They took what they stipulated from the people regarding usury, and there remained for them remnants. They were commanded to leave it and not to demand it.

It is narrated that this was revealed concerning Thaqif, who had money owed to them by a tribe of Quraysh. They demanded it from them at the time of repayment, along with the usury.

Al-Hasan, may Allah be pleased with him, read: 'what remains,' changing the 'ya' to an 'alif' in the dialect of Tayy. And he also read it with a silent 'ya.' From this is the saying of Jarir:

'He is the caliph, so be pleased with what he has approved for you... the one of firm resolve, in whose judgment there is no deviation.'

[This means he is known for justice. Or he is the complete caliph, so be pleased with what he has approved of the rulings. The last 'رضى' being silent and similar to it is a rare dialect. 'The one of firm resolve' means the ruling is effective, and there is no deviation in his judgment, meaning no leaning away from the truth to something else.]

'If you are believers,' if your faith is correct, meaning that the evidence of the correctness and stability of faith is compliance with what you have been commanded regarding this. 'Then announce a war,' be aware of it, from 'to announce' something when one is aware of it. It is also read: 'then inform others about it,' which is from the permission to listen, because it is one of the ways of knowledge. Al-Hasan read: 'then be certain,' which is evidence for the reading of the public.

If you say: Why was it not said 'with the war of Allah and His Messenger?' I say: This is more eloquent, because the meaning is: 'then announce a type of war that is great with Allah and His Messenger.' It is narrated that when this was revealed, Thaqif said: 'We have no power against the war of Allah and His Messenger.'

'And if you repent from usury, then you have your principal.' Do not wrong the debtors, meaning the debtors in seeking an increase on it, and do not be wronged by a decrease from it.

If you say: This is their ruling if they repent, what is their ruling if they do not repent? I say: They said: Their wealth will be spoils for the Muslims. And it is narrated from Al-Mufaddal from Asim: 'You will not be wronged, nor will you wrong.'

'And if the debtor is in difficulty,' if a creditor among your creditors is in difficulty or hardship: and Uthman, may Allah be pleased with him, read: 'if the debtor is in difficulty.' It is also read: 'and whoever is in difficulty, then a respite,' meaning the ruling or the matter is a respite, which is the extension of time. It is also read: 'then a respite' with the 'dhad' being silent. And Al-Ata read: 'then negotiate with him,' meaning the one with the right is to negotiate with him, meaning to wait for him, or the one who has his respite in the manner of relation, as they say: a place with grass and vegetables, meaning one with grass and one with vegetables.

And from him: 'then negotiate with him,' meaning to forgive him with the respite and ease him with it. 'To ease' means to make it easier. It is also read with a 'dhamma' on the 'seen,' like 'maqbara' and 'mashriqa.' It is also read in both forms added by omitting the 'ta' when added, like the saying:

'And they broke their promise regarding the matter they promised.'

[This is attributed to Abu Umayyah Al-Fadl ibn Abbas ibn Utbah ibn Abu Lahab. It is said to Zuhair. The 'khalit' is the one who mixes in companionship, like a companion. It is said for one and for many. 'They exerted themselves in separation.' They proceeded. 'Regarding the matter' originally means the number of the matter, and its origin is a promise, so the 'ta' was replaced by the 'waw,' then the 'ta' was omitted for addition like the tanween in a dialect, and there is a difference of opinion, some say it is auditory.

And some say it is grammatical. Their condition for omission is the absence of ambiguity - it is not permissible in 'the tree of Zayd' due to ambiguity with 'the trees of Zayd' - which supports that it is grammatical.

In the pasture: the omission of the compensatory 'ta' is agreed upon here. As for Sibawayh, it is because the compensation is among the permissible matters for him.

And as for Al-Farra, it is because the 'ta' is only required in the absence of addition, which is established here, so it takes the place of the compensation, and the relative pronoun is omitted, meaning the matter they promised you.]

And the saying of Allah, the Exalted: 'And establish the prayer.' And 'to give charity is better for you,' it is encouraged that they give charity with their principal to those who are in difficulty among their debtors or with some of it, like the saying of Allah, the Exalted: 'And to pardon is closer to piety.' And it is said:

I mean by charity the extension, due to his saying, blessings and peace be upon him, "It is not lawful for the debt of a Muslim man to be delayed except that he has for each day a charity." [Narrated by Ibn Majah from the narration of Al-A'mash from Abu Dawood Nafi' from Buraidah, raised: "Whoever extends the time for an insolvent debtor, he has for each day a charity. And whoever extends it after its due time, he has the same for each day as a charity." And Abu Dawood is weak, and there is disagreement about it. Abdullah ibn Numair narrated from Al-A'mash like this, and he was contradicted by Abu Bakr ibn Ayash who narrated from Al-A'mash from Abu Dawood from Imran ibn Husain. Ahmad and Al-Tabarani have narrated it, and Ahmad, Ibn Abi Shaybah, Abu Ya'la, Al-Tabarani, Al-Hakim, and Al-Bayhaqi have all narrated it in the last of Ash-Shu'ab from the narration of Abdul Warith from Muhammad ibn Jahadah from Ibn Buraidah from his father similar to it. There is also a supporting narration from the hadith of Ibn Abbas narrated by Al-Tabarani.] If you know that it is better for you, then act upon it. He made it as if one who does not act upon it, even if he knows it, is like one who does not know it. And it was read (Tasadduqoo) with the lightening of the ص (sad) by omitting the تاء (taa). تُرْجَعُونَ was read on the basis of the subject and the object: and it was read: يرجعون (yurja'oon) with the ياء (yaa) in a way of turning. And Abdullah read: تردّون (turaddoon): and Abu read: تصيرون (tasirun). And it was reported from Ibn Abbas that this is the last verse revealed by Jibril, peace be upon him, and he said: Place it at the beginning of the two hundred and eighty of Al-Baqarah. The Messenger of Allah, blessings and peace be upon him, lived after it for twenty-one days. It was said for eighty-one days. It was said for seven days. It was said for three hours.