Those who are stingy are a replacement for his saying: (Whoever is arrogant and boastful). Or it is an accusative for blame. It may also be a nominative, and it may be a subject with a deleted predicate, as if it were said: those who are stingy and act and do, are truly deserving of all blame. And it has been recited (with al-bukhl) with a pronounced 'b' and with an opened 'b'. And with two openings. And with two pronunciations: meaning they are stingy with what is in their hands, and with what is in the hands of others. They command them to be stingy with it, out of disdain for generosity from those who have it. And in the sayings of the Arabs: more stingy than the miser with the bounty of another. He said: And if a man is stingy with his hands towards a person... with the bounty of a hand from another, then he is stingy. This is by Abu Tammam. And it was said to al-Buhturi. And the 'arsan' are the ropes. And the 'qabab' that have 'arsan' are the woven houses, the plural of 'qaba', which is the tent. And a 'hawdaj' is domed: above it is a dome. The intended meaning is that he causes the departure of a stingy people, in which there is a mental metaphor where cutting is attributed to its cause, and a metonymy where the departure is expressed by cutting the ropes of the houses. It may also mean that he silences a people who claim pride, and destroys their honor and greatness, and reveals their lowliness and baseness. He likened that state to the state of cutting the ropes of the elevated, lofty houses, so they lower after their elevation and fall after their standing, in a manner of illustrative metaphor, and this is closer to the context. It may be that he likened the boasts to the domes by the commonality of greatness and absolute honor and elevation in each, in a manner of explicit statement. And the establishment of the 'arsan' for them is an endorsement, meaning: I will nullify the claim of one who boasts and is not among its people with a short saying, but the effort of thought in it is long in duration. And in it is the antithesis between the short and the long. And he indicated that speech with his saying: 'And if a man is stingy with his hands.' And he attributed stinginess to the hand because it is the tool of giving, so it is as if withholding from it is withholding a blessing. And it is possible that the hand is literal, and he added the bounty to it because it is its tool. 'Then he is stingy' meaning he is eloquent in stinginess, and the tanween is for magnification.

And certainly we have seen among those afflicted by the disease of stinginess, that when they hear that someone is generous to another, they become agitated and their eyes whirl in their heads, as if their belongings have been plundered and their treasury has been broken, distressed by that and regretful of its existence. It was said: They are the Jews, who would come to men from the Ansar, advising them and saying: Do not spend your wealth, for we fear for you poverty and you do not know what will happen. And Allah criticized them for concealing the blessing of Allah and what He has given them of the favor of wealth and their dependence on people. And from the Prophet, blessings and peace be upon him, "When Allah bestows a blessing upon a servant, He loves to see His blessing upon him." And it was narrated by Ibn Hibban and Al-Hakim from the narration of Abu Ishaq from Abu Al-Hawwas from his father, "That the Prophet, blessings and peace be upon him, saw him in a bad state and said: Do you not have wealth? He said: Allah has given me all wealth. He said: Then why do you not show it? For Allah, when He bestows a blessing upon a servant, loves to see it upon him." And for Al-Tirmidhi from Hammam from Qatadah from Amr ibn Shu'aib from his father from his grandfather, raised to the Prophet, "Indeed, Allah loves to see the effect of His blessing upon His servant." And for Al-Tabarani from the hadith of Imran ibn Husayn similar to it, and for Ahmad and Ishaq from the narration of Ibn Wahb from Abu Huraira raised to the Prophet, "No servant is given a blessing by Allah except that He loves to see its effect upon him." And for Abu Ya'la and Al-Bayhaqi in Al-Shu'ab from the narration of Atiyyah from Abu Sa'id raised to the Prophet, "Indeed, Allah is Beautiful and loves beauty, and He loves to see His blessing upon His servant, and He dislikes misery and being miserable." And for Ibn Adi from Jabir raised to the Prophet, "Indeed, Allah loves to see the effect of His blessing upon His servant," and in it is 'Asim ibn Muhammad Al-Ansari, who is weak in hadith. And for Al-Tabarani in the Musnad of the people of Syria from Anas raised to the Prophet, "Indeed, Allah is Beautiful and loves beauty and loves to see the effect of His blessing upon His servant," and it is from the narration of Uthman ibn 'Atta Al-Khurasani from his father from him. And it was narrated in Al-Awsat from the narration of Musa ibn 'Isa Al-Qurashi from 'Ata Al-Khurasani from Nafi' from Ibn 'Umar similar to it.