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Surah 2. Al-Baqara

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2:251
فَهَزَمُوهُم بِإِذْنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ وَٱلْحِكْمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ ٱلْأَرْضُ وَلَـٰكِنَّ ٱللَّهَ ذُو فَضْلٍ عَلَى ٱلْعَـٰلَمِينَ Fahazamoohum bii th ni All a hi waqatala d a woodu j a loota wa a t a hu All a hu almulka wa a l h ikmata waAAallamahu mimm a yash a o walawl a dafAAu All a hi a l nn a sa baAA d ahum bibaAA d in lafasadati alar d u wal a kinna All a ha th oo fa d lin AAal a alAA a lameen a
And thereupon, by God's leave, they routed them. And David slew Goliath; and God bestowed upon him dominion, and wisdom, and imparted to him the knowledge of whatever He willed. And if God had not enabled people to defend themselves against one another,242 corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds.
  - Mohammad Asad

Lit., "were it not that God repels some people by means of others": an elliptic reference to God's enabling people to defend themselves against aggression or oppression. {Exactly the same phrase occurs in 22:40 , which deals with fighting in self-defence}.

By Allah's will they put the unbelievers to flight, and Dawood (David) killed Jalut. Allah gave Dawood the kingdom and wisdom and taught him what else He pleased. If Allah had not been repelling one set of people by the might of others, there would indeed be disorder on earth, but Allah is Gracious to all the worlds.
  - Muhammad Farooq-i-Azam Malik
So they defeated them by Allah's Will, and David killed Goliath. And Allah blessed David with kingship and wisdom and taught him what He willed. Had Allah not repelled a group of people by 'the might of' another, corruption would have dominated the earth, but Allah is Gracious to all.
  - Mustafa Khattab
So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures.
  - Marmaduke Pickthall
By Allah's will they routed them: and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah check one set of people by means of another the earth would indeed be full of mischief but Allah is full of bounty to all the worlds. 286 287 283
  - Abdullah Yusuf Ali

Carried by angels: these words refer to the Tabut or Ark, the cherubims with outstretched wings on the lid may well be supposed to carry the security or peace which the Ark symbolised.

Note how the whole story is compressed into a few words as regards narration, but its spiritual lessons are dwelt upon from many points of view. The Old Testament is mainly interested in the narrative, which is full of detail, but says little about the universal truths of which every true story is a parable. The Qur-an assumes the story, but tells the parable.

David was not only a shepherd, a warrior, a king, a wise man, and a prophet, but was also endowed with the gifts of poetry and music. His Psalms (sabur) are still extant.

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2:252
تِلْكَ ءَايَـٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۚ وَإِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ Tilka a y a tu All a hi natlooh a AAalayka bi a l h aqqi wainnaka lamina almursaleen a
THESE are God's messages: We convey them unto thee, [O Prophet,] setting forth the truth - for, verily, thou art among those who have been entrusted with a message.
  - Mohammad Asad
These are the revelations of Allah; We recite them to you in truth. Surely you, O Muhammad, are one of Our Rasools.
  - Muhammad Farooq-i-Azam Malik
These are Allah's revelations which We recite to you 'O Prophet' in truth. And you are truly one of the messengers.
  - Mustafa Khattab
These are the portents of Allah which We recite unto thee (Muhammad) with truth, and Lo! thou art of the number of (Our) messengers;
  - Marmaduke Pickthall
These are the signs of Allah; We rehearse them to thee in truth: verily thou art one of the apostles.
  - Abdullah Yusuf Ali

