SURAH AL-BAQARAH (AYAH 261 to 270)

مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ {2:261}

[Q2:261] Masalul lazeena yunfiqoona amwaalahum fee sabeelil laahi kamasali habbatin ambatat sab'a sanaabila fee kulli sumbulatim mi'atu habbah; wallaahu yudaa'ifu limai yashaaa; wallaahu Waasi'un 'Aleem.
[Q2:261] The parable of those who spend their property in the way of ALLAH (SWT) is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and ALLAH (SWT) multiplies for whom He pleases; and ALLAH (SWT) is Ample-giving, Knowing.

[Q2:261] Bandingan (derma) orang-orang yang membelanjakan hartanya pada jalan ALLAH (SwT), ialah sama seperti sebiji benih yang tumbuh menerbitkan tujuh tangkai; tiap-tiap tangkai itu pula mengandungi seratus biji. Dan (ingatlah), ALLAH (SwT) akan melipatgandakan pahala bagi sesiapa yang dikehendakiNya, dan ALLAH (SwT) Maha Luas (rahmat) kurniaNya, lagi Meliputi ilmu pengetahuanNya.

"Giving out" is the means to collect more. In the habits of Arabic speech, the number seven often implies its multiples, or great numbers. Please refer to the commentary of verses 3, 195 215 and 254 of this surah.

ä  WHATEVER IS SPENT IN THE WAY OF ALLAH (SWT), out of that which ALLAH (SWT) gives, will be returned repeatedly, added and amplified, in this world and in the hereafter, provided the conditions mentioned in the next two verses are fulfilled.

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(2:261) The charity *298 of those who expend their wealth in the way of Allah *299 may be likened to a grain of corn, which produces seven ears and each ear yields a hundred grains. Likewise Allah develops manifold the charity of anyone He pleases, for He is All-Embracing, All-Wise. *300

*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 cosiderations 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.

الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَا أَنْفَقُوا مَنًّا وَلَا أَذًى ۙ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {2:262}

[Q2:262] Allazeena yunfiqoona amwaalahum fee sabeelillaahi summa laa yutbi'oona maaa anfaqoo mannanw wa laaa azal lahum ajruhum 'inda Rabbihim; wa laa khawfun 'alaihim wa laa hum yahzanoon.
[Q2:262] (As for) those who spend their property in the way of ALLAH (SWT), then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve.

[Q2:262] Orang-orang yang membelanjakan hartanya pada jalan (ugama) ALLAH (SwT), kemudian mereka tidak mengiringi apa yang mereka belanjakan itu dengan perkataan membangkit-bangkit (pemberiannya), dan tidak pula menyinggung atau menyakiti (pihak yang diberi), mereka beroleh pahala di sisi Tuhan mereka, dan tidak ada kebimbangan (dari berlakunya kejadian yang tidak baik) terhadap mereka, dan mereka pula tidak akan berdukacita.

TRUE SPENDING OR GIVING SHOULD HAVE NO STRINGS ATTACHED - it should be done in the way of ALLAH (SWT). Spending in the way of ALLAH (SWT) grows the means of the spender manifold, PROVIDED he does not make it known, or cause harm by following it up with reproach - mannan meaning to give expression to the good done or reminding one of the favours done to him as a reproach, and azan meaning harm or inflicting a slightest injury. EVEN A MENTION OF ANY FAVOUR MAY PUT THE CONCERNED PERSON TO SHAME OR HUMILIATION IN THE EYES OF OTHERS.

Ì  Imam Husayn bin Ali used to give alms from behind the door, so that the needy might not feel ashamed and humiliated. His son, Imam Ali bin Husayn, used to kiss the hand of the needy before giving anything in charity, because, according to verse 9:104 of al Tawbah, it is ALLAH (SWT) who takes the alms.

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(2:262) Those people who expend their wealth in the way of Allah, and then do not follow up their charity with reminders of their generosity nor injure the feelings of the recipient, shall get their reward from their Lord; they will have no fear and no sorrow of any kind. *301

*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. 

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. 

أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ لَهُ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاءُ فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ {2:266}

[Q2:266] Ayawaddu ahadukum an takoona lahoo jannatum min nakheelinw wa a'naabin tajree min tahtihal anhaaru lahoo feehaa min kullis samaraati wa asaabahul kibaru wa lahoo zurriyyatun du'afaaa'u fa asaabahaaa i'saarun feehi naarun fahtaraqat; kazaalika yubaiyinul laahu lakumul aayaati la'allakum tatafakkaroon.

[Q2:266] Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus ALLAH (SWT) makes the communications clear to you, that you may reflect.

