Al-Baqarah 2:265–277

وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ

(while they in their own selves are sure and certain) meaning, they are certain that Allah shall reward them for these righteous acts with the best rewards. Similarly, in a Hadith collected by Al-Bukhari and Muslim, the Messenger of Allah ﷺ said,

«مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا»

(Whoever fasts Ramadan with faith and expectation...) meaning, believing that Allah commanded the fast, all the while awaiting His reward for fasting it.

Allah's statement,

كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ

(is that of a garden on a Rabwah) means, the example of a garden on `a height above the ground', as the majority of scholars have stated. Ibn `Abbas and Ad-Dahhak added that it also has flowing rivers.

Allah's statement,

أَصَابَهَا وَابِلٌ

(Wabil falls on it) means, heavy rain as we stated, So it produces its,

أُكُلُهَا

(yield of harvest) meaning, fruits or produce,

ضِعْفَيْنِ

(doubles), as compared to other gardens.

فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ

(And if it does not receive Wabil, a Tall suffices it.)

Ad-Dahhak said that the `Tall' is light rain. The Ayah indicates that the garden on the Rabwah is always fertile, for if heavy rain does not fall on it, light rain will suffice for it. Such is the case regarding the believer's good deeds, for they never become barren. Rather, Allah accepts the believer's righteous deeds and increases them, each according to his deeds. This is why Allah said next,

وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

(And Allah is All-Seer of what you do) meaning, none of His servants' deeds ever escapes His perfect watch.

The Example of Evil Deeds Nullifying Good Deeds

Al-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah ﷺ, "According to your opinion, about whom was this Ayah revealed,

أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ

(Would any of you wish to have a garden with date palms and vines...)."

They said, "Allah knows best." `Umar became angry and said, "Say we know or we do not know." Ibn `Abbas said, "O Leader of the Faithful! I have an opinion about it." `Umar said, "O my nephew! Say your opinion and do not belittle yourself." Ibn `Abbas said, "This is an example set for a deed." `Umar said, "What type of deed" Ibn `Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works."

This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said,

وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ

(while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind,

فِيهِ نَارٌ فَاحْتَرَقَتْ

(that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like

Ibn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, "Allah has set a good parable, and all His parables are good. He said,

أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الأَنْهَرُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَتِ

(Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein.)

But he lost all this in his old age,

وَأَصَابَهُ الْكِبَرُ

(while he is striken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak."

In his Mustadrak, Al-Hakim recorded that the Messenger of Allah ﷺ used to say in his supplication,

«اللَّهُمَّ اجْعَلْ أَوْسَعَ رِزْقِكَ عَلَيَ عِنْدَ كِبَرِ سِنِّي وَانْقِضَاءِ عُمُرِي»

(O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.)

This is why Allah said,

كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

(Thus Allah makes clear to you His Laws in order that you may give thought) meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said,

وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَلِمُونَ

(And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) 29:43.

يأَيُّهَا الَّذِينَ ءامَنُواْ أَنفِقُواْ مِن طَيّبَتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مّنَ الاْرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ إِلا أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ الشَّيْطَنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآء وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مّنْهُ وَفَضْلاً وَاللَّهُ وسِعٌ عَلِيمٌ

The Encouragement to Spend Honest Money for Allah's Sake

Allah commands His believing servants to spend in charity, as Ibn `Abbas stated, from the pure, honest money that they earned and from the fruits and vegetables that He has grown for them in the land. Ibn `Abbas said, "Allah commanded them to spend from the purest, finest and best types of their money and prohibited spending from evil and dishonest money, because Allah is pure and good and only accepts that which is pure and good." This is why Allah said,

وَلاَ تَيَمَّمُواْ الْخَبِيثَ

(and do not aim at that which is bad) meaning, filthy (impure) money,

مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ

(to spend from it, (though) you would not accept it) meaning, "If you were given this type, you would not take it, except if you tolerate the deficiency in it. Verily, Allah is far Richer than you, He is in no need of this money, so do not give, for His sake, what you would dislike for yourselves." It was reported that,

وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ

(and do not aim at that which is bad to spend from it) means, "Do not spend from the dishonest, impure money instead of the honest, pure money."

