[2:245] Who is he that will lend God a loan that is good, and He will multiply it for him manifold?
The loan is called qar? because one 'cuts off' (yaq?aʿu) something from one's wealth in order to give it to a borrower. When the almsgiver 'cuts' alms (ṣadaqa) from his wealth, his gift is called qar? because it is the bit cut off. But what is designated by the term qar? and its articulation is in keeping with the hearts of the lovers inasmuch as He speaks directly to you on the subject of almsgiving through it.
It is said the verse suggests the importance of the wealthy since He questioned them about the loan, but the rank of the poor is even more important in this because He asked about the loan on their behalf. He might ask for the loan from anyone but he did not ask it for the sake of just anyone. In the tradition: The Messenger of God (ṣ) died while his coat of mail was pawned with Abū Shaḥma the Jew for barley, which he had taken to feed his family. Look from whom he borrowed and for the sake of whom he borrowed!
It is said the good loan is one for which you do not look for a reward and do not seek recompense.
It is said the good loan is not given in a heedless way, but rather from witnessing [what is needed].
It is said the good loan, according to religious scholars, is given only when one has the means. According to the most respected (al-akābir), it is the condition of preferring others [to one's self] in giving without any hesitation.
It is said the good loan according to the religious scholars is 2.5%. According to the folk, it is giving all generously, including one's spirit.
[2:245 cont'd] God straitens (yaqbi?) and enlarges (yabsu?); and to Him you shall be returned.
He takes hold (yaqbi?) of the alms from the rich with the grasp (qab?) of His acceptance, and opens (yabsu?) for them the largesse (bas?) of His recompense.
It is said He straitens (yaqbi?) the provision, i.e., 'He restricts' (yu?ayyiqu); and enlarges the provision, i.e., 'He expands' (yuwassiʿu). He straitens the poor in order to test them in patience and enlarges the rich so as to lay claim to their gratitude.
It is said He takes the consoling of the poor in His grasp so that they will not look to any others, and then opens it so that they will not have to become accustomed to the favor of the rich.
It is said He said to the rich, 'When I have straitened the provision for the poor, do not abandon them, and when I enlarge it for you, do not view that as due to your own merit'.
It is said He has constricted (qaba?a) hearts by His turning away and has expanded (basa?a) them by His drawing near.
It is said the constriction (qab?) is because of the fear that comes over hearts and the expansion (bas?) is because of the hope that comes over them.
It is said the constriction is because of His vanquishing (qahr) and the expansion is because of His beneficence (birr).
It is said the constriction is because of His secret (sirr) and the expansion is because of His unveiling (kashf).
It is said the constriction is for those who seek (murīdūn) and the expansion is for those who are sought (murādūn).
It s said the constriction is for those who vie with one another [in good works] and the expansion is for those with mystical knowledge (ʿārifūn).
It is said He seizes you (yaqbi?) from yourself and then expands (yabsu?) you through Himself.
It is said the constriction is His right (ḥaqq) and the expansion is your fortune (ḥaẓẓ)
It is said the constriction is for one who assumes guardianship (tawallā) from the Real and expansion is for the one to whom the Real self-discloses (tajallā).
It is said He constricts (yaqbi?) when He calls you to witness your actions and He expands (yabsu?) when He calls you to witness His grace.
It is said He constricts by the mention of chastisement (ʿadhāb) and expands by the mention of affirmation (ījāb).