النص المفهرس

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Surah Al-Baqarah 2 : 260
running, which tells us that they will not come flying because if they
came flying across the sky, the doubt -- that they went out of sight and
were replaced in the process -- would remain. Now if they came
running on the ground, they will be fully in sight. Through this
happening, Allah Almighty made Sayyidna Ibrahim WILL see a
sample indicator of life after death, following resurrection, which
helped resolve, through visual experience, all doubts expressed by
polytheists and disbelievers.
That there is rising after death and that there is life in the
Hereafter give disbelievers their greatest difficulty in comprehension.
They think man becomes dust after death, then somewhere this dust
scatters away with the wind, somewhere it flows away with water,
somewhere it reappears in the form of trees and planted fields, so
much so that its particles spread out to the far sides of the world. Now
to gather these scattered parcels and human parts and to infuse life
into them are things short-sighted man finds difficult to understand
because he measures everybody on the scale of his own power and
status, and does not deliberate in the non-analogous Power above him!
Although, should he peep a little into his own being, he would start
seeing that, even today, his existence is a collection of parts and
particles spread all over the world. The mother and father through
whom man comes into being and the food that goes to make their blood
and body are themselves nothing else but particles brought together
from different corners of the world. Then comes the post-birth period,
deliberation in which will show that the food causing growth, causing
formation of blood and flesh is totally composed of different particles
coming from all over the world. The milk that man drinks is part of
some cow or water buffalo or goat and these composed parts came into
those animals through the fodder that they have eaten. Who knows
the chaff and grain in their fodder came from which country and who
can tell how the winds roaming round the world have introduced
particles from many an unnamed land into their nurture. So, one can
only marvel in how many ways and from how many corners of the
world the perfect power and the precise plan of Allah Almighty has
accumulated in the body of one man the whole wide world's produce,
its grains and fruits and everything else man eats and uses as
medicine, and which become part of his body.

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Surah Al-Baqarah 2: 260
If man, negligent and short-sighted, would for a moment leave the
world aside and get on with doing a little research on his own body, he
would discover that his being itself is composed of so many parts some
of which belong to the East, some to the West, some to the South and
still some to the North. Right this day, the precise plan of Divine
power has accumulated in his body all those particles scattered around
the world, and after death, these particles will disperse again in the
same manner. Now, why should it be at all difficult for His perfect
power to assemble them a second time? Specially so, when He was the
One who had assembled these scattered particles in his being.
Some related questions and their answers
The incident mentioned in the above verse raises certain
questions:
1. To begin with, why did Ibrahim >Jude raise this question at all
while he was, in accepting faith in the perfect power of Allah
Almighty, the foremost believer out of the whole world of his time?
This has already been answered earlier when it was said that the
question raised by Sayyidna Ibrahim JI de was not, in reality, based
on any doubt. The purpose of the question was to reaffirm that Allah
Almighty will raise the dead on the Day of Resurrection. Given His
perfect power, this was not distant or surprising in any manner at all;
it was rather absolutely certain. But raising the dead to life is beyond
man's power. He never saw a dead person rising to life. Then, the act
of raising the dead to life could take different modes and forms. Now it
is man's nature that he keeps inquiring into modes and forms of that
which he does not know by visual experience. In doing so, his thoughts
wander in different directions as a result of which he bears by the pain
of mental distraction. The state that helps remove this mental
distraction and is replaced by a heart at rest is called sukun or peace.
This is what Sayyidna Ibrahim Jule sought through his request.
Incidentally, the difference between 'Iman (faith) and Itmi'nan
(peace) also comes out from this discussion. 'Iman is the name of that
voluntary belief or certainty, which man receives about something not
seen or known, by trusting the Rasul (messenger of Allah) while
Itmi'nan refers to peace of the heart. There are times when one does
perfectly believe in something not seen, but there is no peace of heart

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Surah Al-Baqarah 2 : 260
because its modes and forms are not known. This peace can come only
by visual experience. Sayyidna Ibrahim Khalilullah WJI ude was also a
perfect believer in life after death -- his question was simply concerned
with the modality of man's being raised to life.
2. When Sayyidna Ibrahim Khalilullah >JI de , had simply asked
as to how the dead will be raised and had no doubt in the actual
raising of the dead, the question is: How can the Divine interrogation:
3 pijl:'Is it that you do not believe?' be explained? It would seem that
there was no occasion for it.
The answer is that Sayyidna Ibrahim JI had meant to say
that there is no doubt in the actual happening, but the question can be
taken in two senses, the obvious one relates to this very position, that
is, he wished to inquire how the dead will be raised. But the words of
the question may also point out to a second sense which is prompted
by doubt in or denial of the real power. For instance, you see a heavy
package and you are sure that such and such a person cannot lift it
and then, to test his capacity, you challengingly tell him -- let's see
how you lift it. Since anybody could have taken Sayyidna Ibrahim's de
> JI question in this wrong sense, therefore, Allah Almighty, in order
to free Sayyidna Ibrahim WJI ale from this possibility, addressed him
with 333 ogi so that he could say !! ' (bala: yes, why not) in reply, and
thus get past the ambush laid out by liars and accusers.
3. At least, Sayyidna Ibrahim's question settles this much that he
was not at peace concerning the problem of life after death, although it
has been reported from Sayyidna 'Ali e Algo, that he said: 'If curtain
is raised from that which is unseen, it will add nothing to my certainty
and peace since I enjoy perfect peace through my very faith in the
unseen'. Now, when some of his followers enjoy such an elevated state
of peace how can it be that the very 'friend of Allah' will remain
without it?
In this connection, let us be clear that Itmi'nan or peace of heart
has its own gradations. There is an Itmi'nan that the men of Allah
(awlia' Allah) and the True (siddiqin) have. Then there is an exalted
grade of Itmi'nan which is given to the general line of prophets +
>JI . And there is a grade even above it which is bestowed upon the
special ones in the form of visual experience.

