitted in its sale and extended to the response to him. And from the one with ownership by acquisition: he sold the thing meaning he bought it. Al-Farabi said in the Book of Literature: Abu Tharwan said: 'Sell me dates for a dirham' - meaning buy. This letter is from the opposites. And 'to buy' means to purchase. And 'defect' means the blemish, which is the expansion of speech in reproach, and its reason is the expansion of a person in saying or action outside the path of reason. The 'defect' is a container made of leather in which the goods are placed. It is also the chest and heart and the place of the secret. The one who defects from milk is the one who takes the taste of sourness, either from the defect or because it has spread from its original taste. And 'the aba' is a type of clothing due to its expansion beyond the waist and similar in length and width. The rough and heavy man is likened to it in coarseness and heaviness. And the 'mobilization' of the army is its preparation from its place as if its centers are containers for it, with each group of it placed in its container. And your share from the camel is your portion. And 'the defector' means a man leaning with a group and another with another group, for that is expansion between the two groups and dispersion from the two men. And from the hamzah, 'the burden' - with the kasrah, it is the heavy load of anything, for it is according to the capacity of the bearer or beyond his capacity. It is wider than what is below it from the loads, and it is also the justice because it can contain what is placed in it and the like. It is opened because the two are wider than one. And 'the burden' with the fatha is the light of the sun, which is clear in the expanse. And he prepared the goods and the matter [as he prevented] he prepared it as he prepared it for it, for he gave it what it could contain and placed it in places that could contain it. And the perfume he made and mixed it, so it expanded with the mixture and its scent spread with the craft. And 'the aba' is a known garment that can wrap what is wrapped with it like the aba. And the heavy fool is the dull one. And it is possible to derive it from 'the burden' meaning the load and meaning the heavy [and 'the container'] like a broom, a rag of the menstruating woman, for it is according to what the opening can contain. And 'the container' is like a seat, its place is spacious for the one going in it. And what I 'contain' with it is what I make. And with so-and-so: what I do not care about, meaning what I do not expand my thought in - this is the end of the hamzah. And 'the hand' is the measure of extending the hands and 'the honor' and 'the generosity'. And 'the distance' is the distance of the horse's stride in its running. And 'the extension of the hand with wealth' is the place that is settled, meaning the tranquil place in the slope of the mountain - and 'the slope' with the kasrah is the small valley of the mountain, narrower than the 'lahb' and wider than the 'shaqb'. And 'the lahb' is the abyss between every two mountains or the crack in the mountain or the small valley. And 'the valley' with the eye is the path in the mountain and the watercourse in the belly of the earth or what has opened between the two mountains. And 'the shaqb' with the qaf is a crack that occurs in the flames of the mountains and the slopes of the valleys without the cave, where the birds nest in it. And 'the seller of the house' is its courtyard. And 'the seller' is the offspring of the gazelle if he sells in his walk. And 'the sweat flowed' means it ran. And 'the snake stretched itself after it coiled to surround.' And 'the expansion' is the exit of what is outside of it. And she lied and 'expanded' it, meaning she farted. And 'the expansion' from the boy is what moves from his side due to its extension to movement. And he 'contained' him like he promised him, he took him completely, like he 'contained' him and 'absorbed' him. And he 'gathered' him. And the thing in the thing means he entered it all, meaning he expanded it until it entered it. And 'the wide path' means the wide one. And 'a house' and 'a defect' is wide. And 'the distance' is the crime and the sin because that expands the speech in reproach. And it is also the loan. And he 'distanced' his moon and struck him from it, and he 'distanced' him with the eye, meaning he struck him with it as if he expanded for his eye in it a share.

(p-131) And when the admonition is, as al-Harali said, a call to things with what is in them of lessons for submission to the true God by that which frightens them and constrains them in contrast to the reminder by that which gives them hope and expands them. And in what He informed of, glorified and exalted is He, about the state of the educator, it is the most effective deterrent. For the greatest thing for a person after his soul is his mind. This is the reason for His saying: ﴿So whoever comes to him﴾. Al-Harali said: He released the word from the mark of femininity, which is of a lower rank, elevating the status of this hidden admonition, the great and significant one. ﴿An admonition﴾ [is] a form of exaggeration and elevation for what the additional form indicates with its letters, on the original word of admonition, by what the meem indicates of completeness and the haa indicates of finality. So the establishment of rulings is wisdom, and informing of their fruits in the Hereafter is an admonition that excites the soul towards its desire and fear. It has ended.

And when the frightening from the benefactor is more deterrent, for the soul is more inclined to it, He said: ﴿From his Lord﴾, meaning the educator who is good to him with all that is in it of goodness.

(p-132) Al-Harali said: In its indication [that] from the essence of education is the protection from this usury. It has ended.

﴿So stop﴾, meaning from what was a cause for the admonition. Al-Harali said: He came with the following fa, so he did not make [in it] any space or permanence upon it due to what is in it of the confusion of the mind, which is the essence of the virtue of humanity, even if the wise of this world and its doctors do not perceive it. It has ended.

And when the context is as guided by the reasoning in His saying: ﴿That is because they said﴾, indicating that the verse is about the disbelievers and that what is meant by eating is the permissibility. He confirmed that with His saying: ﴿So for him is what has passed﴾, meaning of the ugly things he committed after it was upon him, and nothing from his crime follows him, for Islam wipes out what came before it, and the repentance of the believer does not wipe out the injustices. Al-Harali said: And the past is the complete past that remains behind it. And he said: In informing him, there is an indication of the permissibility of what has settled in their hands from the usury of ignorance by the blessing of their repentance from the resumption of working with it in Islam, as Islam wipes out what came before it. And in the implicit indication, there is a hint of rejecting it for whoever (p-133) takes for himself the better and strengthens his indication [is his saying] ﴿And his affair is with Allah﴾. It has ended, meaning he treats him with what he has of majesty and honor by what he knows of his intention of sincerity and otherwise.

And when the educators after these deterrents are far from the mercy of Allah, He expressed about them, glorified and exalted is He, with the tool of distance in His saying: ﴿And whoever returns﴾, meaning to the permissibility of usury after having stopped from it, turning away from the wisdom of his Lord. ﴿Then those﴾, meaning the far ones from Allah, ﴿are the companions of the Fire﴾. And when the result of companionship is permanence, He said: ﴿They are in it forever﴾.