وَكَذَّبَ بِالحُسنىٰ

And denies the best promise.

EXEGESIS

The meaning of ḥusnā has already been discussed under verse 6.            

EXPOSITION

This verse mentions another quality of the disbelieving group and stands in contrast to verse 6. Whilst the believers have faith in the promise of Allah, the disbelievers do not. The best promise (ḥusnā), as discussed earlier, refers to either paradise or the reward promised by Allah for charity. In either case, denying that promise is a display of a rejection of a more fundamental belief, namely belief in the hereafter.^{‎[1]Mizan, 20/303.} It has also been said that it refers to rejecting religion altogether.^{‎[2]Amthal, 20/257.}

According to some exegetes, this denial is not theoretical or faith related. Rather, it is a practical denial and one that manifests in deeds and actions. It is shown by not rushing towards giving charity in earnest for that promised reward. It is unlike the disbelief of the polytheists of Mecca who would openly state their disbelief in resurrection and the hereafter.

The proponents of this view hold that this is more in line with the context of these verses which are meant to encourage, inspire, and motivate people to give charity, and rebuke those who do not spend in the way of Allah. However, interpreting the verse as referring to those who are disbelievers by denying the concept of the hereafter is not in line with the apparent reading of the verse and requires some stronger textual evidence.^{‎[3]Manahij, 30/525.}

The following narration that explains the best promise (ḥusnā) can be used to support both views.

INSIGHTS FROM HADITH

1. It has been reported from Imam al-Baqir (a): ‘Regarding the words of Allah, As for him who gives and is God-wary, and confirms the best promise, that Allah gives in return for one [the reward of] tenfold until a hundred-thousand and even more. We shall surely ease him into facility – he would not intend any good except that Allah would make it easy for him. But as for him who is stingy and considers himself free of need – stingy with regards to what Allah has given him – and denies the best promise – that Allah gives in return for one, ten to a hundred-thousand-fold and more – We shall surely ease him into hardship – he would not intend any evil except that Allah would make it easy for him. His wealth shall not avail him when he perishes – by Allah, this is not a falling into a well, or from a mountain, or from a wall, but it is a falling into hellfire.’^{‎[4]Kafi, 4/46, h. 5.}

INSIGHTS FROM OTHER TRADITIONS

1. If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.^{‎[5]Deuteronomy 15:7-11.}

[1] Mizan, 20/303.
[2] Amthal, 20/257.
[3] Manahij, 30/525.
[4] Kafi, 4/46, h. 5.
[5] Deuteronomy 15:7-11.