2-267 O you who believe, spend of the good things that you earn and of that which We bring forth for you out of the earth, and aim not at the bad to spend thereof, while you would not take it yourselves unless you connive at it. And know that Allah is Self-sufficient, Praiseworthy.a
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِن طَيِّبَـٰتِ مَا ڪَسَبۡتُمۡ وَمِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِۖ وَلَا تَيَمَّمُواْ ٱلۡخَبِيثَ مِنۡهُ تُنفِقُونَ وَلَسۡتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغۡمِضُواْ فِيهِۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ (٢٦٧)
2-267a: ڪَسَبۡتُمۡ – کَسۡب is something in which one involves oneself with the purpose of profiting and benefiting from it, and this is complimented with مِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِ. Thus, the former term embraces trade and industry and the latter agriculture and mining.
تَيَمَّمُواْ – The meaning of تَیَمّمۡ is to intend or attempt, but it has a different meaning in religious terminology. Its root is اَمَّ which means to resolve, intend or attempt (LA).
ٱلۡخَبِيثَ – A thing or person that is abhorrent because of being worthless or niggardly whether these traits are perceived or not, and whether this perception is rational or not. It includes wrong beliefs, false statements, and sinful acts. Examples of the use of this word from other parts of the Quran are: يُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَـٰٓٮِٕثَ (…prohibits for them impure things…) (7:157), وَنَجَّيۡنَـٰهُ مِنَ ٱلۡقَرۡيَةِ ٱلَّتِى كَانَت تَّعۡمَلُ ٱلۡخَبَـٰٓٮِٕثَۗ (…and We delivered him from the town which wrought abomination (21:74), and ٱلۡخَبِيثَـٰتُ لِلۡخَبِيثِينَ (Unclean things are for unclean ones…) (24:26) (R). The meaning here is a worthless thing.
تُغۡمِضُواْ – The literal meaning of غَمۡض and اِغماض is sleep (R-LA), but in a figurative sense, it is used for being unmindful, negligence or laziness. And غماض فی الۡبیۡع means asking for some extra over the agreed amount when buying and paying less than the agreed amount (N) or demand for a reduction in price because of imperfections.
The previous section talked about the results that accrue from spending in the way of Allah, and how the seed of goodness planted through this spending can be protected and kept safe from calamities. This section delves into what kind of assets should be donated, and how they should be donated, whether openly or confidentially, and how the donated items should be used. Thus, all the requisite details of spending are fully explained in these two sections.
What kind of assets should be donated in the way of Allah: The first condition is that the assets should be طَيِّب, that is, earned in a legal manner and should be in good condition. Secondly, the goods should not be worthless, having no value even for the donor. Quality results cannot be obtained by donating worthless things. To appease their conscience, the great act of Islamic charity that some folks perform is to utter a few words of sympathy for Islam after they have done their day’s work. This is akin to worthless good mentioned in this verse. When it comes to donating money for religious causes, Muslims have forgotten what that means. Spending for religious causes is so beloved by Allah that He dislikes the donation of imperfect goods for this purpose. The donated goods should be of the best quality befitting the Glory and Majesty of Allah. Regardless of who the thing is given to when the name of Allah is invoked it must be of the best quality. Accordingly, the verse is ended with the two attributes of Allah – Self-sufficient and Praised.
2-268 The devil threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance. And Allah is Ample-giving, Knowing:
ٱلشَّيۡطَـٰنُ يَعِدُكُمُ ٱلۡفَقۡرَ وَيَأۡمُرُڪُم بِٱلۡفَحۡشَآءِۖ وَٱللَّهُ يَعِدُكُم مَّغۡفِرَةً۬ مِّنۡهُ وَفَضۡلاً۬ۗ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ۬ (٢٦٨)
2-268a: يَعِدُ – The word وعۡد is used both for good and bad, that is for the promise of a good thing and also for warning of something dire. وعید however is specific to a warning about something bad.
ٱلۡفَحۡشَآءِ – It includes every vile act or speech. But the Arabs considered بخیل (niggardly) also to be فاحش (LA). The translation done here is according to the context.
