2-261 The parable of those who spend their wealth in the way of Allah is as the parable of a grain growing seven ears, in every ear a hundred grains. And Allah multiplies (further) for whom He pleases. And Allah is Ample-giving, Knowing.a
مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمۡ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ۬ مِّاْئَةُ حَبَّةٍ۬ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُۗ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ (٢٦١)
2-261a: سَبِيلِ ٱللَّهِ – See 154a. The way of Allah or the way that takes one to Allah is the religion that He has given to mankind. Spending in the way of Allah is to use one’s wealth in the defense of faith or for the advancement of religion. Since jihad is also striving for the progress and safeguard of faith, some say that the use of سَبِيلِ ٱللَّهِ , In the terminology of Quran, is specifically for jihad. Jihad with the sword is a temporary necessity allowed only if certain conditions are met. جھاد کبیر is one that can be carried on under all circumstances as stated in: وَجَـٰهِدۡهُم بِهِۦ جِهَادً۬ا ڪَبِيرً۬ا (…and strive against them a mighty striving with it) (25:52), where it stands for the Quran. So, the real meaning of spending in the way of Allah is to spend for the progress of Islam and this includes spending on other works of charity.
سُنۢبُلَةٍ۬ – is derived from سبل and means an ear of grain. Its plural is سَنابل .
What factors determine the life of a nation: The topic of spending precedes this section. This section focuses on what the reward is for spending and how that reward can be safeguarded. The section therefore stresses the need for sincerity and avoidance of pretense. In the last section, Muslims were given the good news of becoming a vibrant and living nation, and the last verse mentions that when Allah desires to give life to a nation, He creates the condition for this to happen. This verse states that condition, and that individual sacrifices become the means wherewith nations thrive and live. A necessary concomitant for nations that aspire to greatness is that its individuals should be ready to sacrifice their personal wealth, and it is to this subject that attention is now drawn.
The parable of a grain and comparison with the Bible: Spending in the way of Allah is compared to the sowing of a grain which turns that one grain into seven hundred grains or even more and sometimes even produces provisions that are بغیر حساب , that is, cannot be counted. The final output depends upon the opportunity, sincerity and effort put into the task. Jesus too gives the parable of the growth of a seed in the Bible but mentions its output to be thirty times, sixty times and a maximum of hundred times (Mather 13:23). But the Quran starts off with a yield of seven hundred and promises even more than that. This is not merely an empty promise because the proof of this happening can be found in the lives of the Companions of the Prophet. If they gave in hundreds, they reaped millions. The wealth of Arabia was paltry compared to the wealth of the emperors of Rome and Persia which came into the ownership of the Arabs. Some people are under the illusion that by giving a cent, ten cents should mysteriously appear in their pocket. They hear that a tenfold reward is promised but they do not stop to reflect about its real meaning. The tenfold reward is the minimum. Allah promises seven hundred times and even more than that, but its manner of receipt is not as they envision. Wealth that is spent for the welfare of the nation and for religious purposes makes the nation a recipient of Divine favors, and when the nation becomes wealthy, all the individuals partake of this wealth. The life of the nation is real life, and the Quran repeatedly draws attention to this fact. But niggardly people consider only the money in their pocket as their wealth.
The forward progress of Islam will take place by spending in the way of Allah: The debased and calamitous state of the Muslims cannot be ameliorated unless they learn to spend their wealth in the way of Allah. Muslims spend lavishly on their pursuits, marriages, and funerals, but when it comes to spending in the way of Allah, they plead indigence. The forward progress of Islam is dependent upon spending in the way of Allah. Unless the Muslims adopt this Quranic principle in practice as the guiding objective of their life, they will not be successful. There is no dearth of wealth among the Muslims, but they do not harbor a heart that truly believes in the promises of Allah. If they had full conviction, they would not hesitate to spend their wealth freely in the way of Allah.
