to give him something in repayment for it.

This person, who owes no one a favour to be repaid when he gives his wealth to purify himself, in his dealings with people (1) always (2) returns their favours, compensates them, and repays them. Thus, when he gives his wealth to purify himself, he owes no one a favour that remains to be repaid.

This also shows that merit through charity is attained only after fulfilling one’s obligations arising from exchanges, as Allah Most High says:

“They ask you what they should spend. Say, ‘Whatever is beyond your needs.’” [Surah al-Baqarah: 219]

Anyone who owes debts arising from purchases, loans (3), or other transactions must not give charity before discharging these obligations. If he does so, the jurists have two well-known opinions on whether his charity should be rejected. This verse is cited in support of rejecting his charity (4), because Allah Most High praises only the person who gives his wealth to purify himself while owing no one a favour that must be repaid. If he owes a favour that must be repaid, he must repay it (5) before giving his wealth to purify himself. If he gives his wealth to purify himself before repaying it (6), he would not be praiseworthy, and his deed would therefore be rejected, in accordance with the statement of the Prophet, may Allah bless him and grant him peace:

“Whoever performs a deed that is not in accordance with our teaching, it is rejected.” (7)