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Surah Al-Baqarah 2 : 261 - 266
Surely, Sayyidna Ibrahim Khalilullah عليه السلام had the degree of
peace which Sayyidna 'Ali رضى الله عنه had, even a higher degree of
Itmi'nan which is special to the station of prophethood. In this degree
of Itmi'nan, Sayyidna Ibrahim >JI de was superior to all his followers.
Now what he is respectfully asking for is that highest degree of
Itmi'nan which is bestowed upon the very special prophets -- as it was
with our Holy Prophet صلى الله عليه وسلم who was granted special Itmi'nan
by means of a visual experience of Paradise and Hell.
In short, using this question as an excuse to say that Sayyidna
Ibrahim عليه السلام did not have peace of heart is not correct. Avoiding
that, we can simply say that the absolutely perfect peace of heart
which comes in the wake of visual experience was not there and that
was why he had made this request.
Towards the end of the verse it was said:ُإنَّ اللهَ عَزِيزٌ حَكِيم ,that is, Allah
Almighty is All-Powerful and All-Wise. Through 'Aziz, the perfect
power of Allah was pointed to, and through 'Hakim' (the All-Wise), it
was indicated that it is in Allah's wisdom that visual experience of life
after death is not granted to everyone, otherwise it is not at all
difficult for Allah to make every man see it for himself. But, in that
: الايمان بالغيب ) case, the superior quality of having faith without seeing
al-'iman bi l'ghayb) will not be there.
Verses 261 - 266
مَثَلُ الَّذِيْنَ يْنْفِقُوُنَ آَهُوَالَهُمُ فِىْ سَبِيْلِ اللهِ كَمَثَلِ حَّةٍ اُنْبُتَتُ
سَبْعَ سَنَابِلَ فِى كُلِّ سُنُبُلَةٍ مِائَةُ حَبَّةٍ وَاللّهُ يُضْعِفُ لِمَنْ
◌َّشَآءْ وَاللهُ وَاسِعٌ عَلِيمٌ ) الَّذِيْنَ يُنُفِقُوْنَ أَمَوَالَهُمُ فِىْ سَبِيْلٍ
اللَّهِ ثُمَّ لَا يُتُبِعُوْنَ مَا أَنْفَقُوا مَنَّ ◌َلَا أَذَّىْ لَّهُمْ أَجْرُهُمْ عِنْدَ
رَبِّهِمْ وَلَا خَُوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحُزَنُوْنَ ا قَوْلُ مَّعْرُوفُ
وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذَىءٍ وَاللّهُ غَنِىٌّ حَلِيُمْ )
يَأَيُّهَا الَّذِيْنَ أَمَنُوْا لَا تُبْطِلُوا صَدَقْتِكُمْ بِالْمُنِّ وَالْأَذِىِّ كَأَذِىُ
يُنْفِقُ مَالَهَ رِئَّاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوِّمِ الْآخِرِ فَمَثَلُهُ
كَمَثَلِ صَفْوَانِ عَلَيْهِ تُّرَابٌ فَأَصَابَهْ وَابِلٌ فَتَرَكَهْ صَلُدَّاء

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Surah Al-Baqarah 2 : 261 - 266
لَا يَقُدِرُونَ عَلَى شَىْءٍ مِمَّا كَسَبُوا،وَ اللهُ لَا يَهُدِى الْقَوُمَ
الْكِفِرِيْنَ ا وَمَثَلُ الَّذِيْنَ مُنْفِقُوْنَ آَمْوَالَهُمُ ابْتِغَاءَ مَرْضَاتِ
اللّهِ وَتَثْبِيْتًا مِنْ أَنْفُسِهِمْ كَمَثَلِ جَّةٍ بِرَبُوَةٍ أَصَابَهَا وَابِلٌ
فَأَتَتُ أكْلَهَا ضِعُفَيْنَّ فَإِنَّ لَّمُ يُصِبُهَا وَابِلٌ فَطَلٌ وَاللهُ بِمَّا
تَعْمَلُونَ بَصِدْكٍ 0 آيَوَدُّاَ حَدُكُمْ أَنْ تَكُوْنَ لَهْ جَنَّةٌ مِّنْ تَّخِيِلٍ
وَأَعْنَابٍ تَجُرِئٌ مِنْ تَحْتِهَا الْأَنَّهِْلَةِفِيْهَا مِنْ كُلِّ الثَّمَرَتِ*
وَأَصَابَهُ الْكِبَرْ وَلَهَ ذُرِيَّةٍ ضُعَفَاً: (َفَاصَابَهَا اِعْصَارٌ فِيْهِ نَار،
فَاحْتَرَّقَتُ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ الْأَيْتِ لَعَلَّكُمْ تَتَفَّكَّرُوُنَّ 0
The example of those who spend in the way of Allah is
just like a grain that produced seven ears, in each ear a
hundred grains. And Allah multiplies for whom He
wills. And Allah is All-Embracing, All-Knowing.
Those who spend their wealth in the way of Allah, then
do not supplement their spending with boasting about
favour nor with teasing, they have their reward with
their Lord and there is no fear for them nor shall they
grieve.
Saying something proper and forgiving is better than a
charity followed by teasing. And Allah is All-
Independent, Forbearing.
O those who believe, do not nullify your charities by
boasting about favour, and teasing, like the one who
spends his wealth to show off before people and does
not believe in Allah and in the Last Day. So, his
example is like a rock on which there is dust, then
came over it a heavy rain and left it barren. They have
no ability to gain anything out of what they have done.
And Allah does not give guidance to the people who
disbelieve.
And the example of those who spend their wealth to
seek the pleasure of Allah and to make firm their souls
is like a garden on a hill on which there came a heavy
rain and it yielded its produce twofold. Even if there
comes no heavy rain, drizzle does. And Allah is
watchful of what you do.