This verse narrates that some of the thoughts that often become a barrier in the way of spending for religious causes are insinuations of the devil who inspires the idea that by giving in the way of Allah one becomes impoverished. According to one hadith, the Holy Prophet swore about three things. One of these things is that wealth is not reduced by giving in the way of Allah. This is seen as practically true because no one has ever been reduced to a state of impoverishment by spending for religious causes, even if giving away all their wealth in the way of Allah. However, many people are reduced to poverty by spending on customs and traditions. In his commentary on this verse, Ibn Masud writes that there is for a person an angelic moment and a satanic moment. Satan insinuates sinful acts and falsification of the Truth. The angelic inspiration is for goodness and for the verification of the Truth. In addition, from the perspective of the nation as a whole, the sacrifice of an individual’s wealth for national or religious progress, results in God’s blessings descending on it, and it is lifted out of poverty.
2-269 He grants wisdom to whom He pleases. And whoever is granted wisdom, he indeed is given a great good. And none mind but men of understanding.a
يُؤۡتِى ٱلۡحِڪۡمَةَ مَن يَشَآءُۚ وَمَن يُؤۡتَ ٱلۡحِڪۡمَةَ فَقَدۡ أُوتِىَ خَيۡرً۬ا ڪَثِيرً۬اۗ وَمَا يَذَّڪَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٢٦٩)
2-269a: ٱلۡبـٰبِ – is the plural of لُبّۡ , and لُبّۡ means the summary or the essence of a thing. In humans, لُبّۡ is used for an intellect that is free of all kinds of suspicion, that is, an intellect that is pure. Thus, every لُبّۡ is intellect but every intellect is not لُبّۡ (R).
Following the explanation that that fear of poverty from spending in the way of Allah is a Satanic insinuation is that it is not wealth that is a blessing, but the great blessing is wisdom that enables a person to recognize the Truth. This understanding of the Truth, or the fundamental of religion, is a God given gift and He gives it to whom He pleases. Thus, an understanding of this basic principle of religion, namely that one does not get impoverished by spending in the way of Allah, is a great blessing that leads to abundant and everlasting good. This principle was well understood by the Companions of the Holy Prophet, and although they were of modest means, they spent willingly from what they had in the way of Allah. Resultingly, they became owners of a great good in this world in that they became a living nation. Muslims today are far wealthier and numerous compared to the time of the Holy Prophet, but because they have failed to understand this wise principle, their wealth is slipping from their hands into the possession of others. Even so, they fail to comprehend this great wisdom given in Quran.
2-270 And whatever alms you give or (whatever) vow you vow, Allah surely knows it. And the wrongdoers shall have no helpers.a
وَمَآ أَنفَقۡتُم مِّن نَّفَقَةٍ أَوۡ نَذَرۡتُم مِّن نَّذۡرٍ۬ فَإِنَّ ٱللَّهَ يَعۡلَمُهُ ۥۗ وَمَا لِلظَّـٰلِمِينَ مِنۡ أَنصَارٍ (٢٧٠)
2-270a: نَذَرۡ – Imam Raghib describes نَذَرۡ as follows: A person desirous of facilitating a particular outcome in an affair, takes a vow to make something mandatory on himself which is not mandatory. However, wherever in the Quran the word نَذَرۡ is used, there is no condition attached with it. Examples from the Quran are: إِنِّى نَذَرۡتُ لِلرَّحۡمَـٰنِ صَوۡمً۬ا (I have vowed a fast to the Beneficent) (19:26), إِنِّى نَذَرۡتُ لَكَ مَا فِى بَطۡنِى مُحَرَّرً۬ا (I vow to Thee what is in my womb) (3:35). Ibn al-Athir writes in Al-Nihan that the meaning of نَذَرۡ is only that you make some act of worship or charity incumbent upon yourself which is discretionary. He further added that hadith repeatedly discourage this practice because this is an act that neither prevents any loss nor brings any benefit, and it cannot ward off what is decreed. However, if someone makes a vow with any of the aforesaid reasons, it becomes incumbent upon to fulfil that vow under the provision of یوفون بلنذر . Although commentators write that نَذَرۡ can be with a condition or without condition, Quran and Hadith have no mention of a condition associated with نَذَرۡ .
