Surah 2. Al-Baqarah

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Verses [Section]: 1-7[1], 8-20 [2], 21-29 [3], 30-39 [4], 40-46 [5], 47-59 [6], 60-61 [7], 62-71 [8], 72-82 [9], 83-86 [10], 87-96 [11], 97-103 [12], 104-112 [13], 113-121 [14], 122-129 [15], 130-141 [16], 142-147 [17], 148-151 [18], 152-163 [19], 164-167 [20], 168-176 [21], 177-182 [22], 183-188 [23], 189-196 [24], 197-210 [25], 211-216 [26], 217-221 [27], 222-228 [28], 229-231 [29], 232-235 [30], 236-242 [31], 243-248 [32], 249-253 [33], 254-257 [34], 258-260 [35], 261-266 [36], 267-273 [37], 274-281 [38], 282-283 [39], 284-286 [40]

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Quran Text of Verse 261-266مَثَلُExampleالَّذِیْنَ(of) those whoیُنْفِقُوْنَspendاَمْوَالَهُمْtheir wealthفِیْinسَبِیْلِ(the) wayاللّٰهِ(of) Allahكَمَثَلِ(is) likeحَبَّةٍa grainاَنْۢبَتَتْwhich growsسَبْعَsevenسَنَابِلَearsفِیْinكُلِّeachسُنْۢبُلَةٍearمِّائَةُhundredحَبَّةٍ ؕgrain(s)وَ اللّٰهُAnd Allahیُضٰعِفُgives manifoldلِمَنْto whomیَّشَآءُ ؕHe willsوَ اللّٰهُAnd Allahوَاسِعٌ(is) All-Encompassingعَلِیْمٌ All-Knowing اَلَّذِیْنَThose whoیُنْفِقُوْنَspendاَمْوَالَهُمْtheir wealthفِیْinسَبِیْلِ(the) wayاللّٰهِ(of) Allahثُمَّthenلَاnotیُتْبِعُوْنَthey followمَاۤwhatاَنْفَقُوْاthey spendمَنًّا(with) reminders of generosityوَّ لَاۤand notاَذًی ۙhurtلَّهُمْfor themاَجْرُهُمْtheir rewardعِنْدَ(is) withرَبِّهِمْ ۚtheir Lordوَ لَاand (there will be) noخَوْفٌfearعَلَیْهِمْon themوَ لَاand notهُمْtheyیَحْزَنُوْنَ will grieve قَوْلٌA wordمَّعْرُوْفٌkindوَّ مَغْفِرَةٌand (seeking) forgivenessخَیْرٌ(are) betterمِّنْthanصَدَقَةٍa charityیَّتْبَعُهَاۤfollowed [it]اَذًی ؕ(by) hurtوَ اللّٰهُAnd Allahغَنِیٌّ(is) All-Sufficientحَلِیْمٌ All-Forbearing یٰۤاَیُّهَاO youالَّذِیْنَwhoاٰمَنُوْاbelieve[d]!لَا(Do) notتُبْطِلُوْاrender in vainصَدَقٰتِكُمْyour charitiesبِالْمَنِّwith reminders (of it)وَ الْاَذٰی ۙor [the] hurtكَالَّذِیْlike the one whoیُنْفِقُspendsمَالَهٗhis wealthرِئَآءَ(to) be seenالنَّاسِ(by) the peopleوَ لَاand (does) notیُؤْمِنُbelieveبِاللّٰهِin Allahوَ الْیَوْمِand the Dayالْاٰخِرِ ؕ[the] LastفَمَثَلُهٗThen his exampleكَمَثَلِ(is) likeصَفْوَانٍ(that of a) smooth rockعَلَیْهِupon itتُرَابٌ(is) dustفَاَصَابَهٗthen fell on itوَابِلٌheavy rainفَتَرَكَهٗthen left itصَلْدًا ؕbareلَاNotیَقْدِرُوْنَthey have controlعَلٰیonشَیْءٍanythingمِّمَّاof whatكَسَبُوْا ؕthey (have) earnedوَ اللّٰهُAnd Allahلَا(does) notیَهْدِیguideالْقَوْمَthe peopleالْكٰفِرِیْنَ [the] disbelieving 2. Al-Baqarah Page 45وَ مَثَلُAnd (the) exampleالَّذِیْنَ(of) those whoیُنْفِقُوْنَspendاَمْوَالَهُمُtheir wealthابْتِغَآءَseekingمَرْضَاتِ(the) pleasureاللّٰهِ(of) Allahوَ تَثْبِیْتًاand certaintyمِّنْfromاَنْفُسِهِمْtheir (inner) soulsكَمَثَلِ(is) likeجَنَّةٍۭa gardenبِرَبْوَةٍon a heightاَصَابَهَاfell on itوَابِلٌheavy rainفَاٰتَتْso it yieldedاُكُلَهَاits harvestضِعْفَیْنِ ۚdoubleفَاِنْThen ifلَّمْ(does) notیُصِبْهَاfall (on) itوَابِلٌheavy rainفَطَلٌّ ؕthen a drizzleوَ اللّٰهُAnd Allahبِمَاof whatتَعْمَلُوْنَyou doبَصِیْرٌ (is) All-Seer اَیَوَدُّWould likeاَحَدُكُمْany of youاَنْthatتَكُوْنَit beلَهٗfor himجَنَّةٌa gardenمِّنْofنَّخِیْلٍdate-palmsوَّ اَعْنَابٍand grapevinesتَجْرِیْflowingمِنْ[from]تَحْتِهَاunderneath itالْاَنْهٰرُ ۙthe riversلَهٗfor himفِیْهَاin itمِنْofكُلِّall (kinds)الثَّمَرٰتِ ۙ(of) [the] fruitsوَ اَصَابَهُand strikes himالْكِبَرُ[the] old ageوَ لَهٗand [for] hisذُرِّیَّةٌchildrenضُعَفَآءُ ۪ۖ(are) weakفَاَصَابَهَاۤthen falls on itاِعْصَارٌwhirlwindفِیْهِin itنَارٌ(is) fireفَاحْتَرَقَتْ ؕthen it is burntكَذٰلِكَThusیُبَیِّنُmakes clearاللّٰهُAllahلَكُمُfor youالْاٰیٰتِ(His) Signsلَعَلَّكُمْso that you mayتَتَفَكَّرُوْنَ۠ponder