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Surah Al-Baqarah 2 : 261 - 266
Would any of you wish to have a garden of dates and
grapes with rivers flowing beneath it, and for him
there are all kinds of fruit, and old age befalls him and
he has children who are weak, then comes upon it a
whirlwind with fire therein, and it is all burnt? This is
how Allah makes the signs clear to you so that you may
ponder. (Verses 261 - 266)
Commentary
This is the thirty-sixth section of Surah Al-Baqarah which begins
from verse 262. Left now are five sections of Surah Al-Baqarah out of
which the last section carries some basic principles. The earlier four
sections, from 262 to 283, have a total of 21 verses which present spe-
cial instructions and points of guidance concerning financial transac-
tions. If these were to be followed in toto, the problem of an ideal eco-
nomic order which the whole world is worrying about will be
automatically solved. Right now we see capitalism, socialism and com-
munism (despite its fall in U.S.S.R) polarizing or readjusting against
each other. The confrontation between these systems has reduced the
world to a hotbed of internecine aggression. Stated in these verses is
an important aspect of the economic order of Islam. It has two parts:
1. It teaches how to spend that which is extra to your needs to help
the poor and the needy. This is known as Sadaqah and Khayrat
(roughly translated as charity and alms).
2. It declares that taking and giving of riba (interest, usury) is
haram (unlawful) and gives directions on how to stay on guard against
it.
Out of these sections, the first two consist of the merits of sadaqah
and khayrat, inducement towards these, and related injunctions and
points of guidance. The last two sections deal with the unlawfulness
and forbiddance of riba-based dealings, and with permissible ways of
giving and taking loans.
The verses given above make a three-unit statement as follows:
1. The merit of spending in the way of Allah.
2. Conditions which make sadaqah and khayrat acceptable and
merit-worthy with Allah.

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3. Attitudes that destroy sadaqah and khayrat when good goes and
sin stays.
After that there are two similitudes:
1. The first relates to the charities (nafaqat and sadaqat) which are
acceptable with Allah.
2. The second relates to the charities (nafaqat and sadaqat) which
are unacceptable and invalid.
Thus, these are five subjects that appear in this section. Before we
discuss these subjects, it is necessary to know that the Holy Qur'an
has pointed out to spending in the way of Allah at several places with
the word, sul (infaq: spending) and at several others, with the words,
:ita' al-zakat) إِيتَاءِ الزَّكُرة sadaqah: charity) or) صُدَقَةٌ it'am: feeding) or) إِطْعَامُ،
paying the obligatory zakah properly). A careful look at these Qur'anic
words and the way they have been used shows that the words -- infaq,
it'am and sadaqah -- are general and as such incorporate all sorts of
charitable spendings that aim to seek the good pleasure of Allah.
These spendings may be fard and wajib (obligatory) or nafl and
mustahabb (commendable, or desirable, or preferred). It may be noted
that the Qur'an has used a distinct word aksi. (2) for the obligatory
zakah which indicates that there are special requirements in receiving
and giving of this particular sadaqah.
In this section, the word used more often is infaq while the word,
sadaqah has been used less often, which indicates that the statement
here covers general charities and deeds of generosity, and the
injunctions given here include and incorporate all sorts of charities
and spendings in the way of Allah.
A similitude of spending in the way of Allah
In the first verse it is said that people who spend in the way of
Allah, that is, in Hajj or in Jihad, or on the poor, on widows and
orphans, or on relatives and friends to help them out, can be likened to
one who sows a good grain of wheat in the field from which grows a
plant on which sprout seven ears and each ear yields hundred grains.
As a result, one grain was worth a total yield of seven hundred grains.
The outcome is that one who spends in the way of Allah receives in
return (reward in the Hereafter) on the scale of one to seven hundred,

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that is, spending one cent could bring the merit of seven hundred
cents.
It appears in authentic and reliable ahadith that the thawab or
merit or reward for one good deed is returned ten-fold, and could reach
seven hundred-fold. Sayyidna 'Abdullah ibn 'Abbas as Ul », has said:
The reward of spending one dirham in Jihad and Hajj is equal to
seven hundred dirhams. Ibn Kathir has reported this with reference to
the Musnad of Ahmad.
To sum up, this verse tells us that spending one unit of money
brings forth the reward of seven hundred units.
Conditions that make charity a worship
But, the Qur'an has not, in its wisdom, put this subject in a few
clear words. It has rather used the form of a similitude featuring a
grain of wheat which has a subtle hint towards the labour of a farmer
who can hope to get an yield of seven hundred grains out of one grain
sown only when the grain is good, and the farmer sowing it should be
fully conversant with the art of farming, and the soil where the grain
goes should be good too, because, should even one of these factors
remain missing, either this grain will be wasted leaving no grain to
come out, or it would just not yield enough to reach the production
ratio of one grain to seven hundred grains.
Similar to this, there are the same three conditions for the
acceptance and increased return of good deeds generally, and of
spending in the way of Allah particularly. These conditions are:
1. That which is spent in the way of Allah should be clean, pure
and halal (lawful) for it appears in Hadith that Allah Almighty accepts
nothing except what is clean, pure and halal.
2. One who spends should be good in intentions and righteous in
deeds. An ill-intentioned and showy spender is like that ignorant
farmer who throws away the grain on a spot where it is wasted.
3. The one to whom sadaqah (charity) is given should also be
deserving of it. It should not be wasted by spending on the
non-deserving.
Thus, the similitude unfolds for us the great merit spending in the