The people referred to as ظالم or wrongdoers are those who do not spend their money in the way of Allah or those who spend their money on evil pursuits or on extravagant customs and traditions.
2-271 If you manifest charity, how excellent it is! And if you hide it and give it to the poor, it is good for you. And it will do away with some of your evil deeds; and Allah is Aware of what you do.a
إِن تُبۡدُواْ ٱلصَّدَقَـٰتِ فَنِعِمَّا هِىَۖ وَإِن تُخۡفُوهَا وَتُؤۡتُوهَا ٱلۡفُقَرَآءَ فَهُوَ خَيۡرٌ۬ لَّڪُمۡۚ وَيُكَفِّرُ عَنڪُم مِّن سَيِّـَٔاتِڪُمۡۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٌ۬ a(٢٧١)
2-271a: نِعِمَّا – is a compound word consisting of نِعۡمَ and ما and نِعۡمَ is a verb of praise. So, the meaning of نِعِمَّا is what a good thing.
يُكَفِّرُ – The literal meaning of کفر is to cover, and Ibn al-Athir further amplified it, and said it is a covering that destroys what it covers, because it stops its development and further progress. And the meaning of تکفیر is to cover a thing and to suppress it until it becomes of the status of a thing that was not done. A derivative from this is the word کفارہ which means a thing which covers and protects from sin (R).
مِن سَيِّـَٔاتِڪُمۡ – مِن puts a limit to what is forgiven. Charity does not result in the forgiveness of all bad deeds. Some types of misdeeds are forgiven. The expiation that Islam prescribes is that some good deeds do away with some bad deeds by suppressing them, that is, the bad deeds do not become manifest.
The imperfect teachings of the Bible about open acts of charity: This verse lays down the method for giving charity. Quranic prescriptions consider all aspects of human requirements. The famous sermon on the mount refers only briefly to charitable spending and just directs that spending should not be for show and should be done in a way that the left hand does not know what the right hand gives. It is, however, a mistake to consider all public acts of charity as merely for show. Further, it is not practicable, given human needs, that charity can be disbursed in such a way that the left hand has no knowledge of the right. Donations for big projects that are needed for nation building cannot be collected in secrecy. A Book that limits its teachings to this extent is imperfect. The Quranic teachings are perfect on this score and state that public acts of charity are virtuous, and this is stated even before mentioning private acts of charity. Another benefit of giving openly is that it motivates others to do likewise, and the fact is that large projects of national welfare can only be accomplished with public donations. Christian nations today solicit donations through public announcements and Christians respond vigorously in donating. Thus, their actions show the impracticability of Biblical teachings while validating the Quranic teachings. Because of the necessity, grandness and prestige of such large projects, this type of charity is mentioned first but private charity is not ignored. Financial assistance of indigent folks must be done privately and in secrecy. This too is a national necessity. There are many indigent people that need help, but giving openly to them is neither appropriate nor would they like receiving help openly. Specifically, who these needy people are is mentioned in the verse after the next.
Private acts of charity: The Quran uses one-word تُخۡفُو for private charities, but the hadith have numerous references to such acts of charity. The two most reliable Books of Hadith, Bukhari and Muslim, have a hadith that states that on the Day of Requital, there are seven people who God would protect; a just leader; one who worships in his youth and early adulthood, two people who love for the sake of Allah, one who when he leaves the mosque leaves his heart behind, one who resists the amorous advance of the wealth for fear of Allah, one who when he gives in charity does so in such secrecy that his left hand does not know what his right hand gives. Another hadith states that private charity mitigates Divine rage. However, public charity is sometimes preferable. Zakat, which is public charity, takes precedence over private charity because it is mandatory.
