SADAQAH (CHARITY) – SPENDING IN THE WAY OF ALLAH (SwT)

قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى ۗ وَاللَّهُ غَنِيٌّ حَلِيمٌ {2:263}

[Q2:263] Qawlum ma'roofunw wa maghfiratun khairum min sadaqatiny yatba'uhaaa azaa; wallaahu Ghaniyyun Haleem.

[Q2:263] Kind speech and forgiveness is better than charity followed by injury; and ALLAH (SWT) is Self-sufficient, Forbearing.

[Q2:263] Perkataan yang baik dan pemberian maaf lebih baik dari sedekah yang diiringi dengan sesuatu yang menyakitkan (perasaan si penerima). ALLAH (SwT) Maha Kaya lagi Maha Penyantun.

Qawlun ma-ruf - KIND SPEECH AND FORGIVENESS, refers to forbearance if the seeker of help makes unreasonable demands. SPENDING IN THE WAY OF ALLAH (SWT) IS A MEANS OF PURIFICATION. If it causes injury, it will add impurity. If you are a lover of the forbearing, you will imitate His attribute. On no account must you show any sign of anger or irritation at the poor man's importunity.

It is mentioned in the Minhajus Sadiqin that when Imam Ali ibne Abi Talib asked Prophet Khizr to say something good, Khizr said:

"To give in the way of ALLAH (SWT) to please ALLAH (SWT) is the best charity."

"Do you know that which is better than this?" Ali asked him.

"No", Khizr replied.

Ali said: "The self-respect of the poor, who depends on ALLAH (SWT), is better than the charity the wealthy give to the needy."

Khizr observed that Ali's opinion should be written in gold.

SPENDING IN THE WAY OF ALLAH (SWT) IS A SOCIAL COMMITMENT, WHICH GENERATES LOVE AMONG THE PEOPLE AND PROMOTES BROTHERHOOD.

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(2:263) A kind word and forbearance is better than that charity which is followed up by insult or injury. Allah is Self-Sufficient and Forbearing. *302

**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.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِمَّا كَسَبُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ {2:264}

[Q2:264] Yaaa ayyuhal lazeena aamanoo laa tubtiloo sadaqaatikum bilmanni wal azaa kallazee yunfiqu maalahoo ri'aaa'an naasi wa laa yu'minu billaahi wal yawmil aakhiri famasaluhoo kamasali safwaanin 'alaihi turaabun fa asaabahoo waabilun fatara kahoo saldaa; laa yaqdiroona 'alaa shai'im mimmaa kasaboo; wallaahu laa yahdil qawmal kaafireen.
[Q2:264] O’ you who believe! do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in ALLAH (SWT) and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and ALLAH (SWT) does not guide the unbelieving people.

[Q2:264] Hai orang-orang beriman, janganlah kamu menghilangkan (pahala) sedekahmu dengan menyebut-nyebutnya dan menyakiti (perasaan si penerima), seperti orang yang menafkahkan hartanya karena ria kepada manusia dan dia tidak beriman kepada ALLAH (SwT) dan hari kemudian. Maka perumpamaan orang itu seperti batu licin yang di atasnya ada tanah, kemudian batu itu ditimpa hujan lebat, lalu menjadilah dia bersih (tidak bertanah). Mereka tidak menguasai sesuatu pun dari apa yang mereka usahakan; dan ALLAH (SwT) tidak memberi petunjuk kepada orang-orang yang kafir.

Imam Ali ibne Abi Talib says:

õ  That he who has wealth BUT DOES NOT SHOW OFF, or

õ  He who has the power to avenge BUT FORGIVES, or

õ  He who gives good counsel EVEN TO HIS ENEMY, or

õ  He who spends in the way of ALLAH (SWT) WITH NO STRINGS ATTACHED, WITHOUT MAKING IT KNOWN, IS THE TRUE HERO.

TO ATTACH STRINGS TO CHARITY, OR TO MAKE IT KNOWN, OR TO REPROACH THE OVERLY SOLICITOUS SEEKER OF HELP, IS AN EXERCISE IN FUTILITY AND RENDERS THE CHARITY USELESS.

While giving Zakat and sadqa, one positively lays claim to the act of goodness done in obedience to ALLAH (SWT), BUT salat is an act of devotion which implies self-denial; the devotee is engrossed in the greatness of the absolute.

¥  Sublime was the devotee, Ali ibne Abi Talib, who performed these two different acts at the same time - prayed as well as spent in the way of ALLAH (SWT) , AND, THEREFORE, was declared to be the wali of the faithful along with ALLAH (SWT) and His messenger, in verse 5:55 of al Ma-idah.

