SaId b. Man ar,
Ibn Abi I:Iatim, al-l:lakim (who actually declared the tradition sound), and Ibn
Mardawayh, related from Ali. He [Ali] said:

In the Book of God is a verse on which no one before me has acted, nor shall anyone after me. This is the colloquy verse: "When you hold a confidential talk ..." I had a dinar which I sold for ten dirhams. Whenever I had a confidential talk with the Prophet, I used to offer a dirham in charity. Then the verse was abrogated, and hence, no one has acted upon it. The verse [that replaced it] was revealed: "Fear you to offer ..."١٥٩

The verse [Q. ٥٨:١٢] indicates that offering charity before an intimate talk with the Prophet was a good deed, something that purified the inner self, and an injunc‌ tion which was required for the good of human beings. Moreover, it determines that the injunction applied to those who had the means to give in charity; otherwise, God is Forgiving, Merciful.
There is no doubt that this is an action whose advantages can be independently
perceived I:Jy reason and approved by the conscience. The reason is that in this par‌ ticular ordinance there is a benefit for the poor because they are the recipients of the charity. Moreover, it lightens the burden of the Prophet because fewer people wanted to have confidential conversations with him. Following this verse, people did not just rush to have colloquies with him, except for those who had more love for colloquizing with the Prophet than for their wealth.
Furthermore, there is no doubt that the goodness of this act was not limited to one
period to the exclusion of the other. The second verse [Q. ٥٨:١٣] makes it clear that the generality of the Muslims, with the exception of Ali b. Abi Talib, avoided intimate conferences with the Prophet, wary of having to offer charity and chary of their wealth.

The Reason for the Abrogation of the "Colloquy" Charity

To be sure, in their evasion of the colloquy they missed out on many benefits and public good. In order to protect these benefits, God removed the obligation of the charity before the conference, giving precedence to the public interest over private ones, especially the benefit accruing to the poor. He required them, instead, to be steadfast in worship, in giving the zakat, and obeying God and His Prophet.
Accordingly, there is no avoiding the view that the verse was abrogated-spe‌ cifically, that the injunction in the first verse was abrogated and terminated in the subsequent verse. This belongs to the first kind of abrogation of a Quranic injunc‌ tion [explained at the beginning of this chapter]-that is, the kind in which the [pres‌ ence of] abrogating verse is contingent on the lapse of the time frame of the given injunction in the abrogated verse. However, the abrogation of the given injunction in the first verse did not occur because of any benefit that had required it at one time and not the other. The injunction applied generally for the lifetime of the Prophet. But the communitys chariness of its wealth, and its aversion to offering charity be‌ fore the conference, were hindrances to the continuance and perpetuity of the injunc‌ tion. Consequently, the obligatory aspect of the ruling was abrogated and the injunc‌ tion was changed to an ordinance of indulgence (tarkhf$).