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Surah Al-Baqarah 2 : 261 - 266
way of Allah has, along with the three conditions as well, which
stipulate that one should spend from halal earnings, and the method
of spending should also conform to Sunnah, and that one should
literally search for the deserving in order to spend on them. Just
getting rid of what your coffers hold does not entitle you to receive this
merit.
The correct and masnun (according to Sunnah) method of giving
sadaqah has been pointed out in the second verse. It is said that
people who spend in the way of Allah and do neither publicise their
favour after having spent, nor cause any pain to those on whom they
have spent, their reward is secure with their Lord. For them there is
no danger in the future, and no sorrow of the past.
Conditions that make charity go in vain
Two negative conditions governing the acceptance of sadaqah have
been stated in this verse:
1. Do not publicise your favour after spending.
2. Do not consider the receiver practically disgraced, and do
nothing to cause him insult or pain.
In the third verse: 3;'2 3,5 (saying something proper), these two
conditions for acceptance of charitable gifts in the sight of Allah have
been further explained. Incidentally, these were introduced in the
earlier verse. To repeat, when you spend in the way of Allah, do not
show off the favour, and when you give something to somebody do
nothing to make him feel insulted, or to cause him pain.
This was explained by saying that it is a thousand times better to
offer some reasonable and appropriate excuse before the person who
asks, if the giver feels he is unable to give under conditions of duress;
and should the person asking anger the giver by impolite behaviour, it
is also a thousand times better to forgive than to give him a charity
which is followed by giving him pain. Allah Almighty is Himself Ghani
and Halim, need-free and forbearing. He needs nothing from anyone.
One who spends does so for his own good. That being so, an intelligent
human being should keep this in mind while spending in the way of
Allah, that he is not favouring anybody, and that he is spending for his
own good. And should one sense ingratitude on the part of people

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treated well, he should subject himself to the divine attribute of
'forbearing', show obedience and forgive and forget.
In the fourth verse, the same subject has been taken up differently
with a little more emphasis. It was said: Do not waste your charities:
verbally -- by causing your favour to be known; or practically -- by
causing pain.
This makes it clear that any form of favour-flashing or
needy-bashing, after an act of charity renders such charity null and
void. There is no reward for it.
In this verse, one more condition governing the acceptance of
sadaqah has been added by saying that one who spends for public
exposure, for name and fame, and does not believe in Allah Almighty
and the Day of Resurrection, can be likened to be acting in a situation
where he sows a grain on a clean rock which has collected a layer of
soil, then comes the rain and washes the whole thing clean. Such
people will never reap what they have sown and Allah Almighty will
not let the disbelievers see the way. From this we know the condition
that governs the acceptance of sadaqah and khayrat -- spend only to
seek the good pleasure of Allah Almighty and with the intention of
getting thawab (reward) in the akhirah (Hereafter). Never do it with
the intention of having public exposure, name and fame. Spending
with the intention of earning name and fame is wasting what you
spend. And should a true Muslim, who does believe in the Hereafter,
expend something simply for name, fame, and under hypocritical
motivation, he too, would not get any thawab (reward) for it. Moreover,
there is a hint here in the use of the additional sentence Just y, (And
does not believe in Allah); perhaps, it aims to suggest that hypocrisy
and name-seeking is not just the sort of thing a person who believes in
Allah Almighty and the Day of Resurrection would ever do since
hypocrisy is a sign of something being wrong with his faith.
The meaning of ◌َوَاللهُ لَا يَهْدِى الْقَوْمَ الْكُفِرِين :'Allah Almighty will not show
disbelievers the way' towards the end of verse 264 is that the Qur'anic
guidance is universal. It is common to all human beings. But,
disbelievers do not take notice of this guidance, rather go a step
farther and make fun of it. As a result, Allah Almighty lets them be
deprived of the very taufiq, the ability to accept guidance. The effect is
that they do not accept any guidance.
In verse 265, the fifth under discussion, the acts of charity which

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are acceptable in the sight of Allah Almighty as valid spendings, have
been illustrated with an example. It is said that those who spend in
the way of Allah, solely and sincerely, to seek nothing but His
pleasure, and thus fortify their selves with steadfastness, are in a
situation where there is a fruit farm located on some mound, then it is
hit by heavy rains, then it brings forth double of its usual yield. And
should it be that the rain is not that heavy, a light drizzle would
become sufficient for it and Allah Almighty sees and knows what you
do.
Here the merits of spending in the way of Allah, surely with
sincerity of intention, and obedience to conditions set, has been made
clear through this similitude. The message is: Spending with good
intention and sincerity, even if it be just a little, becomes enough and
helps one receive the gains of the Hereafter.
In verse 266, the sixth under discussion, the statement, that sada-
qah can be rendered void and rejected if one acts against conditions set
forth for the acceptance of charitable spendings, has been illustrated
with yet another example. It was asked: Does anyone among you like
that he owns a fruit farm, growing dates and grapes with streams
flowing underneath, and trees laden with all sorts of fruits -- then
comes old age for the owner and he has children and a family that can-
not stand on' their own. Under these conditions comes a whirlwind
through the farm with fire in it and which burns the farm out. This is
how Allah Almighty brings forth illustrative parallels so that you may
think.
It means that spending in charity against given conditions is like
hoping to be investing profusely in the Hereafter, but with Allah
Almighty this investment comes to naught.
It may be noted that there are a series of qualifications added to
this similitude-for instance, 'came his old age, he has children too and
the children are young and weak.' These have a purpose. Isn't it that a
person, if young, can look forward to having a new farm when his old
farm burns out? Then, a person who has no children, and no hope to
reactivate his burnt farm, he will not be so worried about his
livelihood since a single man can get by even in adversity, one way or
the other. Then there is the situation of one who has children, who are
good and young with the hope that they would help the father out. In
such a situation, a person is not that shocked even if his farm is burnt
or plundered since he is free of the needs of his adult children who can