2-272 Their guidance is not thy duty, but Allah guides whom He pleases. And whatever good thing you spend, it is to your good. And you spend not but to seek Allah’s pleasure. And whatever good thing you spend, it will be paid back to you in full, and you will not be wronged.a
لَّيۡسَ عَلَيۡكَ هُدَٮٰهُمۡ وَلَـٰڪِنَّ ٱللَّهَ يَهۡدِى مَن يَشَآءُۗ وَمَا تُنفِقُواْ مِنۡ خَيۡرٍ۬ فَلِأَنفُسِڪُمۡۚ وَمَا تُنفِقُونَ إِلَّا ٱبۡتِغَآءَ وَجۡهِ ٱللَّهِۚ وَمَا تُنفِقُواْ مِنۡ خَيۡرٍ۬ يُوَفَّ إِلَيۡڪُمۡ وَأَنتُمۡ لَا تُظۡلَمُونَ (٢٧٢)
2-272a: لَّيۡسَ عَلَيۡكَ هُدَٮٰهُمۡ – According to Ibn Abbas, in the early days of Islam in Makkah, Muslims were not averse to receiving help from their idol worshipping relatives because of the severe persecution they faced at the hands of the unbelievers. It was in this context that this verse was revealed. The Quran sanctions receiving help from non-Muslims in times of indigence and difficulty, and does not constrain the circle of human sympathy. It thus considers being sympathetic as a different affair from giving guidance and makes it mandatory to help others in a time of need. This lesson is imparted in proximity with giving to the needy so that the discussion on the subject is complete.
Charity benefits both the giver and the nation: The word انفُسِڪُمۡ includes both the giver and the recipient of charity, and so the use of the term فَلِأَنفُسِڪُمۡ purports that charity is really for the benefit of both the giver and the people in their community. The benefit to the giver is that charity fortifies faith, strengthens the power of doing good and develops sympathy for humanity which is the biggest jewel in a person’s character. The benefit to others is that works of national welfare benefit the entire nation.
وَمَا تُنفِقُونَ إِلَّا ٱبۡتِغَآءَ وَجۡهِ ٱللَّهِ : The purpose of this is either to state that what the Muslims spend will be for the pleasure of Allah or to reassure the Muslims that they should not worry about who is the beneficiary of charity because they Allah will be pleased regardless. One should not fret too much about what kind of person is the recipient of their largesse. Bukhari and Muslim report a hadith in which a person makes an intention to give charity that night. The charity is given to a woman who turned out to be a prostitute; the next night, he gave charity to a man who turned out to be rich; the third night, he gave charity to a person who happened to be a thief. He was told that in each case his charity was accepted. As for the persons who received the charity, it was possible that the charity may enable the woman to survive without having to prostitute herself, the rich man to be motivated to become charitable, and it may enable the thief to give up on thievery. The moral here is that one should not hold back charitable deeds because of lame excuses. What is required is to cursorily examine the person or institution that is the recipient of the charity, and if a person prima facie appears deserving, or an institution is running a useful project, then the giver should help them. It is to this that the ending part of the passage refers, namely that spending will not be in vain, and you will be fully rewarded and not harmed.
2-273 (Charity) is for the poor who are confined in the way of Allah, they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging). Thou canst recognize them by their mark — they beg not of men importunately. And whatever good thing you spend, surely Allah is Knower of it.a
لِلۡفُقَرَآءِ ٱلَّذِينَ أُحۡصِرُواْ فِى سَبِيلِ ٱللَّهِ لَا يَسۡتَطِيعُونَ ضَرۡبً۬ا فِى ٱلۡأَرۡضِ يَحۡسَبُهُمُ ٱلۡجَاهِلُ أَغۡنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعۡرِفُهُم بِسِيمَـٰهُمۡ لَا يَسۡـَٔلُونَ ٱلنَّاسَ إِلۡحَافً۬اۗ وَمَا تُنفِقُواْ مِنۡ خَيۡرٍ۬ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ (٢٧٣)
2-273a: ٱلتَّعَفُّفِ – is derived from عَف and the literal meaning of عِفّة is to be satisfied even after achieving a minor thing (R). The meaning then evolved into abstaining from a thing that is not halal (permissible) or not good (LA). اِستِعفاف and تَعَفُّفِ have the same meaning, that is, to abstain from what is not permissible, and from questioning people (LA).