2-262 Those who spend their wealth in the way of Allah, then follow not up what they have spent with reproach or injury, their reward is with their Lord, and they shall have no fear nor shall they grieve.a
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمۡ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتۡبِعُونَ مَآ أَنفَقُواْ مَنًّ۬ا وَلَآ أَذً۬ىۙ لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٢٦٢)
2-262a: مَنّ – The meaning of مِنّة is a big blessing. (مَنّ is also a well-known measure of weight). One meaning of مَنّ has to do with action and means he did him a favor so big that the recipient was weighed down with gratitude. This use is found in the following: مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ (Allah conferred a favor on the believers…) (3:164), and in: فَمَنَّ ٱللَّهُ عَلَيۡڪُمۡ (Allah conferred a benefit on you) (4:94), and in: مَنَنَّا عَلَىٰ مُوسَىٰ وَهَـٰرُونَ (We conferred a favor on Moses and Aaron) (37:114), and in: نُرِيدُ أَن نَّمُنَّ عَلَى ٱلَّذِينَ ٱسۡتُضۡعِفُو (We desired to bestow a favor upon those who were deemed weak) (28:5). The use of this word in this meaning is for favors conferred by Allah. The second use of مَنّ is verbal, that is to remind someone in words of favors done to that person and this is an ignoble trait of character (R). It is this type of مَنّ which is referred here. Another example of its use in Quran is: يَمُنُّونَ عَلَيۡكَ أَنۡ أَسۡلَمُواْۖ (They presume to lay thee under an obligation by becoming Muslims) (49:17). Another meaning of مَنّ is to cut off. In other words, to remind someone of a favor done for them is to cut oneself off from the reward of the good deed.
The foremost reason for spending is to facilitate the progress of religion: The foremost reason even here for spending in the way of Allah is to facilitate the forward progress of religion. Accordingly, commentators mention under this verse, the giving by Abdur Rahman of four thousand dirhams out of his wealth of eight thousand dirhams, and the giving by Usman of one thousand camels along with their payload for the Tabuk expedition. The Holy Prophet was so moved by this generous gesture that he continuously prayed for Usman until daybreak in the following words: یا رب ان عثمان بن عفان رضیت عنه فارض عنه (O Lord! I am pleased with Usman bin Afan and I beseech you to be pleased with him too). Although this verse was revealed much before the Tabuk expedition, the narration of these incidents from the Tabuk expedition, as the شان نزول of this verse, that is, the rationale for the revelation of this verse shows that the شان نزول of a verse is not necessarily the event that preceded it, but all incidents that fit the lesson of the verse. مَنّ in the case of donations made for a national cause, such as those referred to above, would be to exult at the amount of donation made, as is stated elsewhere یمنون علیك ان اسلموا . One should consider any amount donated in the way of Allah as a duty performed and as a trust discharged because a believer considers their wealth as the wealth of Allah as in the following verse: إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٲلَهُم (Surely Allah has bought from the believers their persons and their property) (9:111).
The condition of fear and grieving will not dissipate without spending in the way of Allah: Spending in the way of Allah results in reward which, to emphasize it, or because it is a great honor and favor is mentioned as عِندَ رَبِّهِمۡ. Another significant consequence of the spending is the creation of the state referred to as: لَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ. Thus, the sacrifice of wealth takes the nation out of the state of fear and grieving and propels it to its desired goal. Fear of the enemy disappears and since the objective for which the wealth was spent is achieved, there is no grieving after the wealth sacrificed. Even today, if the Muslims desire to shed the condition of fear and grief, this is the prescription to follow. Nothing will be accomplished without sacrifice.
2-263 A kind word with forgiveness is better than charity followed by injury. And Allah is Self-sufficient, Forbearing.a
قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ىۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬ (٢٦٣)
2-263a: غَنِىّ –الغنِّی is one of the attributes of Allah and means that He is not dependent on anyone, and everyone is dependent on Him. (N) This independence is absolute, and He is also المُغۡنِی meaning that He makes His servants independent or غَنِىّ . However, this is not absolute independence, which is interpreted as complete freedom from want, but only implies a reduction in wants, as is stated in: وَوَجَدَكَ عَآٮِٕلاً۬ فَأَغۡنَىٰ (And find thee in want, so He enriched thee?) (93:8) or as is stated in a hadith: اَلۡغَنی غِنَی النَّفۡسٍ (R). غَنِىّ is also used to denote merely copious wealth, as in: مَن كَانَ غَنِيًّ۬ا فَلۡيَسۡتَعۡفِفۡ (And whoever is rich, let him abstain) (4:6).