Ibn Jarir recorded that Al-Bara' bin `Azib commented on Allah's statement,

يأَيُّهَا الَّذِينَ ءَامَنُواْ أَنفِقُواْ مِن طَيِّبَتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ الاٌّرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ

(O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it,) that it was revealed about the Ansar. When the season for harvesting date-trees would start, the Ansar would collect ripe-date branches from their gardens and hang them on a rope erected between two pillars in the Masjid of the Messenger of Allah ﷺ. The poor emigrant Companions would eat from these dates. However, some of them (Ansar) would also add lesser type of dates in between ripe-date branches, thinking they are allowed to do so. Allah revealed this Ayah about those who did this,

وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ

(and do not aim at that which is bad to spend from it.)

`Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah,

وَلَسْتُم بِأَخِذِيهِ إِلاَ أَن تُغْمِضُواْ فِيهِ

(you would not accept it save if you close your eyes and tolerate therein) means, "If you had a right on someone who would pay you less than what you gave them, you would not agree until you require more from them to make up the difference. This is why Allah said,

إِلاَ أَن تُغْمِضُواْ فِيهِ

(save if you close your eyes and tolerate therein) meaning, `How do you agree for Me what you do not agree for yourselves, while I have a right to the best and most precious of your possessions" Ibn Abi Hatim and Ibn Jarir recorded this Hadith and Ibn Jarir added, "And this is the meaning of Allah's statement,

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ

(By no means shall you attain Al-Birr, unless you spend of that which you love)" 4:92

Allah said next,

وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ

(And know that Allah is Rich (free of all needs), and worthy of all praise) meaning, "Although Allah commanded you to give away the purest of your money in charity, He is far Richer from needing your charity, but the purpose is that the distance between the rich and the poor becomes less." Similarly, Allah said,

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ

(It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him) 22:37.

Allah is Rich and free of needing anything from any of His creatures, while all of His creatures stand in need of Him. Allah's bounty encompassing, and what He has never ends. Therefore, whoever gives away good and pure things in charity, let him know that Allah is the Most Rich, His favor is enormous and He is Most Generous, Most Compassionate; and He shall reward him for his charity and multiply it many times. So who would lend to He Who is neither poor nor unjust, Who is worthy of all praise in all His actions, statements, and decisions, of Whom there is neither a deity worthy of worship except Him, nor a Lord other than Him

Shaytanic Doubts Concerning Spending in Charity

Allah said,

الشَّيْطَنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآءِ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً وَاللَّهُ وَسِعٌ عَلِيمٌ

(Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.)

Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,

«إِنَّ لِلشَّيْطَانِ لَمَّةً بِابْنِ آدَمَ، وَلِلْمَلَكِ لَمَّةً، فَأَمَّا لَمَّةُ الشَّيطَانِ فَإِيعَادٌ بِالشَّرِّ، وَتَكْذِيبٌ بِالْحَقِّ، وَ أَمَّا لَمَّةُ الْمَلَكِ فَإِيعَادٌ بِالْخَيْرِ، وَتَصْدِيقٌ بِالْحَقِّ، فَمَنْ وَجَدَ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللهِ، فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ الْأُخْرَى فَلْيَتَعَوَّذْ مِنَ الشَّيْطَان»

(Shaytan has an effect on the son of Adam, and the angel also has an effect. As for the effect of Shaytan, it is by his threatening with evil repercussions and rejecting the truth. As for the effect of the angel, it is by his promise of a good end and believing in the truth. Whoever finds the latter, let him know that it is coming from Allah and let him thank Allah for it. Whoever finds the former, let him seek refuge - with Allah - from Shaytan.)

The Prophet then recited,

الشَّيْطَنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآءِ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً

(Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty)

This is the narration that At-Tirmidhi and An-Nasa'i collected in the book of Tafsir in their Sunan collections. Allah said,

الشَّيْطَنُ يَعِدُكُمُ الْفَقْرَ

(Shaytan threatens you with poverty), so that you hold on to whatever you have and refrain from spending it in Allah's pleasure.

