It is recited as يَقْتُرُوا with a kasra on the تاء and ضمها. And it is يَقْتُرُوا, with the تاء being lightened and stressed. القتر, الإقتار, and التقتير: refer to the restriction which is the opposite of الإسراف. And الإسراف: is exceeding the limit in spending. They are described with القصد, which is between الغلو and التقصير. And similarly, the Messenger of Allah, blessings and peace be upon him, commanded: 'Do not make your hand chained to your neck, nor extend it completely.' It is said that الإسراف is only spending on sins, but in acts of goodness, there is no الإسراف. A man heard another man say: 'There is no good in الإسراف.' He replied: 'There is no الإسراف in good.' And Umar ibn Abdul Aziz, may Allah be pleased with him, thanked Abdul Malik ibn Marwan when he married his daughter and treated him well. He said: 'You have maintained the ties of kinship and done good, and you have spoken good words.' A son of Abdul Malik said: 'This is merely a speech he prepared for this occasion.' After a few days, he entered upon him while the son was present and asked him about his spending and circumstances. He said: 'The good deed is between two bad deeds.' Abdul Malik realized that he meant what is in this verse and said to his son: 'O my son, is this also something he prepared?' It is said: Those were the companions of Muhammad, blessings and peace be upon him. They did not eat food for enjoyment and pleasure, nor did they wear clothing for beauty and adornment. Rather, they ate what satisfied their hunger and helped them in the worship of their Lord, and they wore what covered their nakedness and protected them from heat and cold.

And Umar, may Allah be pleased with him, said: 'It is enough of الإسراف that a man desires something and buys it and eats it.'

The term القوام: refers to justice between two things for the balance and moderation of both. And a similar term to القوام from الاستقامة: is السواء from الاستواء. It is recited: قواما, with a kasra, which is what something is established by. It is said: 'You are our قوام,' meaning what is established for the need, neither exceeding nor lacking. The two accusatives, meaning بَيْنَ ذلِكَ قَوَاماً, may both be considered as subjects together, and بَيْنَ ذلِكَ may be regarded as superfluous, and قواما as established. And the prepositional phrase may be a predicate, and قواما as an emphatic state. Al-Farra' permitted that بَيْنَ ذلِكَ be the name of كان, on the condition that it is constructed for its addition to something not firmly established, like the saying: 'Nothing prevented drinking from it except that it spoke.'

And from the perspective of grammar, it is not problematic, but the meaning is not strong because what is between الإسراف and التقتير is certainly قوام. Therefore, there is no benefit in the report which is relied upon.