WE ARE BARREN LIKE ROCKS. TO BE FERTILE AND OF BENEFIT TO OURSELVES AND TO OTHERS, WE MUST COVER OURSELVES WITH THE MOIST EARTH OF IHSAN (giving more than what one deserves). IF WE CAUSE HARM OR INJURY, it is as if the fertile soil was washed off, leaving us once again barren.

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(2:264) O Believers, do not spoil your charity by taunts and injury to the recipients like the one who practises charity to be seen by men, while he neither believes in Allah nor in the Last Day. *303 His charity may be likened to the rainfall on a rock which had only a thin layer of soil upon it. When heavy rain fell on it, the whole of the soil washed away and the rock was left bare *304 Such people do not gain the reward they imagine they have earned by their seeming charity; Allah does not show the Right Way to the ungrateful. *305

*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. 

وَمَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ وَتَثْبِيتًا مِنْ أَنْفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِنْ لَمْ يُصِبْهَا وَابِلٌ فَطَلٌّ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {2:265}

[Q2:265] Wa masalul lazeena yunfiqoona amwaalahumub ti ghaaaa'a mardaatil laahi wa tasbeetam min anfusihim kamasali jannatim birabwatin asaabahaa waabilun fa aatat ukulahaa di'faini fa il lam yusibhaa waabilun fatall; wallaahu bimaa ta'maloona Baseer.

[Q2:265] And the parable of those who spend their property to seek the pleasure of ALLAH (SWT) and for the certainty of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and ALLAH (SWT) sees what you do.

[Q2:265] Dan perumpamaan orang-orang yang membelanjakan hartanya karena mencari keridaan ALLAH (SwT) dan untuk keteguhan jiwa mereka, seperti sebuah kebun yang terletak di dataran tinggi yang disiram oleh hujan lebat, maka kebun itu menghasilkan buahnya dua kali lipat. Jika hujan lebat tidak menyiraminya, maka hujan gerimis (pun memadai). Dan ALLAH (SwT) Maha Melihat apa yang kamu perbuat.

SPENDING AND GIVING OF WHAT ONE WANTS TO KEEP, BENEFITS MAN TWICE OVER; [1] IT SPEEDS UP THE PROCESS OF INNER PURIFICATION AS WELL AS [2] PROMOTES THE WELFARE OF THE HUMAN SOCIETY.

±  ISLAM lays special stress on the spending in the way of ALLAH (SWT) BECAUSE it is a universal religion, perfected and completed by ALLAH (SWT) who has prescribed mercy for Himself in verses 6:12 and 6:54 of al An-am.

±  ISLAM, when translated into action, takes the form of salat, Zakat and sadqa. 

AND FAITH, UNLESS PROVED BY ACTIONS, IS A BOGUS CLAIM. NEITHER ALLAH (SWT) ACCEPTS IT NOR HIS SERVANTS GIVE IT ANY IMPORTANCE.

µ  If the spirit OR the intention behind the spending is to seek pleasure of ALLAH (SWT), then if the means are large the corresponding spending will also be substantial AND big-hearted and if the means are moderate, even then the spending will be sufficient. When heavy rain falls the tall trees of a garden bring forth their fruit twofold, BUT even light rain is sufficient, because rooted very deep, they draw adequate nutrition from the soil.

IN THE DAYS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), THE EARLY MUSLIMS LIVED IN A HOSTILE ENVIRONMENT. IT WAS A PERIOD OF TEST AND TRIAL. The overwhelming forces of falsehood made their lives a bed of thorns, their relentless persecution hunted them, THEREFORE, in the face of the preponderant danger to their lives and property, they had to sacrifice whatever they owned, lives as well as possessions, whenever either or both of them were needed. UNDER SUCH CIRCUMSTANCES THE MINIMUM SACRIFICE DESERVES MAXIMUM REWARD.

ä  THIS VERSE ASSURES the sincere believers in particular and other members of the human society in general that every act of virtue has its own energy to make both the lives (here and hereafter) meaningful and rewarding, EVEN IF there were no external agents to nourish them.

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(2:265) In contrast to them, the charity of those, who expend their wealth sincerely with the sole desire of pleasing Allah, may be likened to a garden on a plateau. If heavy rain falls, it yields its produce twofold: and even if there is no heavy rain but only a light shower, that too, is sufficient *306 for it: whatever you do is in the sight of Allah.

*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. 