[Q2:266] Apakah ada salah seorang di antaramu yang ingin mempunyai kebun kurma dan anggur yang mengalir di bawahnya sungai-sungai; dia mempunyai dalam kebun itu segala macam buah-buahan, kemudian datanglah masa tua pada orang itu sedang dia mempunyai keturunan yang masih kecil-kecil. Maka kebun itu ditiup angin keras yang mengandung api, lalu terbakarlah. Demikianlah ALLAH (SwT) menerangkan ayat-ayat-Nya kepada kamu supaya kamu memikirkannya. 

ISLAM prescribes spending in the way of ALLAH (SWT), BUT does not treat it as a tax to be collected by the government. IT IS A MORAL RESPONSIBILITY TO CARRY OUT THE RELIGIOUS DUTY. It develops conscientiousness to observe the obligations prescribed by religion voluntarily to our utmost feasibility.

IT IS A WARNING TO THOSE WHO DO GOOD, BUT RENDER IT NULL AND VOID BY DOING BAD DEEDS BY AND BY. Man is always in need of quick recompense from ALLAH (SWT) in the shape of His bounties, THEREFORE, [*] it is downright stupidity to let the good deeds go waste. [*] If one does not guard one's good actions, they will be wiped out.

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(2:266) Would anyone of you wish that he should have a green garden of palm trees and vines, watered by canals and laden with all sorts of fruit and then it should be consumed by a fiery whirlwind at the very time when he himself has grown very old and his small children are too feeble to earn anything? *307 Thus Allah makes His revelations clear and plain to you that you may ponder over 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. 

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?

الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ ۖ وَاللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَفَضْلًا ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ {2:268}

[Q2:268] Ash Shaitaanu ya'idukumul faqra wa yaamurukum bilfahshaaa'i wallaahu ya'idukum maghfiratam minhu wa fadlaa; wallaahu Waasi'un 'Aleem.
[Q2:268] Shaitan threatens you with poverty and enjoins you to be niggardly, and ALLAH (SWT) promises you forgiveness from Himself and abundance; and ALLAH (SWT) is Ample-giving, Knowing.

[Q2:268] Setan menjanjikan (menakut-nakuti) kamu dengan kemiskinan dan menyuruh kamu berbuat kejahatan (kikir); sedang ALLAH (SwT) menjanjikan untukmu ampunan daripada-Nya dan karunia. Dan ALLAH (SwT) Maha Luas (karunia-Nya) lagi Maha Mengetahui.

Fahsha literally means indecency. IN THIS VERSE it means *selfishness or *close-fistedness which is, in fact, a worst type of indecency.

r  SHAYTAN FRIGHTENS US WITH LOSS. He rises in us at the time of giving. SO those men of large or moderate means who spend freely to enjoy life BUT FEAR THAT they would be short of those things which they give to the needy, and so withhold them, play in the hands of Shaytan.

MISERLINESS DUE TO THE FEAR OF POVERTY IS AN INDECENT TENDENCY PROMPTED BY SHAYTAN WHO ENJOINS SELFISHNESS UPON THOSE WHO HAVE DEVILISH CHARACTERISTICS, WHEREAS those who are godly in nature always expect grace and abundance from ALLAH (SWT), THEREFORE, give what they receive from Him.

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(2:268) Satan holds out to you the threat of poverty and prompts you to adopt a shameless niggardly conduct, but Allah holds out from Himself the promise of pardon and bounty: Allah is All-Embracing, All-Knowing.

يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ ۚ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ {2:269}

[Q2:269] Yu'til Hikmata mai yashaaa'; wa mai yutal Hikmata faqad ootiya khairan kaseeraa; wa maa yazzakkaru illaaa ulul albaab.

[Q2:269] He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.

[Q2:269] ALLAH (SwT) menganugerahkan al hikmah (kepahaman yang dalam tentang Al Qur'an dan As Sunah) kepada siapa yang Dia kehendaki. Dan barang siapa yang dianugerahi al hikmah itu, ia benar-benar telah dianugerahi karunia yang banyak. Dan hanya orang-orang yang berakal yang dapat mengambil pelajaran (dari firman ALLAH (SwT)).

Hikmah, not only means **intellectual power AND **ability to apply reason BUT ALSO implies [*] spiritual perception AND [*] command over divine guidance, particularly bestowed by the grace of ALLAH (SWT), to make right use of knowledge on all occasions. ALLAH (SWT) GIVES PERMISSION TO FATHOM THE DEPTH OF THE OCEAN OF WISDOM TO THOSE WHO ACTIVELY SEEK IT FROM HIM WITH DEVOTED DETERMINATION.

