And among the bedouins are some who consider what they spend as a loss and await for you turns of misfortune. Upon them will be a misfortune of evil. And Allah is Hearing and Knowing.
{مغرما}
A penalty and a loss. A *gharāma* (penalty) is that which a man spends without it being obligatory upon him, because he only spends it out of fear of the Muslims and for show, not for the sake of Allah—Mighty and Majestic is He—nor seeking reward from Him.
{ويتربص بكم الدوائر}
The turns of time: its shifts and vicissitudes, so that your dominance over them might vanish, allowing them to escape paying the *sadaqah* (charity).
{عليهم دائرة السوء}
An interjected supplication. He invoked against them the same as what they invoked against you, similar to His saying—Mighty and Majestic is He: *“The Jews say, ‘The hand of Allah is chained.’ Chained are their hands”* (Al-Mā’idah: 64). It is read as *al-sū’* (with a damma), meaning punishment, as it is said of it: *sayyi’ah* (an evil deed). It is also read as *al-saw’* (with a fatha), which is a disparagement of the "turn," as when you say: "a man of *saw’*" (a bad man), in contrast to saying: "a man of *sidq*" (a good man), because whoever the turn falls upon is disparaged by it.
{والله سميع}
To what they say when the *sadaqah* is demanded of them.
{عليم}
Of what they conceal. It is said: They are the Bedouins of Asad, Ghaṭafān, and Tamīm.
{قربات}
The second object of *li-yattakhidha* (to take). The meaning is: that what he spends is a cause for attaining nearness to Allah.
{وصلوات الرسول}
Because the Messenger used to pray for the givers of charity for goodness and blessing, and seek forgiveness for them, as in his saying: "O Allah, bless the family of Abū Awfā," and the Almighty’s saying: *“And pray for them”* (Al-Tawbah: 103). Since what is spent is a cause for that, it is said: He takes what he spends as *qurbāt* (acts of nearness) and *salawāt* (prayers).
{ألا إنها قربة}
A testimony from Allah for the giver of charity regarding the validity of his belief that his spending is an act of nearness and prayer, and a confirmation of his sincerity. It is presented as an independent sentence, with the two particles of alerting (*alā*) and verification (*inna*), which announce the firmness and establishment of the matter. Likewise is {سيدخلهم} (He will admit them), and the *sīn* (in *sa-yudkhiluhum*) signifies the certainty of the promise. How indicative this speech is of Allah’s pleasure with the givers of charity, and that charity holds a high status with Him when the intention of its giver is pure. It is read as *qurbah* (with a damma on the *rā’*). It is said: They are ‘Abd Allāh, Dhū al-Bijādayn, and their kin.
{والسابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان رضي الله عنهم ورضوا عنه وأعد لهم جنات تجري تحتها الأنهار خالدين فيها أبدا ذلك الفوز العظيم}