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُمْ مِنَ الْأَرْضِ ۖ وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ وَلَسْتُمْ بِآخِذِيهِ إِلَّا أَنْ تُغْمِضُوا فِيهِ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ {2:267}

[Q2:267] Yaaa 'ayyuhal lazeena aamanooo anfiqoo min taiyibaati maa kasabtum wa mimmaaa akhrajuaa lakum minal ardi wa laa tayammamul khabeesa minhu tunfiqoona wa lastum bi aakhizeehi illaaa an tughmidoo feeh; wa'lamooo annal laaha Ghaniyyun Hameed.
[Q2:267] O’ you who believe! spend (benevolently) of the good things that you earn and or what We have brought forth for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves unless you have its price lowered, and know that ALLAH (SWT) is Self-sufficient, Praiseworthy.

[Q2:267] Hai orang-orang yang beriman, nafkahkanlah (di jalan ALLAH (SwT)) sebagian dari hasil usahamu yang baik-baik dan sebagian dari apa yang Kami keluarkan dari bumi untuk kamu. Dan janganlah kamu memilih yang buruk-buruk lalu kamu nafkahkan daripadanya, padahal kamu sendiri tidak mau mengambilnya melainkan dengan memicingkan mata terhadapnya. Dan ketahuilah, bahwa ALLAH (SwT) Maha Kaya lagi Maha Terpuji.

THIS VERSE is a summation of the preceding verses from 261 to 266. THE PRIORITY IN LIFE IS TO SPEND IN THE WAY OF ALLAH (SWT) OF THE GOOD THINGS THAT WE EARN AND POSSESS, AND OF WHAT ALLAH (SWT) HAS GIVEN US OUT OF THE EARTH; AND NOT TO GIVE THAT WHICH WE REJECT AS BAD, BECAUSE WE OURSELVES WOULD NOT TAKE IT UNLESS ITS PRICE IS LOWERED,

ß  THEREFORE, in verse 3:92 of Ali Imran we are reminded:

“You will not attain unto piety until you spend of that which you love.”

THE RICH ARE WARNED NOT TO GIVE THEIR REJECTED AND UNWANTED THINGS AS CHARITY TO THE POOR.

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(2:267) O Believers, expend in Allah's Way the best portion of the wealth you have earned and of that We have produced for you from the earth, and do not pick out for charity those worthless things which you yourselves would only accept in disdain by connivance, if they were offered to you. Understand it well that Allah does not stand in need of anything whatsoever and has all the praise-worthy attributes. *308

*308. It is obvious that He Who is invested with the best attributes cannot be appreciative of those possessed of low and evil qualities. God is, for instance, Generous and Beneficent, and constantly showers His favours and bounties on His creatures. How is it possible for Him, then, to love those who are mean, niggardly and vicious?

إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ ۖ وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ ۚ وَيُكَفِّرُ عَنْكُمْ مِنْ سَيِّئَاتِكُمْ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {2:271}

[Q2:271] In tubdus sadaqaati fani'immaa hiya wa in tukhfoohaa wa tu'toohal fuqaraaa'a fahuwa khayrul lakum; wa yukaffiru 'ankum min saiyi aatikum; wallaahu bimaa ta'maloona Khabeer.
[Q2:271] If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and ALLAH (SWT) is aware of what you do.

[Q2:271] Jika kamu menampakkan sedekah(mu), maka itu adalah baik sekali. Dan jika kamu menyembunyikannya dan kamu berikan kepada orang-orang fakir, maka menyembunyikan itu lebih baik bagimu. Dan ALLAH (SwT) akan menghapuskan dari kamu sebagian kesalahan-kesalahanmu; dan ALLAH (SwT) mengetahui apa yang kamu kerjakan.

IT IS WELL IF ONE GIVES ALMS OPENLY TO SET AN EXAMPLE FOR OTHERS TO FOLLOW SUIT. EXTRA AND HIDDEN GIVING IN COMPLIANCE WITH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)'S ADVICE "one hand knows not what the other gives", IS MORE NOBLE BECAUSE IT PROTECTS FROM THE DANGER OF VANITY.

THIS VERSE sanctions both the modes of spending in the way of ALLAH (SWT) - **open and **secret, because ALLAH (SWT) is aware of **the intentions and **the motives of the givers. He gives in return an appropriate recompense in both the cases.

It is, therefore, presumptuous to say that "if one does some act of charity before men, no reward awaits him in his Father's house in heaven." (Matthew 6: 1).

