Al-Birr is a name for goodness and for every pleasing action. 'You shall turn your faces towards the east and the west' is addressed to the People of the Book. [Mahamud, may Allah have mercy on him, said: 'The address here is to the Jews and Christians... etc.' Ahmad, may Allah have mercy on him, said: 'This is reported from Al-Mubarrad, named by the arrows of response, for it contains ambiguity in that the difference in the directions of recitation is entrusted to ijtihad, and that whatever is required by the analogy of language, it is permissible to recite it by one who is considered capable of ijtihad in Arabic and language. This is pure error, for the recitations are a followed Sunnah, and there is no room for knowledge in them. Moreover, what he said and deemed to be the most appropriate does not reach the peak of eloquence of the verse except in the well-known recitations, because the speech is a source by mentioning al-birr, which is the source, unanimously. If it were to shift to mentioning al-birr, which is the description, it would not break the correspondence and the meaning of the system. Therefore, the interpretation of the verse by omitting the addition from the second is on the interpretation: 'Birr of the one who believes' is more appropriate, better, and maintains the context. Whoever thinks he is stirring up dust or clinging to the tails of the eloquence of the miraculous for the eloquent has allowed himself something impossible and has ended in misguidance.] For the Jews pray towards the west to Bayt al-Maqdis, and the Christians towards the east. This is because they engaged excessively in the matter of the qiblah when the Messenger of Allah, blessings and peace be upon him, was turned towards the Ka'bah, and each group claimed that al-birr is to face its qiblah, so it was responded to them. It was said: 'Al-birr is not what you are upon, for it has been abrogated and is outside of al-birr, but al-birr is what we clarify.' It was said: 'The Muslims and the People of the Book engaged excessively in the matter of the qiblah, so it was said: 'The great al-birr that you should be distracted from all types of al-birr is not the matter of the qiblah, but the al-birr that should be focused on and directed towards is the al-birr of the one who believes and performs these actions.' And it was recited: 'And al-birr is not' - in the accusative as it is a preceding news - and Abdullah recited: 'That you turn' by inserting the باء on the news for emphasis, like saying: 'The one who is departing is not Zayd.' But indeed, al-birr is the one who believes in Allah, on the interpretation of omitting the addition, meaning al-birr of the one who believes, or interpreting al-birr as meaning one who has al-birr, or as she said: 'For it is but an approach and a retreat.' [For what stirs up dust on a door that it circles... It has two yearnings, one small and one great. Do not tire of time from it whenever you remember... For it is but an approach and a retreat. One day more intense than me when it parted from me... A stone and for time a sweetness and bitterness. For Al-Khansa sees her brother Sakhr. And 'al-'ajool' is the she-camel that has dropped her fetus before completing two months, and that which has lost its offspring by slaughter or death, and 'al-bow' is a stuffed skin for which the she-camel is milked. And it was said: 'The offspring of the she-camel.' And 'tawaf' means to circle around it, and 'tawaf' and 'tawafan' means to circle around it. And it can be used interchangeably, meaning it is forbidden around it. And it is narrated: 'It yearns for him.' And 'as-sighar' and 'al-kibar' are replacements for 'two yearnings.' And it is narrated: 'Announcement and secrecy.' And the meaning is the same, except that it involves some precedence and delay. Or 'as-sighar' is the yearning for the small child, and 'al-kibar' is for the elder, thus it has been said, but the best interpretation is what has been reported. And 'al-dahr' is in the accusative with 'do not tire,' meaning: 'Do not grow weary of time regarding what has been mentioned of yearning and returning to the bow, it is rejected by the grandeur of the meaning. And it can return to the known 'taif' from 'tatawaff.' And instead of this line, it is narrated: 'Graze as long as you graze until you remember.' And its origin is 'idh dhakart,' meaning: 'when you remember.' And it is narrated: 'Graze as long as you are heedless until you remember,' meaning: 'to graze for a period of heedlessness from it, and when you remember it, it is but an approach and a retreat, or it is approaching and retreating, or it is the same approach and retreat in exaggeration, meaning it turns its attention sometimes forward and sometimes backward and is distracted from grazing. And it was said that the intended meaning is the approach of the day and the retreat of the night and vice versa. And it can be directed to the independence of the duration, meaning: 'For indeed the duration of time is an approach and a retreat, revolving between night and day,' with the pronoun returning to something known from the context, but it does not appear in the second narration. And 'one day' is in the accusative with 'more intense,' and it is permissible for it to precede the comparative degree, because it is a circumstance, and likewise as a reminder that what is meant by 'day' is often absolute time. And 'more intense':

