And when he informed them of their stinginess, if they were asked about all their wealth or most of it, it indicated that among them there are those who are stingy regarding what he asked of them, which is a very small part of their wealth. He said, alerting them to his good management for them and his pardon for them, at the one who made "ha" for the alerting, and the one who made the "ha" as a substitute for the hamzah of inquiry made it for reproach and reprimand. For it is the right of the one whom his master calls to respond promptly with joy, let alone to be stingy. And in the "ha" of alerting, especially for one who sees its repetition, there is an emphasis for the purpose of distancing them from the idea that anyone would be stingy regarding what Allah commands, glorified and exalted is He: "Here you are." And he belittled their matter or brought it to mind by saying: "These are the ones you are called to," meaning: to your Lord who desires nothing from your supplication except your benefit, while He does not incur any benefit or harm. "To spend" a small amount of zakah, which is a quarter of a tenth and similar, and from the expenditure of the campaign, and it may be obtained from the spoils many times over, and it may be obtained from trade or more. And this encompasses that and other things. His saying: "In the way of Allah" means: the greatest King, whose goodness is hoped for and whose harm is feared, unlike that which is mere amusement and play.

And when he informed them of their supplication, he detailed them and said, the Exalted said: "So among you" meaning: O those who claim, "is one who is stingy," and this is certainly among you. And he omitted the other oath, which is "and among you is one who is generous," because the intended purpose is to indicate what preceded it regarding stinginess. And when his stinginess is towards the one who gave him the wealth with a small part of it, he only sought for the requested matter to occur. Thus, the astonishment increased by his saying: "And whoever" meaning: while he is one who "is stingy" with that, "then he is only stingy" meaning: with his wealth, a stinginess that originates "from his own self," which is the source of baseness. So there is no breathing or competition except in something trivial; for the benefit of that which was requested from him and he was stingy with it is only for him. And he emphasized it because it is hardly believable that a rational person would go beyond his wealth for the benefit of his own self. For this reason, he omitted: "And whoever is generous, then he is only generous to himself" for understanding it from the context and the sufficiency of the evidence for it. This, and it is best that "he is stingy" includes "he withholds," then he omitted "he withholds" and indicated it with a deleted state indicated by the transitive use of "from."

And when the question of wealth may suggest something, he said, clarifying it, confirming that a person's stinginess is only about himself, in consideration of what he estimates: because the harm of his stinginess returns to him. And He, glorified and exalted is He, did not ask you for that out of need for it or for anything from you, but for your need for reward. And He, glorified and exalted is He, has established the affairs of this world as wisdom necessitated, based on causes: ﴿And Allah﴾ meaning: the greatest King who has encompassed all attributes of perfection ﴿The Self-Sufficient﴾ meaning: only He ﴿And you﴾ O those who are charged specifically ﴿are the poor﴾ because giving benefits you and withholding harms you. So whoever among you is in need of a poor person like him falls into humiliation and disgrace. And your custom has been that joy enters you from what he does not find when one of the generous wealthy asks anything from any of you, hoping for his reward. So be like that and even greater when the Absolute Wealth asks of you.

And when the estimation is: if you accept with your giving, you will succeed, he added to it his saying, warning; because warning is more restraining: ﴿And if you turn away﴾ meaning: expect turning away from Him, you will compel yourselves against what the original nature calls for, which is to be generous with that very small reward that necessitates great reward and everlasting success, and from striving in His cause, and fulfilling His obedience, because He is the Benefactor, and there is no benefactor in reality other than Him. ﴿He will replace﴾ meaning: He will create ﴿a people﴾ in them is strength and sufficiency for what is required of them to attempt.

And when that implied that they are not like them, it does not prevent that they may be - while being different from their essence - from His people or that He wills them to have different attributes even if they are from other than His people. He pointed out that they may be from other than His people and with attributes different from theirs, but they are higher than them in rank, more noble in creation, and better in action. So He, exalted is He, said: ﴿Other than you﴾ meaning: instead of you, and He is not in the attribute of turning away.

And when people are similar in nature, and wealth is beloved, it is very unlikely that this giving would be other than what they are upon. So He, exalted is He, indicated this with the letter of delay to emphasize what He has understood from what I have said in the expression of "other than" and to affirm it: ﴿Then﴾ meaning: after distancing those who are distanced and elevating the ambition in surpassing all obstacles of the self and the devil: ﴿They will not be like you﴾ in turning away from Him by leaving something of what He has commanded or doing something of what He has prohibited. And whoever is capable of bringing into existence is capable of annihilation.

Rather, it is easier in the course of customs. It has been established that, glorified is He, if He had willed, He would have taken revenge on the disbelievers, either by destroying them or by replacing them with others by striking their necks and capturing them, and other matters of theirs. And it has been established by the continuous condemnation of the disbelievers, along with His ability over them, that He has invalidated their deeds. Thus, the beginning of this Surah returns to its end, and its connector embraces what you see of its detailed parts. It is known that the meaning of this latter part and that former part is that He, glorified is He, must humiliate the disbelievers and honor the believers. For if they turn to what pleases Him and strive, He will support them with a mighty support, as guaranteed by His saying, the Exalted: "If you support Allah, He will support you and make your feet firm" [Muhammad: 7]. And if you turn away, He will bring forth a people other than you who will turn to Him, and He will fulfill His promise to them. Thus, their abandonment has become a necessary matter, which is the meaning of the beginning of Surah Muhammad. And Allah is the One who grants success to what He wills of the truth.