Tafsir of Al-Isra 17:29

These are two metaphors: one to forbid the stingy from his avarice, and the other to forbid the prodigal from his extravagance. They serve as a rebuke against both, and an inducement toward what lies between them: economy and moderation between excess and deficiency. This is the praiseworthy generosity, for the best of affairs are their middles.

Ahmad and others narrated from Ibn Abbas that the Messenger of Allah (peace be upon him) said: "He who practices economy will never be poor." Al-Bayhaqi narrated from Ibn Umar that the Messenger of Allah (peace be upon him) said: "Economy in spending is half of one's livelihood." In a narration from Anas, attributed to the Prophet: "Prudent management is half of one's livelihood, friendliness is half of intelligence, anxiety is half of aging, and having a small family is one of the two comforts." It used to be said: "Good management combined with modesty is better than wealth combined with extravagance."

"And thus become blamed"—that is, you will become blamed before Allah the Exalted and before people.

"Regretful"—meaning remorseful and sorrowful, or left with nothing in your possession. It is derived from the exhaustion of travel, where a traveler is fatigued and halted until he is separated from his companions. Al-Raghib said: "It is said of the exhausted person that he is hasir (the one who exhausts) or mahsur (the one who is exhausted). As for hasir, it imagines that he has exhausted his own strength; as for mahsur, it imagines that fatigue has exhausted him."

This is an explanation of the ugliness of extravagance, which is understood from the latter prohibition; its consequence is clarified because the ruin of extravagance manifests at its end. Since the ugliness of stinginess—understood from the first prohibition—is concurrent with it and known from the beginning, this was observed in the portrayal by using the ugliest of images, and it did not follow the same method as what came after it; this is what has been said. There is a narration from Ibn Abbas (may Allah be pleased with them both), which Ibn Jarir and Ibn Abi Hatim recorded from him, that suggests this. Some investigators said: "It is better that this be an explanation of the ugliness of both matters, and the distribution should be considered."

"And thus become" is in the accusative case as a response to the two prohibitions. The state of being "blamed" refers to the saying of the Almighty: "And do not keep your hand chained to your neck," as it was said:

The Prophet (peace be upon him) said: "O Abu Bakr, cut off his tongue from me; give him a hundred camels." They were all from those whose hearts were to be reconciled, so this verse was revealed. In this, there is the aforementioned refusal, as is not hidden. Likewise, there is what Sa'id ibn Mansur and Ibn al-Mundhir recorded from Sayyar Abu al-Hakam, who said: Wealth from Iraq was brought to the Messenger of Allah (peace be upon him). He was a generous giver, so he distributed it among the people. News of this reached some of the Arabs, and they said: "Let us go to the Prophet (peace be upon him) and ask him." When they reached him, they found he had already finished distributing it, so Allah the Exalted revealed the verse.