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themselves carry him through. In short, these three riding restrictions
were introduced to describe the intensity of need when it was said that
a person who spent his capital and labour and set up a fruit farm; the
farm became ready and started yielding fruit as well. In this condition,
came his old age and the days of weakness. Now this person has
children and family. The children are very young and weak. Under
these circumstances, should the farm he groomed burn out, his shock
would be severe and the pain caused would be limitless.
Similarly one who has given his charity with hypocrisy is as if he
set up a farm. Then came death after which his condition became
equal to that of the old man who cannot earn his living and cannot set
up the farm all over again. This is because human deeds cease to be
after death. Similarly, an old man with children and family needs that
his previous earnings be safe so that they can be used during old age.
If, in this condition, his farm and his belongings burn out, there will be
no limit to his pain and distress. Very much like this, the sadaqah and
khayrat, the spendings in charity, which were made hypocritically or
for self-promotion, will not come to help him exactly when he would
need them most.
Summarising this whole verse, it could be said that ikhlas or
sincerity is one big condition governing the acceptance of sadaqah and
khayrat with Allah. This sincerity means that one should spend
exclusively for the good pleasure of Allah Almighty without any
admixture of self-promoting ends.
Now let us look at all the verses in this whole section once again.
We shall discover that there are six conditions governing the
acceptance, in the sight of Allah, of spendings in His way (sadaqah
and khayrat). These are:
1. Spend from halal belongings.
2. Spend according to the prescribed practice (Sunnah).
3. Spend in proper place.
4. Do not remind of favour after having done it.
5. Do nothing to insult the reciever.
6. Spend with sincerity of intention, exclusively for the good
pleasure of Allah Almighty, never doing it for the sake of name
and fame.
The second condition, that is, spending according to Sunnah,

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Surah Al-Baqarah 2 : 267 - 274
means that one should be careful while spending in the way of Allah
that rights due to someone may not be usurped. This is no act of
thawab (reward) that one indulges in sadaqah and khayrat (charity) by
stopping or limiting the necessary expenses on his family without
their assent. Depriving the needy inheritors and bequeathing the
whole inheritance or giving out everything in sadaqah and khayrat is
against the teachings of Sunnah.
Then there are a thousand forms of spending in the way of Allah.
The sunnah method requires that the place to spend must be selected
carefully giving thought to involved factors of importance, need,
urgency etc. Usually people who spend do not bring these into
consideration.
The essence of the third condition is that spending at a place or in
a cause with even good intention is not good enough. This will not
suffice to make it an act of thawab. It is also necessary that the place
or cause of spending should be permissible and commendable in the
sight of the Shari'ah. If a person was to bequeath his property for
impermissible games and amusements he would be deserving of
'adhab (punishment) rather than thawab (reward). This holds good for
all other possible avenues of investment which are not desirable in the
view of the Shari'ah.
Verses 267 - 274
فَأَيُّهَا أَّذِيْنَ امَنُوَّآ أَنْفِقُوْا مِنْ طَيِّبْتِ مَا كَسَبْتُمْ وَمِتَآَ أَخْرَجُنَا
لَكُمْ مِنَ الْأَرْضِّ وَلَا تَيَمَّمُوا الْخُّبِيْثَ مِنَّهُ تُنْفِقُوْنَ وَلَسُهُمُ
بِأَخِذِيْهِ إِلَّا أَنْ تُغْمِضُوْا فِيْهِ وَاعْلَمُوْا أَنَّ اللّهَ غَنٌِّ حَمِيْدٌّ 0
الشّيْطُنُ يَعِدُكُمُ الْفَقْرَ وَ يَأْمُؤْكُمْ بِالْفَحْشَاءِ وَاللّهُ يَعِدُكُمُ
مَّغُفِرَةً مِنْهُ وَفَضُلَاء وَاللّهُ وَاسِعٌ عَلِيْمْ أَ تُؤْتِى الْحِكْمَةَ مَنْ
◌َشَاءُ وَمَن ◌ُوْتَ الْحِكْمَةَ فَقَدْ أُوْتِى خَيْرًا كَثِيْرًا « وَمَا يَذْكَّرُ
إِلَّ أُولُوا الْالْبَابِ ) وَمَا أَنْفَقْتُمْ مِنْ تَّفَقَةٍ أَوْنَذَرْتُمْ ◌ِنُ نَّذُرِ
فَإِنَّ اللَّهَ يَعْلَمْهُ وَمَا لِلْظُّلِمِيْنَ مِنْ أَنْصَارِ ) إِنْ تُبْدُواْ
الصَّدَقْتِ فَنِعِمَّا هِىَّ وَإِنْ تُخْفُوُهَا وَتُؤْتُوُهَا الْفُقَرَآءَ فَهُوَ خَيْرٌ