سِيمَـٰهُمۡ : The literal meaning of سَوۡم is to go in search of something (R). سِیۡما is derived from it and the meaning of سِیۡمیَاء has become a symbol, sign or mark.
إِلۡحَافً۬اۗ : means asking a question in a very beseeching manner(LA) and it is derived from إِلۡحَافً because a person completely covers himself with it.
In the verse before the last, it was stated that while giving charity to deserving persons, no distinction should be made whether the recipient is a Muslim or not. In this verse some more details are furnished as to who are more deserving of charity. These are those who are unable to carry on their business and three types of people fall into this category: First, those who have no time to earn their livelihood because they are striving full time in the way of Allah and using all their strength for this purpose. During the time of the Holy Prophet, the group known as the اصحاب الصفه, comprised of people with no means who lived in the mosque to learn and propagate Islam, fulfilled this condition. Even today, those who have devoted their life to propagate Islam or students who are engaged full time in learning Islam qualify in this category. Second, those who cannot conduct business because of the tyranny of the infidels or because of lack of peace. Third, those who cannot earn because of wounds suffered during religious wars or those who become disabled while serving the purpose of religion. The phrase يَسۡتَطِيعُونَ ضَرۡبً۬ا فِى ٱلۡأَرۡضِ means that these are people so stopped in the way of Allah that they cannot move around to earn their livelihood, and their hallmark is that they do not ask for alms. Thus, what a noble lesson is imparted in this verse to those who work in these areas. There is a lesson in this for those who give sermons, and after the sermon pass around the donation bowl like a street juggler. There is also advice for those who donate in the way of Allah about specially focusing their charity on these groups.
Panhandling discouraged: The Quran states that people really deserving of charity are those who abstain (تَعَفُّفِ) from asking for alms, and this implies that Allah dislikes begging. Unfortunately, these days Muslim panhandlers are found everywhere. A hadith found in the commentary of Bukhari about these words states an indigent person is not one who is given one or two dates, or one or two mouthfuls but: اِنما المسکین الذی یتعفف , that is, a necessitous person, that is one deserving of charity is only one who abstains from asking. In another hadith, it is stated that a necessitous person is not one who goes from door to door and is given a mouthful here and a mouthful there. In yet another hadith, it is reported that the Holy Prophet said in a sermon that a person who does not take their needs to others, is made free from want by Allah, and the one who abstains from asking, Allah saves him (by providing for their need), and one who restrains, Allah is sufficient for them. The hadith in Arabic is: من استغنی غناہ اللّٰه و من استعف اعفه اللّٰه و من استکف کفاہ اللّٰه. Another hadith states that a person who asks and has even the value of an ounce of something, is being importunate. In the light of these hadith, those panhandlers who roam from door to door for mouthfuls of food are not deserving of charity, and Islam considers it contemptible to go about asking for charity. Policies to stop panhandling are entirely compatible with the teachings of Islam.
The Quran perfected the teaching of charitable giving: The claim of Quran that its teachings are perfect can be seen in every sphere. In this and the last section, there is a comprehensive discussion of all debatable aspects of charitable giving. The necessity of charitable giving is stated; the beneficial impact of charitable giving is detailed; ways to prevent the erosion of the benefits of charitable giving are identified; spending for show is prohibited; the kind of assets to be given is specified. Further the principle is disclosed that a nation does not get impoverished by spending in the way of Allah, but instead becomes more deserving of the blessings of Allah; the way in which charity should be disbursed is indicated; openly for national projects, and surreptitiously for deserving individuals; charity can be given both to Muslims and non-Muslims, there should be no undue concern about who is the beneficiary of charity; begging for charity is a contemptible act; and those who do not beg are the ones who are deserving of charity, these are those who are unable to earn their livelihood because they are busy with the affairs of religion. The Biblical teaching on charity just cannot compare with this comprehensive treatment of the subject in the Quran. The Biblical teaching is confined to just one sentence of do not give for pretense. The Quran, on the other hand, discusses all aspects of charitable giving keeping in view the needs of society.
Bayan-ul-Quran 