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Translation of Verse 261-266

(2:261) The example of those²⁹⁸ who spend their wealth in the Way of Allah²⁹⁹ is like that of a grain of corn that sprouts seven ears, and in every ear there are a hundred grains. Thus Allah multiplies the action of whomsoever He wills. Allah is Munificent, All-Knowing.³⁰⁰

(2:262) Those who spend their wealth in the Way of Allah and do not follow up their spending by stressing their benevolence and causing hurt, will find their reward secure with their Lord. They have no cause for fear and grief.³⁰¹

(2:263) To speak a kind word and to forgive people’s faults is better than charity followed by hurt. Allah is All-Sufficient, All-Forbearing.³⁰²

(2:264) Believers! Do not nullify your acts of charity by stressing your benevolence and causing hurt as does he who spends his wealth only to be seen by people and does not believe in Allah and the Last Day.³⁰³ The example of his spending is that of a rock with a thin coating of earth upon it: when a heavy rain smites it, the earth is washed away, leaving the rock bare;³⁰⁴ such people derive no gain from their acts of charity. Allah does not set the deniers of the Truth on the Right Way.³⁰⁵

(2:265) The example of those who spend their wealth single-mindedly to please Allah is that of a garden on a high ground. If a heavy rain smites it, it brings forth its fruits twofold, and if there is no heavy rain, even a light shower suffices it.³⁰⁶ Allah sees all that you do.

(2:266) Would any of you desire that he should have a garden of palms and vines with rivers flowing beneath it – a garden in which he has every manner of fruit – and that it should then be struck by a fiery whirlwind and be utterly burnt down at a time when old age has overtaken him, and his offspring are still too small to look after their affairs?³⁰⁷ Thus does Allah make His teachings clear to you that you may reflect.

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Commentary

298. Here the discourse turns to the subject touched upon in verses 244 ff. above. Believers were urged to sacrifice life and property for the sake of the great cause in which they believed. It is difficult, however, to persuade those whose standard of judgement in respect of economic matters has not completely changed, to rise above either personal or narrow group interests and dispense their wealth wholeheartedly for the sake of a righteous cause. People who have a materialistic outlook and whose life constitutes an uninterrupted pursuit of money, who adore every single penny they have, and who can never stop thinking about their balance sheets can never have the capacity to do anything really effective for the sake of higher ideals. When such people apparently do spend money for the sake of higher moral ideals, it is merely an outward act which is performed after carefully calculating the material benefits which are likely to accrue either to them, to their group or to their nation. With this outlook a person cannot go one step forward along the path of that religion which requires man to become indifferent to considerations of worldly profit and loss, and constantly to spend time, energy and money to make the Word of God reign supreme.