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Surah Al-Baqarah 2 : 267 - 274
لَكُمْ وَيُكَفِّرَ عَنْكُمْ ◌ِنْ سَبِّاتِكُمْ، وَاللَّهُ بِمَا تَعْمَلُوْنَ خَبِيْرٍ)
لَيْسٌ عَلَيْكَ هُذْهُمْ وَلَكِنَّ اللّهَ يَهْدِيْ مَنْ ◌َّشَاءُ وَمَا تُنْفِقُوا
مِنْ خَيْرٍ فَلاَ نُفُسِكُمْ وَمَا تُنْفِقُونَ إِلَّ ابْتِغَاءَ وَجْهِ اللَّهِ وَمَا
تُنْفِقُوْا مِنْ خَيْرٍ تُوَقَّ إِلَيْكُمْ وَأَنْهُمْ لَا تُظْلَهُوُنَ ا لِلُفُقَرَّاءِ
الَّذِيْنَ أُخْصِرُوْا فِى سَبِئْلِ اللَّهِ لَا يَسْتَطِيْعُوْنَ ضَرْبًا فِى
الْأَرْضِ يَحُسَبُهُمْ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَقُّفِ تَعْرِفُهُمُ
بِسِيُمْهُمْ ◌َلَا يَسْئَلُونَ النّاسَ الْحَافًّا وَمَا تُنُفِقُوا مِنْ خَيْرٍ فَإِنّ
اللّهَ بِهِ عَلِيُمْ ) الَّذِيْنَ يُنْفِقُونَ أَمْوَالَهُمْ بِلَّبْلِ وَالنَّهَارِ سِتّا
وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِنْدَرَبِّهِمْ وَلَا خَوُفَ عَلَيْهِمْ وَلَ هُمُ
يَحْزَنُوْنَ 0
O those who believe, spend of the good things you have
earned and of what We have brought forth for you from
the earth, and do not opt for a bad thing, spending only
from there, while you are not going to accept it at all,
unless you close your eyes to it. And know that Allah is
All-Independent, Ever-Praised.
Satan frightens you of poverty and bids you to
indecency, and Allah promises you forgiveness from
Him, and grace as well. And Allah is All-Embracing,
All-Knowing. He gives wisdom to whom He wills. And
whoever is given wisdom is certainly given a lot of
good. And only the men of understanding do observe
the advice.
And whatever spending you do and whatever vow you
make, Allah knows it all. And for the unjust, there are
no supporters.
If you make the alms open, it is good enough, and if you
keep it secret and give it to the needy, it is far better
for you. And this will write off part of your sins. And
Allah is All-Aware of what you do.
It is not for you to put them on the right path. Rather,
Allah puts on the right path whom He wills. And
whatever good you spend is for your own selves, and

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Surah Al-Baqarah 2 : 267 - 274
you shall not spend but to seek the pleasure of Allah.
And whatever good you spend, shall be paid to you in
full, and you shall not be wronged.
(Let your charities be) for the needy who are confined
in the way of Allah, unable to move about in the land.
An ignorant person takes them to be rich on account of
their abstinence. You know them by their appearance.
They do not beg people importunately. And whatever
good you spend, Allah is All-Aware of it.
Those who spend their wealth night and day, secretly
and openly, they have their reward with their Lord,
and there is no fear for them, nor shall they grieve.
(Verses 267 - 274)
Commentary
The preceding section dealt with spending in the way of Allah.
Now further details related to this appear in the seven verses of the
present section. These are as follows:
(1) Verse 267:ُلَّهَا الَّذِيْنَ أمَنُوا أَنْفِقُوْا (إلى قوله) غَنِىٌّ حَمِيُه :O those who believe,
spend ... Allah is All-Independent, Ever-Praised.'
On the basis of the circumstances in which this verse was revealed,
the word: ¿ "b (tayyib: plural, tayyibat) has been interpreted to mean
'good' since some people used to bring things which were bad and that
was why this verse was revealed. Some commentators have
interpreted the word, tayyib (good) to mean halal (lawful) relying on
the generality of the word since something is prefectly good only when
it is halal (lawful) as well. So, according to this interpretation, the
verse emphasizes that the thing given in charity must be from one's
lawful income. However, according to the first interpretation, the
stress on this condition will have to be proved by other sources. Let us
remember that this is for a person who has something good yet elects
to spend something not good as "au (you have earned) and @21 (We
have brought forth) do indicate that good things are available with the
person making charity, while the sentence ◌َلاَتَيَسَّمُوا الْخَبَيْتَ مِنْهُ تُنفِقُون (and do
not opt for a bad thing spending only from there) proves the spending
of something not good deliberately. As for the one who just does not
possess anything good, he shall be exempted from this prohibition. His
giving, even if it be bad, shall be accepted.
Some scholars have deduced from the expression, " .. u (what you