To give good advice is also charity: Commentators take قَوۡلٌ۬ مَّعۡرُوفٌ۬ to mean dismissing a person politely and in a goodly manner with some kind words, and they take مَغۡفِرَةٌ to mean being secretive about the seeker’s dire need so that he does not lose face. However, since the context here is spending money for the progress of religion, the meaning of قَوۡلٌ۬ مَّعۡرُوفٌ۬ can be giving goodly advice to people, and the meaning of مَغۡفِرَةٌ can be that such a person should first forgive others who trespassed against him or seek protection from Allah. In short, the meaning is that if a person cannot assist monetarily, they should still give the best possible advice and keep the weak financial position of the supplicant confidential. This too is a service to religion and is an act of charity.
2-264 O you who believe, make not your charity worthlessa by reproach and injury, like him who spends his wealth to be seen of men and believes not in Allah and the Last Day. So his parable is as the parable of a smooth rock with earth upon it, then heavy rain falls upon it, so it leaves it bare! They are not able to gain anything of that which they earn. And Allah guides not the disbelieving people.b
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُ ۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِۖ فَمَثَلُهُ ۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٌ۬ فَأَصَابَهُ ۥ وَابِلٌ۬ فَتَرَڪَهُ ۥ صَلۡدً۬اۖ لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ مِّمَّا ڪَسَبُواْۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ (٢٦٤)
2-264a: تُبۡطِلُواْ – باطل is the opposite of حق , that is something that has no permanence and constancy, and ابطال is something that can be shown to be invalid or immoral or is something that is totally destroyed, whether it is true or false (R).
Charity becoming worthless: Charity becomes worthless when a person is deprived of the magnificent results that accrue from the charity. Charity is like a seed that grows and bears fruit. مَن (reproach) and ٱلۡأَذَىٰ (injury) are calamities that destroy this fruit as is stated in the last parable of this section.
2-264b: رِئَآءَ – رای means to see, and رِئاء is to show to others and publicize it (R).
صَفۡوَانٍ and صوا mean the same thing, that is a clean stone. See 2-158a. The singular is صَفۡوانَةٌ۬.
وَابِلٌ۬ – is spoken of rain in which the rain-drops are large and heavy, that is a heavy downpour. Its actual root indicates heaviness, and accordingly وبال is the injurious result of an affair, as in: ذَاقُواْ وَبَالَ أَمۡرِهِمۡ (tasted the evil consequences of their conduct) (59:15). And وبِیۡل is something whose evil result is feared, as in: فَأَخَذۡنَـٰهُ أَخۡذً۬ا وَبِيلاً۬ (…so We seized him with a violent grip) (73:16) (R).
صَلۡدً۬ا – is that hard stone on which nothing grows. Accordingly, رأسٌ صَلۡدً۬ا is a bald head on which hair does not grow.
The parable for pretentious display: The parable given for spending wealth to be seen by men is that of a rock with a thin layer of soil on which a sown seed can be seen sprouting but it does not root and a heavy downpour, which generally causes the vegetation to flourish, washes away the sprouting plant and the soil on which it is growing.
Real purpose of this verse: The real purpose of this verse is to stop Muslims from pretense, but the chosen way of exposition is to warn Muslims not to become like those who give merely to show-off their largesse to others because such pretentious individuals do not believe in Allah and the Hereafter. This is the behavior of unbelievers and not of believers. This example is chosen to show the repellent nature of pretentious acts. The Bible too preaches against pretense, but the Quran excels in its literary exposition in explaining this revolting behavior.
All expenditures made on customs and traditions is pretentious display: Money spent on customs and traditions falls within the category of pretentious display because the motivating factor behind it is that people should favorably opine about the event. The organizer fears losing face if enough money is not spent on pomp and show. This is the hallmark of pretense. It is a pity that an act so repellent and not befitting a Muslim, became widespread and took such roots that hardly anybody has escaped from its clutches. Muslims sell their properties and even take on debt to spend on customs and traditions, but when asked to donate in the way of Allah, they look for excuses, even when they have the means to do so. They are called believers, but their behavior is worse than that of unbelievers. It is not surprising therefore that there is no fruitful result. Why don’t their religious scholars and sheikhs stop them from such destructive behavior.