The news is urgent. It is narrated "with pain," meaning there is no greater sorrow for me than when my brother parted from me, and when it was said with anguish as well. Its meaning is that it is like two workers, meaning there was no day when my sorrow was greater than my sorrow at the parting. The first refers to the first, and the second to the second. Then she consoled herself with her saying: "And time has sweetness and bitterness." It is said: the thing became sweet and became bitter. It is possible that both are transitive.

The intended meaning is that time sometimes grants ease and sometimes brings hardship. The sweetness and bitterness are metaphors for that.

And from Al-Mubarrad: If I were among those who read the Qur'an, I would read: "But the righteous," with the 'b' in 'bar' opened. It is read: "But the bar." Ibn Amer and Nafi read: "But the righteous" with the lightening of the 'b.' And the Book is the genre of Allah's books, or the Qur'an, with love for it along with love for wealth and stinginess about it, as Ibn Mas'ud said: "That you give it while you are healthy and stingy, hoping for a long life and fearing poverty, and do not delay until you reach the throat and say to so-and-so such and such and to so-and-so such and such." [This is a narration, thus it was reported by Abdul Razzaq from Al-Thawri from Zubaid from Murrah from him. He said regarding the verse (And give wealth out of love for Him to relatives): He said "That you give it," and he mentioned it until he said "and fears poverty," and he did not mention what follows. From his path, Al-Tabarani and Al-Hakim reported it, and Abu Na'im mentioned it in Al-Hilya in the biography of Mas'har, thus he reported it from his path from Zubaid. He said this is how Mas'har and the people narrated it from Zubaid as a narration. Mukhallad ibn Yazid narrated it from Al-Thawri as a raised narration. He was unique in raising it, then he mentioned it. Al-Bayhaqi reported it from the narration of Shu'bah from Zubaid as a narration, and from the path of Salam ibn Salim Al-Mada'ini from Muhammad ibn Talhah from Zubaid as a raised narration: and Salam is weak. Al-Tabari reported it from three paths from Zubaid as a narration. None of them mentioned "and do not delay," rather it is in the hadith of Abu Huraira. Both Shaykhan agreed on it with the wording: "A man said to the Prophet, blessings and peace be upon him, O Messenger of Allah, which charity is best? He said: To give charity while you are healthy and stingy, hoping for wealth and fearing poverty, and do not delay until you reach the throat and say to so-and-so such and such and to so-and-so such and such, and it was for so-and-so." ]

And it was said: for the love of Allah. And it was said: for the love of giving, meaning that he wants to give it while he is pleased with giving it. He prioritized relatives because they are more deserving. The Prophet, blessings and peace be upon him, said: "Your charity to the poor is a charity. And to your relative, it is two, because it is charity and a connection." [It was reported by Al-Nasa'i, Al-Tirmidhi, Ibn Majah, Ibn Hibban, Al-Hakim, Ahmad, Ibn Abi Shaybah, and Al-Darimi, all from the hadith of Salman ibn Amer with the wording: "Charity to the poor is a good deed," according to Al-Tirmidhi. And there is in the chapter from Ibn Talhah and Abu Umamah. Al-Tabarani reported it.]