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Surah Al-Baqarah 2 : 267 - 274
have earned), the ruling that it is permissible for the father to eat out
of the earnings of his son. This is based on a hadith:
أولادكم من طيب أكسابكم فكلوا من أموال أولادكم هنيئا
Your children are a good part of your earnings, so eat out of
the income of your children cheerfully. (Qurtubi)
Injunctions relating to the lands of 'Ushr
رِمَّا أَخْرَجُنَا لَكُمْ مِنَ الْأَرْضِ akhrajna: We have brought forth) in) اخرجنا The word
(What We have brought forth for you from the earth) hints that 'ushr
is obligatory on 'ushri lands. Based on the generality of this verse,
Imam Abu Hanifah has deduced that 'ushr is wajib or obligatory on
every produce, big or small, yielded by 'ushri land. The verse 2 L Bi;
ogLas (And pay the due thereof on the day of its harvest; 6:141) in Surah
Al-An'am is open and clear in support of the obligatory nature of 'ushr.
'Ushr (A : the tenth or twentieth part) and Kharaj (al : land tax)
are two technical terms used in Islamic Shari'ah. There is a common
factor between these two. Both have an aspect of tax in them when
levied on lands by an Islamic state. However, there is a difference.
'Ushr is not just a tax. On the contrary, its real nature is more of an
act of monetary 'Ibadah (worship) than tax. This is similar to Zakah,
for which reason, it is also called ,MIis; (zakah al-ard: the zakah of the
land). Kharaj is straight tax which carries no aspect of 'Ibadah. Since
Muslims are capable of 'ibadah and are obligated to do that, the part of
land-produce taken from them is known as 'Ushr. Since non-Muslims
are not obligated with 'Ibadah, that which is levied on their lands is
named Kharaj. There is another practical difference between Zakah
and 'Ushr -- Zakah becomes due on gold, silver and goods of
commercial value after the passage of one year while 'Ushr becomes
obligatory immediately after the produce is harvested from the land.
There is yet another difference -- 'Ushr is dropped if the land
produces nothing, but Zakah remains obligatory at the end of the year
on gold, silver and goods of commercial value even if there is no profit
at all. This is not the place to discuss details relating to the problems
of 'Ushr and Kharaj. These can be seen in books of Fiqh. Incidentally,
this humble writer has discussed this subject in some details in his
book, Nizam al-Aradi which also contains special injunctions
concerning lands in Pakistan and India.

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Surah Al-Baqarah 2 : 267 - 274
(2) Verses 268-269 :ِالشّبُطُنُ يَعِدُكُمْ الْفُقْرَ (الى قوله) وَمَا يَذَكَّرْ إلَّا أُوَلُوا الْأَلْبَاب :"Satan
frightens you of poverty ... and only the men of understanding do
observe the advice."
When a person is obsessed with the idea that spending in charity
will cause him poverty, when he does not pick up the courage to go
ahead and spend - even after hearing the warning of Allah Almighty -
and continues feeling that he should not spend out of what he has, and
when, turning away from the Divine promise, his mind takes him to
rely on the promise of Satan, he should better be sure that this
apprehension of his is being generated by Satan. He should never say
that he has never seen Satan, so how could he take orders from him?
Conversely, should he come to think that not only his sins will be
forgiven by spending in charities, but also his wealth will be blessed
with increase - he should then be sure that this thought has come from
Allah for which he should be grateful to Him. Allah's treasure never
runs short. He knows fully well - the open, the hidden, the intentions,
the deeds - everything about everyone.
Al-Hikmah: Meaning and Explanation
(3) Verse 269:ُيُؤْتِى الْحِكُمَةَ مَنْ يَشَاء :"He gives wisdom to whom He wills."
The word, ¿SLI (al-hikmah: wisdom) appears repeatedly in the Holy
Qur'an, and at every place, its meaning has been explained differently.
In Tafsir al-Bahr al-Muhit, all positions taken by commentators have
been assembled at this point. These come to nearly thirty, however,
towards the end it was said that all these positions are close together
and there is no contradiction among them. The only difference is that
of interpretations. The word, hikmah is the verbal noun of 'ihkam (the
first letter, hamzah with kasrah) which means 'to complete what is
said or done with all its properties and requisites.'
This is why the verse nam Li, : 'And Allah gave him the
kingdom and the hikmah' (2:251) which concerns Sayyidna Dawud Je
JI , was explained in al-Bahr al-Muhit in the following manner:
The real meaning of hikmah is to place everything whereto it be-
longs and this can only be accomplished ideally through prophethood.
Therefore, hikmah has been interpreted as prophethood here.
Imam Raghib al-Isfahani has said in Mufradat al-Qur'an: "When
the word, hikmah is used for Allah Almighty, it denotes the

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Surah Al-Baqarah 2 : 267 - 274
comprehensive knowledge and solid creative excellence of all things;
and when attributed to the non-Divine, it means the rightly-guided
knowledge of what exists, and the action which corresponds to it.
This sense has been interpreted in different words. Somewhere it
means, the Qur'an; elsewhere, the Hadith. Then at different places, it
carries different meanings, such as "the authentic knowledge", "the
righteous deed", "the True Word", "the wisdom", "the understanding of
religion", "correctness of opinion" and "the fear of Allah". Incidentally,
the last meaning appears in Hadith as well: رأس الحكمة خشية الله ,that is,
"the real wisdom is the fear of Allah". The word, hikmah in the verse
teaches them the Book and the wisdom - 3:164) has) يُعلِّمُهُمْ الْكِتَبَ وَالْحُكُمَةَ
been explained as "Hadith and Sunnah" by the Sahabah and the
Tabi'in (the Companions and the Successors). Some commentators
hold the opinion that hikmah in the verse &3g (whoever is given
wisdom) under discussion covers all these things.
This is the more evident view; more so, since the words of the
Qur'an وَمَنْ ◌ُّؤْتَ الْحِكْمَةَ فَقَدٌ أُوتِىَ خَيْرًا كَثِيرًا :"And whoever is given wisdom is
certainly given a lot of good" do hint in that direction as they mean
that the hikmah covers a lot of good. Allah knows best.
(4) Verse 270: ◌ِوَمَا أَنْفَقُّهُمْ بِنُ تَّفَقَةٍ (إلى قوله) وَمَا لِلْقُلِمِيْنَ مِنْ أَنْصَار :"And whatever
spending you do ... and for the unjust, there are no supporters."
Here, "and whatever spending you do" covers all spendings - those
in which all related conditions are observed and those too, in which all
or some conditions are not observed. For instance, it may not be in the
way of Allah but be in the ways of sin; or the act of giving may be
mixed up with hypocrisy; or may be followed by making a show of the
favour before the receiver; or it may not be halal (lawful) and good.
Similarly, all votive offerings (,,& : nudhur) come under the
general purview of ji (nadhr: singular: votive offering), for instance, it
includes the nadhr of monetary 'ibadah in accordance with which
nadhr has been introduced alongwith infaq (spending) and may also
include nadhr of physical 'ibadah. It may be absolute, or dependent on
something else; or it may or may not have been fulfilled. The purpose
of saying all this is that Allah Almighty knows all these things and He
shall recompense for them duly. This was made known so that people
are persuaded to observe limits and conditions and be warned of their