وَيَأْمُرُكُم بِالْفَحْشَآءِ

(And orders you to commit Fahsha'), meaning, "Shaytan forbids you from spending in charity because of the false fear of becoming poor, and he encourages evil deeds, sins, indulging in what is prohibited, and immoral conduct." Allah said,

وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ

(Whereas Allah promises you forgiveness from Himself) instead of the evil that Shaytan enjoins on you,

وَفَضْلاً

(And Bounty) as opposed to the poverty that Shaytan frightens you with,

وَاللَّهُ وَسِعٌ عَلِيمٌ

(And Allah is All-Sufficient for His creatures' needs, All-Knower.)

The Meaning of Al-Hikmah

Allah said,

يُؤْتِى الْحِكْمَةَ مَن يَشَآءُ

(He grants Hikmah to whom He wills.)

`Ali bin Abi Talhah reported that Ibn `Abbas said, "That is knowledge of the Qur'an. For instance, the abrogating and the abrogated, what is plain and clear and what is not as plain and clear, what it allows, and what it does not allow, and its parables." Imam Ahmad recorded that Ibn Mas`ud said that he heard the Messenger of Allah ﷺ saying,

«لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللهُ حِكْمَةً فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا»

(There is no envy except in two instances: a person whom Allah has endowed with wealth and he spends it righteously, and a person whom Allah has given Hikmah and he judges by it and teaches it to others.)

This was also collected by Al-Bukhari, Muslim, An-Nasa'i, Ibn Majah.

Allah's statement,

وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَبِ

(But none remember (will receive admonition) except men of understanding.) means, "Those who will benefit from the advice are those who have sound minds and good comprehension with which they understand the words (of advice and reminder) and their implications."

Allah states that He has perfect knowledge of the good deeds performed by all of His creation, such as charity and various vows, and He rewards tremendously for these deeds, provided they are performed seeking His Face and His promise. Allah also warns those who do not work in his obedience, but instead disobey His command, reject His revelation and worship others besides Him:

وَمَا لِلظَّلِمِينَ مِنْ أَنصَارٍ

(And for the wrongdoers there are no helpers.) meaning, who will save them from Allah's anger and torment on the Day of Resurrection.

The Virtue of Disclosing or Concealing Charity

Allah said,

إِن تُبْدُواْ الصَّدَقَتِ فَنِعِمَّا هِىَ

(If you disclose your Sadaqat, it is well) meaning, "It is well if you make known the charity that you give away."

Allah's statement,

وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ

(But if you conceal them and give them to the poor, that is better for you.) this indicates that concealing charity is better than disclosing it, because it protects one from showing off and boasting. However, if there is an apparent wisdom behind disclosing the charity, such as the people imitating this righteous act, then disclosing it becomes better than concealing it. The Messenger of Allah ﷺ said,

«الْجَاهِرُ بِالْقُرْآنِ كَالْجَاهِرِ بِالصَّدَقَةِ، وَالْمُسِرُّ بِالْقُرآنِ كَالْمُسِرِّ بِالصَّدَقَة»

(He who utters aloud Qur'anic recitation is just like he who discloses charity acts. He who conceals Qur'anic recitation is just like he who conceals charity acts.)

The Ayah indicates that it is better that acts of charity be concealed, as reiterated by the Hadith that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,

«سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إلَّا ظِلُّهُ: إِمَامٌ عَادِلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ،اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ، إِذَا خَرَجَ مِنْهُ حَتَّى يَرْجِعَ إِلَيْهِ، وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ، فَقَالَ: إِنِّي أَخَافُ اللهَ رَبَّ الْعَالَمِينَ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا، حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه»

(Allah will give shade to seven on the Day when there will be no shade but His. (They are:) a just ruler, a youth who has been brought up in the worship of Allah, two persons who love each other only for Allah's sake who meet and part in Allah's cause only, a man whose heart is attached to the Masjids from the time he departs the Masjid until he returns to it, a person who remembers Allah in seclusion and his eyes are then flooded with tears, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, `I fear Allah, Lord of the worlds', and a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given.)

Allah's statement,

وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ

((Allah) will expiate you some of your sins) means, in return for giving away charity, especially if it was concealed. Therefore, you will gain goodness by your rank being raised, and your sins being forgiven.

Allah's statement,

وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

(And Allah is Well-Acquainted with what you do) means, "No good deed that you perform escapes His knowledge, and He shall reward for it."