And the Prophet, blessings and peace be upon him, said: [It was reported by Abdul Razzaq, Al-Hakim, Al-Bayhaqi, and Al-Tabarani from the narration of Ibn Uyaynah from Al-Zuhri from Hamid ibn Abdul Rahman from his mother, Umm Kulthum bint Uqbah. And Abu Ubaid narrated it in the Book of Wealth from the narration of Ibrahim ibn Yazid Al-Makki from Al-Zuhri from Sa'id ibn Al-Musayyib from Abu Huraira. And he reported it from the path of Aqeel from Al-Zuhri as a disconnected narration. He did not mention Abu Huraira, and Ahmad narrated it from the narration of Sufyan ibn Husayn from Al-Zuhri from Ayyub ibn Bashir from Hakim ibn Hazam. He also narrated it, he and Ishaq and Al-Tabarani from the path of Al-Hajjaj ibn Arta'ah from him from Hakim ibn Bashir from Abu Ayyub. All these paths revolve around Al-Zuhri, with differences upon him, and the most accurate of them is Sufyan ibn 'Anbasa, and Aqeel is more accurate than him. His narration is closer to the truth.] "The best charity is to a relative who is hostile." [The term "relative who is hostile" in the dictionaries means: you say so-and-so has turned away from you, if he has cut you off. The hostile one is one who harbors enmity towards you.]

And he mentioned relatives and orphans, and the intended meaning is the poor among them due to the lack of ambiguity. And the poor person:

The one who is constantly in need of people, for he has nothing of his own, is like the one who is intoxicated: for the one who is always intoxicated and the traveler who is cut off. He is called the son of the way due to his constant association with it, just as it is said of the one who cuts off: son of the road. It is said that he is the guest, because the way is made known by it. And the beggars who seek food. The Messenger of Allah, blessings and peace be upon him, said, 'The beggar has a right, even if he comes on the back of his horse.' In this regard, it was narrated by Abu Dawood from the narration of Fatimah bint Al-Husayn bint Ali, may Allah be pleased with him, from her father, from Ali, may Allah be pleased with him. And from the narration of Al-Husayn bint Ali, without mentioning his father. In their chain is Yahya ibn Abi Ya'la, who is unknown. It was also narrated by Ishaq ibn Rahawayh from his path, making it from the narration of Fatimah bint Al-Husayn from Fatimah. And Al-Tabarani narrated from the hadith of Al-Hirmas ibn Ziyad. In it is Uthman ibn Faid, who is weak. Malik in Al-Muwatta reported that Zayd ibn Aslam said that the Messenger of Allah, blessings and peace be upon him, mentioned it, and Ibn Adi connected it from the path of Abdullah ibn Zayd ibn Aslam from his father from Abu Salih from Abu Hurairah. And Abdullah is weak. It was also narrated from the path of Umar ibn Yazid Al-Madaini from Ata from Abu Hurairah. And Umar is weak. And in the freeing of captives and in assisting those who are writing for their freedom until they free themselves. It is said in purchasing the captives and emancipating them. It is said in freeing the prisoners. If you say: It has mentioned giving wealth in these aspects and then followed it with giving zakat, does that indicate that there is a right in wealth other than zakat? I say: That is possible. And from Al-Sha'bi: There is a right in wealth other than zakat, and he recited this verse. It is possible that this is an explanation of the expenditures of zakat, or it is an encouragement towards voluntary charity and good deeds. In the hadith, 'Zakat has abrogated all charity,' meaning its obligation. It was narrated by Al-Daraqutni and Al-Bayhaqi from the hadith of Ali, may Allah be pleased with him. Its chain is weak. And it was narrated by Abdul Razzaq from the saying of Ali as a statement. And it was also narrated from the path of Ibn Majah from the narration of Abu Hamzah from Al-Sha'bi from Fatimah bint Qais in this regard. And it was titled: 'What has given its zakat is not considered hoarded wealth.' And Al-Bayhaqi said: What our companions narrate in the commentaries, 'There is no right in wealth other than zakat,' I do not have its chain memorized. And it was narrated by Al-Tirmidhi and Abu Ya'la and Al-Tabarani from this path, with the wording: 'Indeed, there is a right in wealth other than zakat.' Al-Tirmidhi said: Its chain is not that strong. It was narrated by Bayan and Ismail from Al-Sha'bi, and it is more authentic. And the faithful are mentioned as an addition to those who believe. And the patient are mentioned as being specified and praised, showing the virtue of patience in hardships and in the places of battle over other deeds. And it was read: 'And the patient.' And it was read: 'And the fulfilling ones,' and 'the patient.' And the hardships are poverty and difficulty, and the afflictions are sickness and disability. They were truthful, being sincere in religion.