662
Surah Al-Baqarah 2 : 267 - 274
non-observance. The word ZU (al-zalimin) in the text refers to the
unjust, the transgressors, who do not observe the necessary conditions.
To them was given clear warning.
(5) Verse 271:ُإِنُّ ◌ُبُدُوا الصَّدَقْتِ فَنِعِيًّا هِىَ (إلى قوله) وَاللهُ بِمَا تَعْمَلُونَ خِيد :"If you give the
alms openly, it is good enough, ... and Allah is All-Aware of what you
do".
Obviously, this verse covers all types of charity, whether obligatory
or supererogatory, and it is more preferable to perform all of them as
secretly as possible. To observe secrecy in a charitable act has religious
merits, because it is far from the possibility of riya' (show off), and
more graceful for the receiver who can feel shy about receiving charity
in public. It is also beneficial from an earthly point of view, because it
does not disclose the amount of wealth one owns.
It should, however, be kept in mind that the preferability of
observing secrecy is a matter of principle. There may be situations
where it becomes more preferable to perform an act of charity openly
for some external reasons, such as removing some accusation (of not
paying zakah, for instance) or to persuade others to follow the
example. Such exceptional cases do not negate the basic principle in
any way.
Immediately after the instruction of concealing the 'Sadaqat', the
holy verse says, '3;&?(This will write off part of your sins). It
does not mean that the expiation of evil-deeds is confined to the
charity made in secret only. In fact, a charity made in public also
carries the same benefit. But the reference to expiation here is in the
context that even if someone feels a secret charity as useless in this
world, he should not feel depressed, because Allah will forgive his sins,
and that is a great gain for him.
(6) Verse 272:َلَيْسَ عَلْيَكَ هُدْلهم (إلى قوله) وَأَنْتُلَا تُظُلَهُوُن :"It is not for you to put
them on the right path ... and you shall not be wronged."
It has been clarified in this verse that a sadaqah given to a
non-Muslim also carries a reward in the life to come. As the basic
purpose of a Muslim in making a sadaqah is to get that reward, he
should not confine himself to giving it to the Muslims only and to
avoid giving it to the poor non-Muslims in the hope that this attitude
will persuade them towards Islam, because a Muslim is not charged

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Surah Al-Baqarah 2 : 267 - 274
with bringing non-Muslims to the right path. He should seek his own
benefit (the reward in the Hereafter) which can also be achieved
through giving sadaqah to a non-Muslim.
Let us be clear at this point that sadaqah referred to here is nafl
(supererogatory or voluntary charity) which can be given to a dhimmi
(a non-Muslim citizen of a Muslim state) as well. The obligatory Zakah
is not meant here since it is not permissible to give that to anyone ex-
cept a Muslim (Mazhari). It is not permissible to give any kind of sadaqah
to a harbi (a non-Muslim citizen of a non-Muslim state) and, however,
it is permissible to give the dhimmis all other types of sadaqat, obliga-
tory or supererogatory. Zakah is not included in the verse.
(7).Verse 273:لِلْفُقَرَآءِ الَّذِيْنَ أُحْصِصْرُوْا فِى سَبِيْلِ اللهِ (إلى قوله) فَإِنَّ اللّهَ بِهِ عَلِيم :"For the
needy who are confined in the way of Allah ... Allah is All-Aware of it'.'
Here the word, al-fuqara' (the needy: those who need support for
their physical sustenance) covers all those who cannot engage them-
selves in other jobs because of their religious preoccupation.
An ignorant person takes them to be" : ... يَحْسَبُهُمُ الْجَاهِلْ أَغْنِيَاءَ مِنَ التَّعَّفِ ...
rich on account of their abstinence."
This verse tells us that a faqir (the one who does not own the nisab
of zakah) wearing expensive dress will not be taken as 'need-free'
because of that. Instead, he would be regarded as faqir. Paying Zakah
to such a person will be correct. (Qurtubi)
".You know them by their appearance" :... تَعْرِفُهُمْ بِسِيْمَاهُمْ ...
This tells us that it is correct to give rulings based on circumstan-
cial evidence. For instance, if a dead body is found wearing zunnar
(waist-cord which is a symbol of some pagan religions), and is uncir-
cumcised, it will not be buried in the graveyard of Muslims. (Qurtubi)
".They do not beg people importunately" :.. لَا يَسْتَلُونَ النَّاسَ إِنْخَافًا ...
On the surface, this verse gives the sense that they do not solicit
importunately but it does not negate soliciting without importunity, as
is the actual interpretation of some commentators. But, in accordance
with the consensus of commentators, it means that they just do not
ask; لأنهم متعففون عن المسألة عفة تامة (totally refrain from asking) (Qurtubi).
(8) . Verse 274 : ◌ِأَلَّذِينَ يُنُفِقُونَ أَحْوَالَهُمْ بِأَلَّيْلِ وَالَنَّهَار :"Those who spend their
wealth night and day."