Giving Charity to Polytheists

Abu `Abdur-Rahman An-Nasa'i recorded that Ibn `Abbas said that they "disliked giving charity to their polytheist relatives, but were later on allowed to give it to them when they inquired about this matter, and this Ayah was revealed,

لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلِأَنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَآءَ وَجْهِ اللَّهِ وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ

(Not upon you (Muhammad) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.)

Allah's statement,

وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلِأَنفُسِكُمْ

(And whatever you spend in good, it is for yourselves) is similar to His other statement,

مَّنْ عَمِلَ صَلِحاً فَلِنَفْسِهِ

(Whosoever does righteous good deed, it is for (the benefit of) his ownself.)

There are many other similar Ayat in the Qur'an.

Allah said next,

وَمَا تُنفِقُونَ إِلاَّ ابْتِغَآءَ وَجْهِ اللَّهِ

(When you spend not except seeking Allah's Face.)

Al-Hasan Al-Basri commented, "Whenever the believer spends, including what he spends on himself, he seeks Allah's Face with it." `Ata' Al-Khurasani said that the Ayah means, "You give away charity for the sake of Allah. Therefore, you will not be asked about the deeds or wickedness of those who receive it." This is a sound meaning, indicating that when one spends in charity for Allah's sake, then his reward will be with Allah. He will not be asked if the charity unintentionally reached righteous, evil, deserving, or undeserving persons, for he will be rewarded for his good intention. The proof to this statement is the Ayah,

وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ

(And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.)

The Two Sahihs recorded a Hadith by Abu Hurayrah that the Messenger of Allah ﷺ said,

«قَالَ رَجُلٌ: لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ زَانِيَةٍ، فَأَصْبَحَ النَّاسُ يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى زَانِيَةٍ، فَقَالَ: اللَّهُمَ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ غَنِيَ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى غَنِيَ، قَالَ: اللَّهُمَّ لَكَ الْحَمْدُ عَلَى غَنِيَ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ سَارِقٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى سَارِقٍ، فَقَالَ: فَقَالَ:اللَّهُمَّ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، وَعَلَى غَنِيَ، وَعَلَى سَارِقٍ. فَأُتِيَ فَقِيلَ لَهُ: أَمَّا صَدَقَتُكَ فَقَدْ قُبِلَتْ، وَأَمَّا الزَّانِيَةُ فَلَعَلَّهَا أَنْ تَسْتَعِفَّ بِهَا عَنْ زِنَاهَا، وَلَعَلَّ الْغَنِيَّ يَعْتَبِرُ فَيُنْفِقُ مِمَّا أَعْطَاهُ اللهُ، وَلَعَلَّ السَّارِقَ أَنْ يَسْتَعِفَّ بِهَا عَنْ سَرِقَتِه»

(A man said, "Tonight, I shall give charity." He went out with his charity and (unknowingly) gave it to an adulteress. The next morning the people said that alms were given to an adulteress. The man said, "O Allah! All the praises are for You. (I gave my alms) to an adulteress. Tonight, I shall give alms again." He went out with his charity and (unknowingly) gave it to a rich person. The next morning (the people) said, "Last night, a wealthy person was given alms." He said, "O Allah! All the praises are for You. (I gave alms) to a wealthy man. Tonight, I shall again give charity." So he went out with his charity and (unknowingly) gave it to a thief. The next morning (the people) said, "Last night, a thief was given alms." He said, "O Allah! All the praises are for You. (I have given alms) to an adulteress, a wealthy man and a thief." Then, someone came to him and said, "The alms that you gave away were accepted. As for the adulteress, the alms might make her abstain from adultery. As for the wealthy man, it might make him take a lesson and spend his wealth that Allah has given him. As for the thief, it might make him abstain from stealing.")

Who Deserves Charity

Allah said,

لِلْفُقَرَآءِ الَّذِينَ أُحصِرُواْ فِى سَبِيلِ اللَّهِ

((Charity is) for the poor, who in Allah's cause are restricted (from travel)) meaning, the migrants who migrated to Allah and His Messenger, resided in Al-Madinah and did not have resources that sufficiently provided them with their needs,

لاَ يَسْتَطِيعُونَ ضَرْبًا فِى الاٌّرْضِ

(And cannot Darban (move about) in the land) meaning, "They cannot travel in the land to seek means of livelihood." Allah said in other instances using a variation of the word Darban

وَإِذَا ضَرَبْتُمْ فِى الاٌّرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلوةِ

(And when you (Muslims) travel in the land, there is no sin on you if you shorten the Salah (the prayer)) 4:101, and,

أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ يُقَتِلُونَ فِى سَبِيلِ اللَّهِ فَاقْرَءُواْ

(He knows that there will be some among you sick, others traveling through the land, seeking Allah's bounty, yet others fighting in Allah's cause) 73:20.

