And when the conclusion was with these two attributes, it might have tempted them to violate the sanctities, due to following desires. Thus, it was distancing for those who indulge in it from mercy, bringing them closer to wrath. And the greatest cause for abandonment is their neglect of the gap which the Prophet, blessings and peace be upon him, commanded them to preserve. This was due to their eagerness, before the completion of the defeat of the enemy, towards the spoils, to increase in worldly possessions, which is the meaning of riba in language, as it is the absolute increase. He, glorified and exalted is He, addressed them with His saying: "O you who have believed"; meaning: affirm your faith; confirm your faith by saying: "Do not consume riba"; meaning: the abhorrent thing whose command has been previously stated to be extremely abhorrent. And it is as you see, a gentle approach; calling them by the name of faith, looking towards spending, turning away from acquisition. "And from what We have provided them, they spend" [Al-Baqarah: 3] "And those who spend and seek forgiveness in the early hours of the morning" [Aali 'Imran: 17] "You will not attain righteousness until you spend from what you love" [Aali 'Imran: 92]; forbidding them from turning towards the world by being eager for spoils or otherwise. In this expression, whose apparent meaning forbids turning towards the world, an eagerness that necessitates turning away from the Hereafter, by permitting the consumption of riba, which was previously prohibited in "Al-Baqarah". The prohibition against it is so emphatic that it deters anyone who has even the slightest piety, and it necessitates for anyone who does not abandon it, and what is close to it, the guarantee of abandonment at all times. "So if you do not do [this], then be informed of a war from Allah and His Messenger" [Al-Baqarah: 279] "Those are the ones who have exchanged the worldly life for the Hereafter, so the punishment will not be lightened for them, nor will they be aided" [Al-Baqarah: 86].

And when it was in leaving it, the thoroughness in defeating the enemy, after the removal of the barrier from it, by the defeat, although in it is the sweetness of victory that is beyond description, due to the spoils which are for the one who conquers. And there is not much benefit in hastening to seize it, indicating the extremity of love for accumulation. It was appropriate for the situation of riba of multiplication; thus he said: - or it could be said: when the cause of defeat was their seeking increase through the spoils, and the love for increase is permissible, it may lead to a love that is forbidden, which leads to compounded riba. For indeed, whoever grazes around the sanctuary is close to encountering it. - He said: "Multiplied many times"; meaning: do not prepare yourselves for that by your eagerness towards absolute increase. For what is required from you is to spend money, let alone turning away from it, let alone being eager for it. Thus, the result is that it indicated riba by its correspondence, and on the absolute increase by its implication. And it is from the valley of His saying, blessings and peace be upon him: "Whoever grazes around the sanctuary is close to encountering it."

And the conclusion of the verse is with His saying: ﴿And fear Allah﴾; that is: the Greatest King; ﴿so that you may succeed﴾ - indicating that; that is: make a barrier between you and opposing His prohibition against usury by turning away from the absolute love of this world; and turning towards it; so that you may have hope of attaining your goals; for whoever has the ownership of existence; and His dominion; then He is worthy of giving you from His dominion if you fear Him; and preventing you if you are negligent; for it is a prohibition against usury in clear terms; and a warning against returning to what has come from them of turning towards the spoils; before the separation of the war in action; and strength; by way of indication; and this is from the evidence of our Imam al-Shafi'i on the use of the word in its reality; and its metaphor; and which has indicated to us the intended implicit metaphorical meaning is its composition; and the composer is wise in following this narrative; and placing it in this position; so it does not detract from that that there was in this narrative something that could be a reason for the revelation of this verse; and its placement here; because that is not necessary; nor consistent; for he had sworn ﷺ that he would represent with seventy of them; just as they represented with his uncle Hamzah - may Allah be pleased with him - as a reason for the revelation of the last verse of Surah

Ibn Ishaq narrated it; and al-Waqidi said: "From Abu Huraira - may Allah be pleased with him - that he used to say: 'Tell me about a man who entered Paradise and never prayed at all.' And al-Waqidi said: 'Inform me about a man who enters Paradise and has never prostrated to Allah at all.' The people would remain silent, and then Abu Huraira - may Allah be pleased with him - would say: 'He is the brother of Banu Abd al-Ashhal.' Ibn Ishaq said: 'If the people did not recognize him, they would ask: 'Who is he?' He would say: 'Usayrim of Banu Abd al-Ashhal, Amr ibn Thabit ibn Waqsh - may Allah be pleased with him.' Ibn Ishaq added: Al-Husayn - meaning his teacher - said: 'I said to Mahmoud ibn Labid: 'What was the matter of Usayrim?' He said: 'He used to refuse Islam to his people; but when the day came that the Messenger of Allah - blessings and peace be upon him - went out to Uhud, he was inspired to embrace Islam. So he accepted Islam, then took his sword and went forth until he entered into the ranks of the people. He fought until he was wounded. While some men from Banu Abd al-Ashhal were searching for their slain in the battle, they saw him. They said: 'By Allah, this is Usayrim! What brought him here?! We left him while he was denying this matter!' They asked him what brought him there, and they said: 'What brought you, O Amr? Was it out of loyalty to your people or a desire for Islam?' He said: 'Rather, it was a desire for Islam. I believed in Allah and in His Messenger, and I embraced Islam. Then I took my sword and went forth with the Messenger of Allah - blessings and peace be upon him. Then I fought until what happened to me happened. Then he did not last long before he died in their hands.' They mentioned him to the Messenger of Allah - blessings and peace be upon him - and he said: 'Indeed, he is from the people of Paradise.'" The meaning of this is: 'O you who desire faith; do not act like Usayrim in delaying your faith for the sake of worldly gain; rather, hasten to death so that it does not come upon you suddenly, and you perish.' Or: 'O you who have declared your faith and have firmly established it in yourselves, and have certainty with the passage of time; do like him at the moment he embraced Islam, in the sincerity of faith, and in surrendering himself to his Lord, by facing the dangers in the throes of battle, without fear, hesitation, or turning to any worldly matter, no matter how great it may be. It has become clear that he indicated by this reference to the story of Badr; then with this verse that whoever turns away from the world will attain it with honor, even if it is little; and whoever turns towards it will miss it with humiliation, even if it is much and grand; because the One who has the dominion of the heavens and the earth does as He wills; and the verse does not imply the permissibility of absolute usury unless it reaches the multiplied excesses; because understanding it in that way contradicts the explicit verses of Al-Baqarah that prohibit absolute usury; and the understanding is not acted upon if it contradicts the explicit text of another verse; and this is from the increased concern regarding the matter of usury, as every type of it has been prohibited in a verse that specifically addresses it; so the usury of excess has been prohibited in the verses of Al-Baqarah; and it follows from its prohibition the prohibition of usury of multiplied excesses; then it was explicitly stated in this verse; thus it has become prohibited twice, both in understanding and in wording; along with what has been indicated by mentioning it of the subtleties that have been previously pointed out.