His saying, exalted and majestic is He:

﴿Those who are stingy and command people to be stingy. And whoever turns away, then indeed, Allah is the Self-Sufficient, the Praiseworthy.﴾ ﴿Indeed, We sent Our messengers with clear signs and sent down with them the Scripture and the balance so that people may maintain justice. And We sent down iron, in which is strong material and benefits for people, and so that Allah may make evident who will aid Him and His messengers by the unseen. Indeed, Allah is All-Strong, All-Mighty.﴾ ﴿And We certainly sent Noah and Abraham, and We made in their descendants prophethood and the Scripture. So among them is the rightly guided, but many of them are disobedient.﴾

The grammarians have differed regarding the grammatical case of "those who." Some of them said: They are in the nominative case as a subject, and the predicate about them is omitted, its meaning being warning and blame. Its omission is in the manner of ambiguity, like the omission of the answer in His saying, exalted is He: ﴿And if there were a Qur'an by which the mountains were moved.﴾ [Ar-Ra'd: 31] The verse. And some of them said: They are in the nominative case as the predicate of the subject, its estimation being: They are those who are stingy. And some of them said: It is in the accusative case by implying "I mean" or something similar. And some of them said: It is in the adjectival position for "every" because "every" although it is indefinite, it specifies a type of what, and it is permissible for that to be described with the definite article. This is the view of Al-Akhfash.

And "stingy" means:

With their wealth and their good deeds from their faith and other than that.

And His saying, exalted is He: ﴿And they command people to be stingy﴾ can be understood as describing them with the reality of the command with their tongues, and it can be understood that they are followed in stinginess, so they are as if they are commanding.

And Al-Hasan read: "to be stingy" with a fatḥah on the khā' and the bā'. And the majority of the reciters and the people of Iraq read: ﴿Then indeed, Allah is the Self-Sufficient, the Praiseworthy﴾ with the affirmation of "He is." Likewise in "their leader." And Nafi' and Ibn 'Amir read: "Then indeed, Allah the Self-Sufficient, the Praiseworthy" by omitting "He is," and this is the reading of the people of Medina. Likewise in their leader. And this has not been established as a reading except that it has been recited to the Prophet, blessings and peace be upon him. Abu Ali said: It is in the reading that has been established in which it is good that it be a separation and it is good that it be a beginning; because the omission of the beginning is not permissible.

And "the Scripture" is a generic name for all the revealed books, and "the balance": justice in the interpretation of most of the interpreters. And Ibn Zayd and others from the interpreters said: He meant the scales that are used among people, and this is better than the first saying. And His saying, exalted is He: ﴿So that people may maintain justice﴾ strengthens the first saying.

And His saying, glorified and exalted is He: "And We sent down iron," He expressed His creation and taking of it by the term 'sending down,' just as He said regarding the eight pairs of animals. Also, since the command for the existence of things was met with from the heavens, He made everything a descent from it. A great many of the commentators said: Here, iron refers to its kind from the minerals and others. Ibn Abbas, may Allah be pleased with him, said: Adam, peace be upon him, descended from Paradise with the two trees and the two dogs and the spear. Some skilled commentators intended by it weapons, and the meaning of the verse is: For indeed, Allah, glorified and exalted is He, informed that He sent messengers and sent down books and justice, which is legislated, and weapons, with which to fight those who oppose and do not follow the guidance of Allah. Thus, there remains no excuse. In this verse - according to this interpretation - there is an encouragement for fighting and an incentive for it. And His saying, glorified and exalted is He: "And that Allah may know who will aid Him" strengthens this interpretation. The meaning of His saying, glorified and exalted is He: "And that Allah may know" is: to know it as existing. The change is not in the knowledge of Allah, but in this event that has come from non-existence to existence. And His saying, glorified and exalted is He: "In the unseen" means: by what he heard of the unseen attributes and believed in them due to the evidence standing for them. Then He described Himself, blessed and exalted is He, with strength and might to clarify that He has no need for support, but it is beneficial for those who magnify themselves before people.

Then He mentioned the message of Noah and Abraham, peace be upon them, as an honor for them by mentioning them, and because they are among the first of the messengers, peace be upon them. Then He mentioned His blessings upon their descendants. And His saying, glorified and exalted is He: "And the Book" means the four books, that among them there are those who have acted corruptly and opposed. Likewise - rather more so - all people, and for this reason, weapons are legislated for fighting.