Allah then said,

يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَآءَ مِنَ التَّعَفُّفِ

(The one who knows them not, thinks that they are rich because of their modesty) meaning, those who do not know their situation think that they are well-off because they are modest in their clothes and speech. There is a Hadith with this meaning that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,

«لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ، وَاللُّقْمَةُ وَاللُّقْمَتَانِ، وَالْأُكْلَةُ وَالْأُكْلَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا»

(The Miskin (needy) is not he who wanders about and whose need is sufficed by a date or two, a bite or two or a meal or two. Rather, the Miskin is he who neither has enough resources to sustain him, all the while people are unaware of his need so they do not give to him, nor does he ask people for anything.)

Imam Ahmad also recorded this Hadith from Ibn Mas`ud.

Allah's statement,

تَعْرِفُهُم بِسِيمَهُمْ

(You may know them by their mark) means, "Those who have good minds discover their situation," just as Allah said in other instances,

سِيمَهُمْ فِى وُجُوهِهِمْ

(The mark of them (i.e. of their faith) is on their faces) 48:29, and,

وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ

(But surely, you will know them by the tone of their speech!) 47:30. Allah's statement,

لاَ يَسَْلُونَ النَّاسَ إِلْحَافًا

(they do not beg of people at all) means, they do not beg and, thus, do not require people to provide them with more than what they actually need. Indeed, those who ask people for help, while having what suffices for their needs, have begged.

Imam Ahmad recorded that Abu Sa`id said, "My mother sent me to the Messenger of Allah ﷺ to ask him for help, but when I came by him I sat down. The Prophet faced me and said to me,

«مَنِ اسْتَغْنَى أَغْنَاهُ اللهُ، وَمَنِ اسْتَعَفَّ أَعَفَّهُ اللهُ، وَمَنِ اسْتَكَفَّ كَفَاهُ اللهُ، وَمَنْ سَأَلَ وَلَهُ قِيمَةُ أُوقِيَّةٍ فَقَدْ أَلْحَف»

(Whoever felt satisfied, then Allah will enrich him. Whoever is modest, Allah will make him decent. Whoever is content, then Allah will suffice for him. Whoever asks people, while having a small amount, will have begged the people.)

Abu Sa`id said, "I said to myself, 'I have a camel, Al-Yaqutah, and indeed, it is worth more than a small amount.' And I went back without asking the Prophet for anything." This is the same wording for this Hadith collected by Abu Dawud and An-Nasa'i.

Allah's statement,

وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

(And whatever you spend in good, surely Allah knows it well) indicates that no charity escapes Him, and He will reward it fully and perfectly on the Day of Resurrection, when it is most desperately needed.

Praise for those who Spend in Charity

Allah said,

الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً فَلَهُمْ أَجْرُهُم عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

(Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.)

This Ayah praises those who spend in charity for Allah's sake, seeking His pleasure, day and night, publicly and in secret, including what one spends on his family. The Two Sahihs recorded that the Messenger of Allah ﷺ said to Sa`d bin Abi Waqqas:

«وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلَّا ازْدَدْتَ بِهَا دَرَجَةً وَرِفْعَةً، حَتَّى مَا تَجْعَلُ فِي فِي امْرَأَتِك»

(You will not spend charity with which you seek Allah's Face, but you will ascend a higher degree and status because of it, including what you put in your wife's mouth.)

Imam Ahmad recorded that Abu Mas`ud said that the Prophet said,

«إِنَّ الْمُسْلِمَ إِذَا أَنْفَقَ عَلَى أَهْلِهِ نَفَقَةً يَحْتَسِبُهَا، كَانَتْ لَهُ صَدَقَة»

(When the Muslim spends on his family while awaiting the reward for it from Allah, it will be written as charity for him.)

