'In the name of Allah, the Most Gracious, the Most Merciful' His saying, the Exalted and Majestic: "Those are the ones who have purchased misguidance with guidance and punishment with forgiveness. So how patient they are on the Fire!" "That is because Allah has sent down the Book with truth, and indeed those who have differed concerning the Book are in extreme dissension." "Righteousness is not that you turn your faces toward the east and the west, but righteousness is in one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets, and gives his wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; and establishes prayer and gives zakah; and those who fulfill their promise when they promise; and those who are patient in poverty and hardship and at the time of battle. Those are the ones who have been true, and it is those who are the righteous." (p-417) When they abandoned guidance and turned away from it, and adhered to misguidance, acquiring it - although guidance was possible for them and made easy - that was like a sale and purchase. This meaning has been previously explained. Since punishment is a consequence of the misguidance they have purchased, and forgiveness is a consequence of the guidance they have rejected, it was included in the metaphor of purchase. And His saying, the Exalted: "So how patient they are on the Fire!" The majority of the interpreters said: "How" is an expression of amazement, and it is in the context of addressing them, meaning they are worthy of your amazement regarding them and regarding the length of their stay in the Fire. In the revelation, "Cursed is man! How ungrateful he is!" [Abasa: 17] and "Listen to them and see!" [Maryam: 38] And with this meaning, Abu Ali has reported, and Qatadah, Al-Hasan, Ibn Jubair, and Al-Rabi' said: It expresses amazement at their patience in the Fire when they acted like one who has settled himself upon it. Its implication is: How bold they are toward the Fire when they perform actions that lead them to it. It has been said: "How" is an inquiry, meaning: What has made them patient on the Fire? This was adopted by Ma'mar ibn al-Muthanna, but the first interpretation is clearer. The meaning of "patient" in the language is: He commanded them to be patient, and it also means: He made them possessors of patience, and both meanings are applicable in the verse with the interpretation of inquiry. Al-Mubarrid, in the chapter of amazement from "Al-Muqtabid," said that this verse is an affirmation and inquiry, not amazement, and that the word "patient" means forced and restrained, as you say: You made Zayd patient regarding killing. And similar is the saying of the poet: I said to her, 'I will make her patient, like the example of Bistam ibn Qays, a little.' The judge Abu Muhammad, may Allah have mercy on him, said: The correct reading according to Al-Mubarrid is with the hamzah being pronounced and the ba' being broken, and he responded to him in that, for it is not known in the language that "patient" means "he was patient," but rather the verse is "I will make her patient" with the hamzah being open and the ba' being pronounced, its past tense is "he was patient," and from it is "the one who is made patient." And he refutes the saying of Abu Abbas regarding the meaning: Make her one who possesses patience.

And His saying, exalted is He: ﴿That is because Allah﴾, the meaning is: that matter, or the matter is that, because Allah has sent down the Book with truth, so they disbelieved in it. The reference here indicates the necessity of the Fire for them. It is possible to interpret: we did that, and it is possible to interpret: that was necessary. And 'the Book' may refer to the entirety of the Qur'an according to these interpretations. It is said that the reference to 'the Book' is to His saying, exalted is He: ﴿Indeed, those who disbelieved, it is all the same for them whether you warn them﴾ [Al-Baqarah: 6], meaning: the Fire has become necessary for them due to what Allah has revealed in the Book concerning the news of it. The reference to 'that' here indicates their choice of misguidance over guidance, meaning that is due to what has preceded for them in Allah's knowledge and the coming of His news concerning it. And 'with truth' means: with what is obligatory. It is possible that the intended meaning of the news is the truthful news. And (those who differed in the Book); Al-Suddi said: they are the Jews and the Christians, for these are in one faction and those are in another faction. It appears that the division is named as such due to the contention and fighting, because each one splits the connection between himself and his opponent. It is said that the intended meaning of ﴿those who differed﴾ are the disbelievers of the Arabs, due to the saying of some of them: it is magic, and some of them: it is legends, and some of them: it is fabricated, and so forth. The contention of these factions is indeed with Islam and its people. And 'far' here means: from the truth and uprightness.

And His saying, exalted is He: ﴿Righteousness is not﴾, most of the seven reciters read with the raising of the letter 'ra', and 'righteousness' is the name of 'not'. Abu Ali said: 'not' is not like a verb, so the correct approach is that the subject follows it, then the object.

Qadi Abu Muhammad, may Allah have mercy on him, said: Abu Ali's view is that 'not' is a particle, and the correct view held by the majority is that it is a verb. Hamzah and Asim in the narration of Hafs read: 'Righteousness is not' with the letter 'ra' in the accusative, making 'that you turn' like an implied subject, as it cannot be described just as an implied subject cannot be described, and the implied subject is more appropriate to be a name that is informed about.