A prophecy: There is a clear prophecy in: لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ that whatever the unbelievers spend will go to waste. When the rain of God’s blessing will pour down, all their deeds will be destroyed like the thin soil on a rock. Such is the fate of every pretentious spender that they achieve not even what they spend on.
2-265 And the parable of those who spend their wealth to seek Allah’s pleasure and for the strengthening of their souls is as the parable of a garden on elevated ground, upon which heavy rain falls, so it brings forth its fruit twofold; but if heavy rain falls not on it, light rain (suffices). And Allah is Seer of what you do.a
وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتً۬ا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ أَصَابَهَا وَابِلٌ۬ فَـَٔاتَتۡ أُڪُلَهَا ضِعۡفَيۡنِ فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ (٢٦٥)
2-265a: مِنۡ أَنفُسِهِمۡ – The presence of مِنۡ in مِّنۡ أَنفُسِهِمۡ indicates that there is a dual purpose, that is, to some extent the spending is to strengthen one’s own soul. Expenditure in the way of Allah fortifies a person’s belief and putting every faculty in the service of Allah bolster’s one’s faith.
رَبۡوَة – رَبا means became bigger and higher, and رَبۡوَة means land of a very high quality (R).
أُڪُل – is anything that is edible, hence the word is used for fruit as well.
طَل – is a drizzle or light rain that does not have much of an impact on the earth (R).
The second parable is of a person who spends money for Allah’s pleasure, and an extension is added to it, which is that he also looks to strengthen his faith with this act. The philosophy of spending in the way of Allah is explained here. Namely, that spending in the way of Allah increases steadfastness in faith because a person’s wealth is his dearest possession and the things that he spends his wealth on are the things he loves. So, spending for the pleasure of Allah enhances one’s steadfastness and faithfulness.
2-266 Does one of you like to have a garden of palms and vines with streams flowing in it — he has therein all kinds of fruits — and old age has overtaken him and he has weak offspring; when (lo!) a whirlwind with fire in it smites it so it becomes blasted. Thus Allah makes the messages clear to you that you may reflect.a
أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ لَهُ ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُ ۥ ذُرِّيَّةٌ۬ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ (٢٦٦)
2-266a: نَخِيلٍ۬ – is the plural of نخل which means dates.
أَعۡنَابٍ۬ – is the plural of عِنَبٌand is used both for the vine as well as for grapes.
ثَمَرَٲت – The purport is either that there are other fruits as well besides dates and grapes or that there are all kinds of benefits because ثَمَر is sometimes used to mean goods from which one profits or benefits.
إِعۡصَارٌ۬ – The meaning of عَصۡر is to squeeze out the juice, as in: فِيهِ يَعۡصِرُونَ (they will press (grapes)) (49:12). And إِعۡصَارٌ۬ is air that rises from the earth, kicking up a lot of dust, and rises up towards the sky like a pillar, that is, a tornado (LA).
The effect of مَن (reproach) and أَذَىٰ (injury) on charity: This is the third parable describing the effect of مَن (reproach) and أَذَىٰ (injury) on charity. The main subject of the section is مَن (reproach) and أَذَىٰ (injury). Pretense is mentioned next which is a concomitant of مَن (reproach) and أَذَىٰ (injury), and its ugliness is revealed with a parable. This was followed by an antithetical example of spending for the pleasure of Allah. In the last verse of the section, the original subject is revisited. It is stated that initially a person spends for the pleasure of Allah, and as a result, the spending takes root and becomes a garden, but the effect of مَن (reproach) and أَذَىٰ (injury) acts on it like a whirlwind that blasts the green herbage. In short, this section imparts knowledge of the importance of spending wealth for the pleasure of Allah and for the propagation of the Religion of Truth. It stops people from مَن (reproach), أَذَىٰ (injury) and رئا (pretense) and explains how for all three with three examples.
Bayan-ul-Quran 