Al-Bukhari and Muslim also recorded this Hadith.

Allah said,

فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ

(shall have their reward with their Lord), on the Day of Resurrection, as reward for what they spent in acts of obedience. We previously explained the Ayah,

فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

(there shall be no fear on them nor shall they grieve.)

The Punishment for Dealing with Riba (Interest and Usury)

After Allah mentioned the righteous believers who give charity, pay Zakah and spend on their relatives and families at various times and conditions, He then mentioned those who deal in usury and illegally acquire people's money, using various evil methods and wicked ways. Allah describes the condition of these people when they are resurrected from their graves and brought back to life on the Day of Resurrection:

الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَنُ مِنَ الْمَسِّ

(Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity.)

This Ayah means, on the Day of Resurrection, these people will get up from their graves just as the person afflicted by insanity or possesed by a demon would. Ibn `Abbas said, "On the Day of Resurrection, those who consume Riba will be resurrected while insane and suffering from seizures." Ibn Abi Hatim also recorded this and then commented, "This Tafsir was reported from `Awf bin Malik, Sa`id bin Jubayr, As-Suddi, Ar-Rabi` bin Anas, Qatadah and Muqatil bin Hayyan." Al-Bukhari recorded that Samurah bin Jundub said in the long Hadith about the dream that the Prophet had,

«فَأَتْينَا عَلَى نَهْرٍ حَسِبْتُ أَنَّهُ كَانَ يَقُولُ: أَحْمَرَ مِثْلَ الدَّمِ، وَإِذَا فِي النَّهْرِ رَجُلٌ سَابِحٌ يَسْبَحُ، وَإِذَا عَلَى شَطِّ النَّهْرِ رَجُلٌ قَدْ جَمَعَ عِنْدَهُ حِجَارَةً كَثِيرَةً،وَإِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ، ثُمَّ يَأْتِي ذَلِكَ الَّذِي قَدْ جَمَعَ الْحِجَارَةَ عِنْدَهُ، فَيَفْغَرُ لَهُ فَاهُ فَيُلْقِمُهُ حَجَرًا»

(We reached a river -the narrator said, "I thought he said that the river was as red as blood"- and found that a man was swimming in the river, and on its bank there was another man standing with a large collection of stones next to him. The man in the river would swim, then come to the man who had collected the stones and open his mouth, and the other man would throw a stone in his mouth.)

The explanation of this dream was that the person in the river was one who consumed Riba.

Allah's statement,

ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ

(That is because they say: "Trading is only like Riba," whereas Allah has permitted trading and forbidden Riba) indicates that the disbelievers claimed that Riba was allowed due to the fact that they rejected Allah's commandments, not that they equated Riba with regular trade. The disbelievers did not recognize that Allah allowed trade in the Qur'an, for if they did, they would have said, "Riba is trade." Rather, they said,

إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ

(Trading is only like Riba) meaning, they are similar, so why did Allah allow this, but did not allow that, they asked in defiance of Allah's commandments.

Allah's statement,

وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ

(Whereas Allah has permitted trading and forbidden Riba) might be a continuation of the answer to the disbelievers' claim, who uttered it, although they knew that Allah decided that the ruling on trade is different from that of Riba. Indeed, Allah is the Most Knowledgeable, Most Wise, Whose decision is never resisted. Allah is never asked about what He does, while they will be asked. He is knowledgeable of the true reality of all things and the benefits they carry. He knows what benefits His servants, so He allows it for them, and what harms them, so He forbids them from it. He is more merciful with them than the mother with her own infant.

Thereafter, Allah said,

فَمَن جَآءَهُ مَوْعِظَةٌ مِّنْ رَّبِّهِ فَانتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ

(So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge)), meaning those who have knowledge that Allah made usury unlawful, and refrain from indulging in it as soon as they acquire this knowledge, then Allah will forgive their previous dealings in Riba,

عَفَا اللَّهُ عَمَّا سَلَف

(Allah has forgiven what is past.)