To follow such a course requires a moral outlook of an altogether different kind; it requires breadth of vision and magnanimity and, above all, an exclusive devotion to God. At the same time it requires that man's collective life should be so re-moulded as to become conducive to the growth of the moral qualities mentioned above rather than to the growth of a materialistic outlook and behaviour. Hence the three succeeding sections i.e. (verses 261-81 - Ed.)are devoted to enunciating instructions designed to foster such an outlook.

299. A great many expenditures fall under the category of spending 'in the way of Allah', as long as this is done according to the laws of God and with the intention of seeking His good pleasure. This includes spending one's wealth to fulfil one's legitimate needs, to provide for one's family, to look after the needs of relatives, to help the needy and to contribute to the general welfare and to spread the true religion and so on.

300. The greater the sincerity and the more intense the feeling with which one spends for the sake of God, the greater will be God's reward. It is not difficult at all for God, Who blesses a grain so that out of it seven hundred grains grow, to allow one's charity to grow in like manner so that the unit of money one spends will return seven hundred fold. This statement is followed by a mention of two of God's attributes. First is His munificence. His Hand is not clenched so as to restrain Him from recompensing man for his deeds to the fullest extent that he deserves. Second, God is All-Knowing. He is not unaware of what one spends and the spirit in which one spends. So there is no reason to fear that one will not receive one's due reward.

301. They need not fear that they will not be amply rewarded or that they will have any reason to feel remorse for spending in the way of God.

302 This implies two things. First, Allah does not stand in need of anybody's charity, for He is Self-Sufficient. Secondly, He likes those people who are generous and large-hearted, but does not like frivolous and narrow-minded people, for He Himself is Generous, Clement and Forbearing. How, then Allah, Who bestows on the people the necessities of life without stint, and forgives and pardons them over and over again in spite of their errors, would like those who mar the self-respect of a person by sending repeated reminders of their charity and making pointed references to it even though they might have given only a farthing. A Tradition of the Holy Prophet says that on the Day of Resurrection, Allah will neither speak a word nor even so much as look at a person who makes pointed references to the gift he gave to some one.

303. The desire to display one's good deeds itself proves that the person concerned does not truly believe in God and the Hereafter. One who does good merely in order to impress people with his righteousness clearly regards those persons as his god. Such a person neither expects reward from God nor is he concerned that his good deeds will some day be reckoned to his credit.

304. In this parable, 'heavy rain' signifies charity, and 'rock' the wicked intent and motive which lie behind external acts of charity. The expression, 'with a thin coating of earth upon it' signifies the external aspect of charity which conceals the wicked intent and motive of a man. These explanations make the significance and purport of the parable clear. The natural effect of rainfall should be the growth of plants and harvest. But if the earth, which is the repository of fertility, is insignificant in quantity, for example only a coating of it on some rock, the result will be that instead of yielding any beneficial result the rainfall may even prove harmful. Similarly, charity has the capacity to generate goodness and benevolence in human beings. Man's potential for goodness, however, is conditional on sincerity. Devoid of that charity leads to sheer loss and waste.

305. Here the term kafir is used in the sense of the ungrateful person who refuses to acknowledge benevolence. People who either make use of the bounties of God in order to seek the gratitude of God's creatures rather than God's good pleasure, or who spend on others and then hurt them by stressing their acts of benevolence and kindness, are ungrateful to God for His bounties and favours. Since such people do not seek to please God, God does not care to direct them to the way that leads to His good pleasure.

306. 'Heavy rain' signifies here charity motivated by a high degree of benevolence and sincerity. 'Light shower' refers to charity deficient in sincerity and goodness, though not altogether devoid of them.

307. It is obvious that a man does not like to see the earnings of his lifetime destroyed in his old age, when he needs them badly and when he can no longer earn. How is it, then, that he can contemplate stepping into the realm of the Hereafter and finding suddenly that he is empty-handed; that he has sown nothing from which he can reap the fruit? In the Next World there will he no opportunity to begin earning anew. Whatever one can do towards ensuring one's well-being in the Hereafter must he done in this world. If one devotes oneself totally to the pursuit of the riches of this world rather than to the Hereafter, one's situation will be as pitiable as that of the age-stricken man whose orchard (his source of income in his old age) is reduced to ashes too late for him to produce a new one.