ä  The highest form of hikmah is revelation revealed to the divinely chosen and the thoroughly purified by the almighty all-wise. Please read verse 33:33 of al Ahzab with verses 56:77 to 79 of al Waqi-ah. THE CREATOR LORD CREATED A GROUP OF HIS CHOSEN REPRESENTATIVES, **thoroughly purified them, **gave them His wisdom, AND THEN **commissioned them to guide mankind, in every age and every clime, till eternity.

One after another the prophets of ALLAH (SWT) came with divine guidance at every stage of development in the human society; AND IN the end the last messenger of ALLAH (SWT), the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), came with the final message, after which the office of prophethood was terminated. TO PROTECT AND PRESERVE the revealed truth in its original form, uncorrupted, the merciful Lord, after risalat, established the institution of imamat, and appointed Imams (guide-leaders). Through the Imams of the Ahlul Bayt, the thoroughly purified, the divine guidance will continue to guide the people to the end of this world.

µ  ALLAH (SWT) HAS SHOWN HIM (MAN) THE RIGHT WAY (DAHR 76:3), AND GIVEN HIM THE FREE CHOICE TO IDENTIFY THESE RIGHTLY GUIDED GUIDES AND OBTAIN TRUE GUIDANCE, OR REJECT THEM AND GO ASTRAY.

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(2:269) He bestows wisdom upon anyone He wills, and he who is given wisdom is in fact given great wealth, *309 but only those who have common sense learn lessons from these things.

*309. 'Wisdom' signifies sound perception and sound judgement. The purpose of this statement is to point out that one who is possessed of wisdom will follow God's path rather than that of Satan. The followers of Satan believe that it is the height of wisdom and shrewdness to be constantly concerned with saving out of one's earnings, and to be perpetually on the look-out for higher income. But for those endowed with Divine perception such an attitude is sheer folly. True wisdom consists in using one's resource moderately to meet one's needs and in spending whatever is left for charitable purposes. It may be possible for a person who does not spend for charitable purposes to attain a much greater degree of worldy prosperity than others. The life of this world, however, is only a fraction of man's total life which is not limited to the confines of this world. One who risks the well-being of his eternal existence for the sake of highly transient well-beingin this world is indeed a fool. The truly wise person is he who makes full use of the tenure of this life and invests his resources in prosperity in this life that will never cease. 

وَمَا أَنْفَقْتُمْ مِنْ نَفَقَةٍ أَوْ نَذَرْتُمْ مِنْ نَذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ ۗ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ {2:270}

[Q2:270] Wa maaa anfaqtum min nafaqatin aw nazartum min nazrin fa innal laaha ya'lamuh; wa maa lizzaalimeena min ansaar.
[Q2:270] And whatever alms you give or (whatever) vow you vow, surely ALLAH (SWT) knows it; and the unjust shall have no helpers.

[Q2:270] Apa saja yang kamu nafkahkan atau apa saja yang kamu nazarkan, maka sesungguhnya ALLAH (SwT) mengetahuinya. Orang-orang yang berbuat lalim tidak ada seorang penolong pun baginya. 

For giving alms refer to the commentary of verses 2:261 to 268 of this surah.

ß  A nadhr, vow, is a self-directed warning, a reminder of promised action, so that one may be sure of going in the right direction. It is a voluntary undertaking of an act of virtue, binding oneself in gratitude for some special favour prayed for. If one does not constantly give alms and make vows, then one will find his way to loss.

‘The unjust’, in this verse, are those who interfere and try to frustrate the undertaking to walk on the right path and block the course of spending in the way of ALLAH (SWT).

"ALLAH (SWT) knows it" means He accepts both the good deeds and gives reward.

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(2:270) Surely Allah knows whatever you may have spent and whatever vow you may have made, and the wrong-doers (who spend in the way of Satan) shall have no helpers. *310

*310. Whether or not a man spends in the way of God, and whether or not he vows to spend in the way of God, God is fully aware both of his intentions and deeds. All those who either spend for the sake of God or vow to spend for the sake of God will be adequately rewarded. As for those who have either spent or have vowed to spend for others than God, no one will save them from God's chastisement.
'Vow' means either a man's pledge to spend something or to perform some act of goodness which is not obligatory on him providing a particular wish of his is fulfilled. Provided that this vow is related to some wish which is in itself permissible and good and that the person concerned makes it to none but God and for the sake of God, then such a vow will be reckoned as an act of obedience to God and its fulfilment will be worthy of reward. Otherwise such a vow will be seen as an act of disobedience and sin and its fulfilment will invite punishment from God.