On the day Makkah was conquered the Prophet said,

«وَكُلُّ رِبًا فِي الْجَاهِلِيَّةِ مَوْضُوعٌ تَحْتَ قَدَمَيَ هَاتَيْنِ، وَأَوَّلُ رِبًا أَضَعُ، رِبَا الْعَبَّاس»

(All cases of Riba during the time of Jahiliyyah (pre-Islamic period of ignorance) is annulled and under my feet, and the first Riba I annul is the Riba of Al-'Abbas (the Prophet's uncle).)

We should mention that the Prophet did not require the return of the interest that they gained on their Riba during the time of Jahiliyyah. Rather, he pardoned the cases of Riba that occured in the past, just as Allah said,

فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ

(shall not be punished for the past; his case is for Allah (to judge)).

Sa`id bin Jubayr and As-Suddi said that,

فَلَهُ مَا سَلَفَ

(shall not be punished for the past) refers to the Riba one consumed before it was prohibited. Allah then said,

وَمَنْ عَادَ

(But whoever returns) meaning, deals in Riba after gaining knowledge that Allah prohibited it, then that warrants punishment, and in this case, the proof will have been established against such person. This is why Allah said,

فَأُوْلَئِكَ أَصْحَبُ النَّارِ هُمْ فِيهَا خَلِدُونَ

(such are the dwellers of the Fire – they will abide therein forever.)

Abu Dawud recorded that Jabir said, "When

الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَنُ مِنَ الْمَسِّ

(Those who eat Riba will not stand (on the Day of Resurrection) except like a person beaten by Shaytan leading him to insanity) was revealed, the Messenger of Allah ﷺ said,

«مَنْ لَمْ يَذَرِ الْمُخَابَرَةَ فَلْيُؤْذِنْ بِحَرْبٍ مِنَ اللهِ وَرَسُولِه»

(Whoever does not refrain from Mukhabarah, then let him receive a notice of war from Allah and His Messenger.)"

Al-Hakim also recorded this in his Mustadrak, and he said, "It is Sahih according to the criteria of Muslim, and he did not record it." Mukhabarah (sharecropping), farming land in return for some of its produce, was prohibited. Muzabanah, trading fresh dates still on trees with dried dates already on the ground, was prohibited. Muhaqalah, which refers to trading produce not yet harvested, with crops already harvested, was also prohibited. These were prohibited to eradicate the possibility that Riba might be involved, for the quality and equity of such items are only known after they become dry.

The subject of Riba is a difficult subject for many scholars. We should mention that the Leader of the Faithful, `Umar bin Al-Khattab, said, "I wished that the Messenger of Allah ﷺ had made three matters clearer for us, so that we could refer to his decision: the grandfather (regarding inheriting from his grandchildren), the Kalalah (those who leave neither descendants nor ascendants as heirs) and some types of Riba." `Umar was refering to the types of transactions where it is not clear whether they involve Riba or not. The Shari`ah supports the rule that for any matter that is unlawful, then the means to it are also unlawful, because whatever results in the unlawful is unlawful, in the same way that whenever an obligation will not be complete except with something, then that something is itself an obligation.

The Two Sahihs recorded that An-Nu`man bin Bashir said that he heard the Messenger of Allah ﷺ say,

«إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ، فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَولَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيه»

(Both lawful and unlawful things are evident, but in between them there are matters that are not clear. So whoever saves himself from these unclear matters, he saves his religion and his honor. And whoever indulges in these unclear matters, he will have fallen into the prohibitions, just like a shepherd who grazes (his animals) near a private pasture, at any moment he is liable to enter it.)

The Sunan records that Al-Hasan bin `Ali said that he heard the Messenger of Allah ﷺ say,

«دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُك»

(Leave that which makes you doubt for that which does not make you doubt.)

Ahmad recorded that Sa`id bin Al-Musayyib said that `Umar said, "The Ayah about Riba was one of the last Ayat to be revealed, and the Messenger of Allah ﷺ died before he explained it to us. So leave that which makes you doubt for that which does not make you doubt."

Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«الرِّبَا سَبْعُونَ حُوبًا، أَيْسَرُهَا أَنْ يَنْكِحَ الرَّجُلُ أُمَّه»

(Riba is seventy types, the least of which is equal to one having sexual intercourse with his mother.)