And in the Mushaf of Ubayy ibn Ka'b and Abdullah ibn Mas'ud: 'Righteousness is not that you turn', and Al-Amash said: indeed in the Mushaf of Abdullah: 'Do not think that righteousness'.

Ibn Abbas, Mujahid, and others said: The address in this verse is to the believers. The meaning is that righteousness is not merely prayer alone. Qatadah and Al-Rabi' said: The address is to the Jews and Christians, because they differed in their direction and turning. The Jews turned towards Bayt al-Maqdis, and the Christians towards the rising of the sun. They spoke about the changing of the qibla, and each group preferred the direction they turned to. So it was said to them: Righteousness is not what you are in. (p-420) ﴿But righteousness is he who believes in Allah﴾. A group read: "But righteousness" with a strong ن and the word righteousness in the accusative case. The majority read: "But righteousness" and the implied meaning is: But righteousness is the righteousness of he who, and it was said: The implied meaning is: But the one who is righteous is he who, and it was said: Righteousness is in the position of a noun of the doer, meaning: But the one who is righteous is he who, and the source, when it takes the position of the noun of the doer, must be understood as having a deleted addition, like your saying: A just man and a pleasing one.

And faith is: belief, meaning he believes in Allah, the Exalted, and in all these matters according to the reports of the laws.

And His saying, the Exalted: ﴿And gives his wealth, despite his love for it﴾, this all refers to rights in wealth besides zakat, and with it is the completeness of righteousness. It was said: It is zakat. And "gives" means: he gives, and the pronoun in "his love for it" refers back to wealth. Thus, the source is added to the object. And His saying: "despite his love for it" is a significant interruption during the speech. It is possible that the pronoun refers back to the giving, meaning: at a time of need from the people and poverty, giving wealth is beloved to them. It is also possible that the pronoun refers back to the name of Allah, the Exalted, from His saying: ﴿Who believes in Allah﴾, meaning: whose love for Him is sincere in Allah, the Exalted, and obedience to Him. It is also possible that the pronoun refers back to the hidden pronoun in "gives", meaning: despite his love for wealth, the source is added to the doer. The intended meaning is that a person should give charity in these ways while he is stingy, healthy, fearing poverty and hoping for wealth, as he said ﷺ, and stinginess in this hadith is the innate quality mentioned in His saying (p-421) the Exalted: ﴿And the souls were made to feel the stinginess﴾ [An-Nisa: 128]. And the meaning is not that the one who gives charity is characterized by the stinginess that is miserliness.

And "the relatives" refers to kinship. And the term is used for humans from the paternal side before reaching maturity. Mujahid and others said: The traveler is the one who is associated with the way, and this is like saying: the son of water; for the bird that is associated with water. And from this is the saying of the Prophet ﷺ: "No one who is born of fornication will enter Paradise," meaning: the one who is associated with it. It was said: Since the way brings him forth, this was likened to birth, so he was attributed to it. Qatadah said: The traveler is the guest.

"And in the necks" refers to freeing slaves and ransoming captives and giving the last of the writings. "And establishes prayer" means he completes it with its conditions. And the mention of zakat here indicates that what has preceded is not the obligatory zakat. And "those who fulfill their promises" is connected to "who" in His saying: "Who believes" and it is possible that it is implied that they are the ones who fulfill their promises.

'And the patient' is positioned for praise, or for the implicit meaning of a verb. This is a common practice in the repetition of attributes. In the Mushaf of Abdullah ibn Mas'ud: 'And those who fulfill' is for praise, or for the cutting off of attributes. Ya'qub, Al-A'mash, and Al-Hasan read: 'And those who fulfill' and 'and the patient'. Al-Jahdari read: 'By their covenants'. 'The hardship' is poverty and need, 'and the affliction' is illness and bodily calamities, 'and at the time of hardship' is the time of intense fighting. This is the saying of the interpreters regarding the three words. The Arabs say: 'What a wretched man if he becomes poor', and 'Wretched is he if he becomes courageous'. Then Allah, the Exalted, described the people of these righteous deeds as being truthful in their matters. That is: they are truthful in their expectations of Him and their hopes in Him, as you say: 'He has been truthful to me regarding the money', and 'He has been truthful to me regarding the profit'. And from it: 'A return of truthfulness'. The term can also imply the truthfulness of reporting. And Allah, the Exalted, described them with piety, meaning: they are those who have placed a barrier between themselves and the punishment of Allah through righteous deeds.