"And this will do away with some of your evil deeds" indicates that THERE ARE SOME GOOD DEEDS, LIKE SPENDING IN THE WAY OF ALLAH (SWT), WHICH EARN FORGIVENESS FROM THE LORD FOR THE SINS SO FAR COMMITTED.

v  Imam Jafar bin Muhammad al Sadiq says:

“Hidden charity appeases the wrath of ALLAH (SWT), does away with the sins as the water puts out the fire, and keeps away several misfortunes.”

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has said:

Seven persons shall be allowed to take refuge with ALLAH (SWT) when there will be no other refuge.

(1)     He who rules justly and judges impartially.

(2)     He who grows up in a virtuous family as an embodiment of virtue.

(3)     He who remains attached with the place of worship of ALLAH (SWT), and loves and helps the worshippers.

(4)     He who loves people, and hates the evildoers in order to promote the cause of ALLAH (SWT).

(5)     He who says: "I fear the Lord" whenever a beautiful woman incites him to do that which is forbidden.

(6)     He who gives charity in secret by one hand, not letting the other know it.

(7)     He who prays in secret and sheds tears in fearful awareness of the Lord.

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(2:271) If you practise charity publicly, it is good; but if you give charity secretly to the needy, it is much better for you, *311 for this will expiate many of your sins. *312 Anyhow, Allah is well aware of whatever you do.

*311. If charity is of an obligatory nature it is preferable to dispense it openly. Non-obligatory charity should preferably be dispensed secretly. This principle applies to all acts. As a rule, it is more meritorious to perform obligatory acts openly and non-obligatory acts of goodness, secretly.
*312. The performance of good deeds in secret leads to the continual improvement of one's life and character. One's good qualities develop fully and one's bad qualities gradually wither away. This makes a man so acceptable to God that He pardons the sins that he might have committed. 

لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ ۚ وَمَا تُنْفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ ۚ وَمَا تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ {2:272}

[Q2:272] Laisa 'alaika hudaahum wa laakinnal laaha yahdee mai yashaaa'; wa maa tunfiqoo min khairin fali anfusikum; wa maa tunfiqoona illab tighaaa'a wajhil laah; wa maa tunfiqoo min khairiny yuwaffa ilaikum wa antum laa tuzlamoon.

[Q2:272] To make them walk in the right way is not incumbent on you, but ALLAH (SWT) guides aright whom He pleases; and whatever good thing you spend, it is to your own good; and you do not spend but to seek ALLAH (SWT)'s pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged.

[Q2:272] Bukanlah kewajibanmu menjadikan mereka mendapat petunjuk, akan tetapi ALLAH (SwT)-lah yang memberi petunjuk (memberi taufik) siapa yang dikehendaki-Nya. Dan apa saja harta yang baik yang kamu nafkahkan (di jalan ALLAH (SwT)), maka pahalanya itu untuk kamu sendiri. Dan janganlah kamu membelanjakan sesuatu melainkan karena mencari keridaan ALLAH (SwT). Dan apa saja harta yang baik yang kamu nafkahkan, niscaya kamu akan diberi pahalanya dengan cukup sedang kamu sedikit pun tidak akan dianiaya (dirugikan).

THE GENERAL POLICY OF ISLAMIC IDEOLOGY IS TO GIVE FREEDOM OF CHOICE TO THE INDIVIDUAL, THEREFORE, ALLAH (SWT), THROUGH HIS MESSENGER, MAKES IT CLEAR THAT NO ONE SHOULD COMPEL ANY ONE TO WALK ON THE RIGHT PATH.

†  WHATEVER we spend, to seek the pleasure of ALLAH (SWT), works out our own good - the common welfare of the society. SO, a portion of Zakat and khums has to be spent, under the directions of a mujtahid, for the general benefit of the community.

It is recommended that to bring the infidels from the darkness of ignorance into the light of faith, charity may also be given to them.

WE SPEND IN THE WAY OF ALLAH (SWT) TO BENEFIT OURSELVES, BECAUSE WHATEVER WE SPEND IS PAID BACK TO US IN FULL.

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(2:272) O Prophet, you are not responsible for their guidance; Allah Himself shows guidance to anyone He pleases. And whatever wealth you spend in charity, it is for your own good. As you spend of your wealth to win Allah's pleasure, you will be given full reward for whatever you spend and you will not be deprived in the least of your rightful due. *313

*313. In the beginning Muslims tended to hesitate in helping either their non-Muslim relatives or other non-Muslims who were in need. They thought that helping Muslims only constituted 'spending in the way of Allah'. This verse rejects this attitude. The purpose of this verse is to point out that Muslims are not responsible for forcing true guidance down the throats of people; conveying the message of Truth to people absolves them of the obligation incumbent upon them. It is, then, for God either to favour the recipients of the message with true perception or not. In addition Muslims should not shrink from helping their relatives in the affairs of the world on the ground that they are not following the true guidance; they will he rewarded by God for whatever help they render to needy persons for the sake of God. 

لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُمْ بِسِيمَاهُمْ لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا ۗ وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ {2:273}

[Q2:273] Lilfuqaraaa'il lazeena uhsiroo fee sabeelil laahi laa yastatee'oona darban fil ardi yah sabuhumul jaahilu aghniyaaa'a minat ta'affufi ta'rifuhum biseemaahum laa yas'aloonan naasa ilhaafaa; wa maa tunfiqoo min khairin fa innal laaha bihee 'Aleem.

[Q2:273] (Alms are) for the poor who are confined in the way of ALLAH (SWT) -- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can recognise them by their mark; they do not beg from men importunately; and whatever good thing you spend, surely ALLAH (SWT) knows it.

[Q2:273] (Berinfaklah) kepada orang-orang fakir yang terikat (oleh jihad) di jalan ALLAH (SwT); mereka tidak dapat (berusaha) di muka bumi; orang yang tidak tahu menyangka mereka orang kaya karena memelihara diri dari minta-minta. Kamu kenal mereka dengan melihat sifat-sifatnya, mereka tidak meminta kepada orang secara mendesak. Dan apa saja harta yang baik yang kamu nafkahkan (di jalan ALLAH (SwT)), maka sesungguhnya ALLAH (SwT) Maha Mengetahui.

ALMS SHOULD BE GIVEN TO THOSE WHO ARE DEVOTEDLY ABSORBED IN THE SERVICE OF ALLAH (SWT). We can recognise them by [1] the light of contentment and [2] positive acceptance of their mission on their faces. They [3] do not solicit charity, but [4] live from hand to mouth. By stating that only those poor who abstain from begging deserve charity,

±  THIS VERSE, INDIRECTLY, CONDEMNS PROFESSIONAL BEGGARY.

±  "Go about in the land" means seeking sustenance for the family.

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(2:273) Those who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood and are, therefore, in straitened circumstances, specially deserve help. An ignorant person would suppose them to be well off because of their self-respect; you can know their real condition from their faces, for they are not the ones who would beg of people with importunity. And Allah will surely know whatever you will spend on them. *314

*314. The people referred to here are those who, because they had dedicated themselves wholly to serving the religion of God, were unable to earn their livelihood. In the time of the Prophet there was a group of such volunteer workers, known as Ashab al-Suffah, consisting of about three or four hundred people who had forsaken their homes and gone to Madina. They remained at all times in the company, of the Prophet, always at his beck and call to perform whatever service he required of them. They were dispatched by the Prophet on whatever expeditions he wished. Whenever there was nothing to do elsewhere, they stayed in Madina and devoted themseleves to acquiring religious knowledge and imparting it to others. Since they were full-time workers and had no private resources to meet their needs, God pointed out to the Muslims that helping such people was the best way of 'spending in the way of Allah'. 

الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {2:274}

[Q2:274] Allazeena yunfiqoona amwaalahum billaili wan nahaari sirranw wa 'alaaniyatan falahum ajruhum 'inda Rabbihim wa laa khawfun 'alaihim wa laa hum yahzanoon.
[Q2:274] (As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.

[Q2:274] Orang-orang yang menafkahkan hartanya di malam dan di siang hari secara tersembunyi dan terang-terangan, maka mereka mendapat pahala di sisi Tuhannya. Tidak ada kekhawatiran terhadap mereka dan tidak (pula) mereka bersedih hati.

Jalaluddin Suyuti writes in Durr ul Manthur (and all the Sunni scholars agree) THAT THIS VERSE WAS REVEALED in-praise of Ali to glorify his giving of four dirhams in the way of ALLAH (SWT) - **one by night, **one by day, **one secretly and **one openly.

Ø  Ibrahim bin Salih, Muhammad bin Salih, Yusuf bin Bilal, Muhammad bin Harun and Ibna Abbas report the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s saying that this verse was revealed to him in praise of Ali. Ali informed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that he had only four dirhams with him and he gave all of them in the way of ALLAH (SWT)  to seek His pleasure, and he was fully satisfied to know that ALLAH (SWT) had accepted his spending.

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(2:274) Those who spend their wealth secretly and openly by day and night, will have their reward with their Lord, and they have nothing to fear nor grieve.