Continuing on the subject of prohibiting the means that lead to the unlawful, there is a Hadith that Ahmad recorded in which `A'ishah said, "When the Ayat in Surat Al-Baqarah about Riba were revealed, the Messenger of Allah ﷺ went out to the Masjid and recited them and also prohibited trading in alcohol." The Six collections recorded this Hadith, with the exception of At-Tirmidhi. The Two Sahihs recorded that the Messenger of Allah said,

«لَعَنَ اللهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا، وَأَكَلُوا أَثْمَانَهَا»

(May Allah curse the Jews! Allah forbade them to eat animal fat, but they melted it and sold it, eating its price.)

`Ali and Ibn Mas`ud narrated that the Messenger of Allah ﷺ said,

«لَعَنَ اللهُ آكِلَ الرِّبَا وَمُوكِلَهُ وَشَاهِدَيْهِ وَكَاتِبَه»

(May Allah curse whoever consumes Riba, whoever pays Riba, the two who are witnesses to it, and the scribe who records it.)

They say they only have witnesses and a scribe to write the Riba contract when they want it to appear to be a legitimate agreement, but it is still invalid because the ruling is applied to the agreement itself, not the form that it appears in. Verily, deeds are judged by their intentions.

Allah Does Not Bless Riba

Allah states that He destroys Riba, either by removing this money from those who eat it, or by depriving them of the blessing, and thus the benefit of their money. Because of their Riba, Allah will torment them in this life and punish them for it on the Day of Resurrection. Allah said,

قُل لاَّ يَسْتَوِى الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ

(Say: "Not equal are Al-Khabith (evil things) and At-Tayyib (good things), even though the abundance of Al-Khabith may please you") 5:100

وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَى بَعْضٍ فَيَرْكُمَهُ جَمِيعاً فَيَجْعَلَهُ فِى جَهَنَّمَ

(And put the wicked (disbelievers and doers of evil deeds) one over another, heap them together and cast them into Hell) 8:37, and,

وَمَآ ءَاتَيْتُمْ مِّن رِّباً لِّيَرْبُوَاْ فِى أَمْوَالِ النَّاسِ فَلاَ يَرْبُواْ عِندَ اللَّهِ

(And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people's property, has no increase with Allah) 30:39.

Ibn Jarir said that Allah's statement,

يَمْحَقُ اللَّهُ الْرِّبَواْ

(Allah will destroy Riba) is similar to the statement reported of `Abdullah bin Mas`ud, "Riba will end up with less, even if it was substantial." Imam Ahmad recorded a similar statement in Al-Musnad.

Allah Increases Charity, Just as One Raises His Animal

Allah's statement,

وَيُرْبِى الصَّدَقَتِ

(And will give increase for Sadaqat) means, Allah makes charity grow, or He increases it. Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«مَنْ تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ، وَلَا يَقْبَلُ اللهُ إِلَّا الطَّيِّبَ، فَإِنَّ اللهَ يَتَقَبَّلُهَا بِيَمِينِهِ، ثُمَّ يُرَبِّيهَا لِصَاحِبِهِ، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ حَتَّى تَكُونَ مِثْلَ الْجَبَل»

(Whoever gives in charity what equals a date from honest resources, and Allah only accepts that which is good and pure, then Allah accepts it with His right (Hand) and raises it for its giver, just as one of you raises his animal, until it becomes as big as a mountain.)

This was recorded in the book of Zakah.

Allah Does not Like the Disbelieving Sinners

Allah's statement,

وَاللَّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ

(And Allah likes not the disbelievers, sinners) indicates that Allah does not like he who has a disbelieving heart, who is a sinner in tongue and action. There is a connection between the beginning of the Ayah on Riba and what Allah ended it with. Those who consume Riba are not satisfied with the permissible and pure resources that Allah provided them. Instead, they try to illegally acquire people's money by relying on evil methods. This demonstrates their lack of appreciation for the bounty that Allah provides.

Praising Those Who Thank Allah

Allah praised those who believe in His Lordship, obey His commands, thank Him and appreciate Him. They are those who are kind to His creation, establish prayer and give charity due on their money. Allah informed them of the honor that He has prepared for them and that they will be safe from the repercussions of the Day of Resurrection. Allah said,

إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّلِحَتِ وَأَقَامُواْ الصَّلَوةَ وَآتَوُاْ الزَّكَوةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

(Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.)