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2:253
تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَـٰتٍ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَـٰتِ وَأَيَّدْنَـٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ وَلَـٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَـٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ Tilka a l rrusulu fa dd aln a baAA d ahum AAal a baAA d in minhum man kallama All a hu warafaAAa baAA d ahum daraj a tin wa a tayn a AAees a ibna maryama albayyin a ti waayyadn a hu biroo h i alqudusi walaw sh a a All a hu m a iqtatala alla th eena min baAAdihim min baAAdi m a j a athumu albayyin a tu wal a kini ikhtalafoo faminhum man a mana waminhum man kafara walaw sh a a All a hu m a iqtataloo wal a kinna All a ha yafAAalu m a yureed u
Some of these apostles have We endowed more highly than others: among them were such as were spoken to by God [Himself], and some He has raised yet higher.243 And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration.244 And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills.245
  - Mohammad Asad

This appears to be an allusion to Muhammad inasmuch as he was the Last Prophet and the bearer of a universal message applicable to all people and to all times. By "such as were spoken to by God" Moses is meant (see the last sentence of 4:164 ).

The mention, in this context, of Jesus by name is intended to stress the fact of his having been a prophet, and to refute the claims of those who deify him. For an explanation of the term ruh al-qudus (rendered by me as "holy inspiration"), see note [71] on verse {87} of this surah.

Once again - as in verse {213} above - the Qur'an alludes to the inevitability of dissension among human beings: in other words, it is the will of God that their way to the truth should be marked by conflicts and trial by error.

JUZ : 3 These are the Rasools (which We have sent for the guidance of mankind). We have exalted some above others. To some Allah spoke directly; others He raised high in ranks; to Isa (Jesus) the son of Maryem (Mary) We gave clear Signs and supported him with the Holy Spirit. If Allah wished the people who received the clear signs would not have fought against each other; but they disputed as a result, there were some who believed while others rejected. Yet If Allah wanted, they would not have fought each other; but Allah does what He intends.
  - Muhammad Farooq-i-Azam Malik
We have chosen some of those messengers above others.1 Allah spoke directly to some, and raised some high in rank. To Jesus, son of Mary, We gave clear proofs and supported him with the holy spirit.2 If Allah had willed, succeeding generations would not have fought 'among themselves' after receiving the clear proofs. But they differed- some believed while others disbelieved. Yet if Allah had willed, they would not have fought one another. But Allah does what He wills.
  - Mustafa Khattab

 Those messengers mentioned earlier in this sûrah (see verse 136).

 i.e., Gabriel.

Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's sovereignty) and We supported him with the holy Spirit. And if Allah had so willed it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will.
  - Marmaduke Pickthall
Those apostles We endowed with gifts some above others: to one of them Allah spoke; others He raised to degrees (of honor); to Jesus the son of Mary We gave clear (Signs) and strengthened him with the Holy Spirit. If Allah had so willed succeeding generations would not have fought among each other after clear (Signs) had come to them but they (chose) to wrangle some believing and others rejecting. If Allah had so willed they would not have fought each other; but Allah fulfilleth His plan. 289 290 291 292 293
  - Abdullah Yusuf Ali

Different gifts and different modes of procedure are prescribed to God's Apostles in different ages, and perhaps their degrees are different though it is not for us mortals, with our imperfect knowledge to make any difference between one and another of God's Apostles (ii. 136). As this winds up the argument about fighting, three illustrations are given from the past, how it affected God's Messengers. To Moses God spoke in clouds of glory; he led his men for forty years through the wilderness, mainly fighting against the unbelief of his own people; he organised them to fight with the sword for Palestine, but was raised to God's mercy before his enterprise ripened, and it fell to Joshua to carry out his plan. David, though a mere shepherd boy, was chosen by God. He overthrew the greatest warrior of his time, became a king, and waged successful wars, being also a prophet, a poet, and a musician. Jesus was "strengthened with the holy spirit": he was given no weapons to fight and his mission was of a more limited character. In Muhammad's mission these and other characters were combined. Gentler than Jesus, he organised on a vaster scale than Moses and from Medina he ruled and gave laws, and the Qur-an has a vaster scope than the Psalms of David.

Moses: see note above.

There is a two-fold sense: they were raised to high posts of honour, and they rose by degrees. I take the reference to be to David.

Cf. ii 87. See n. 401 to iii. 62.

If some power of choice was to be given to man, his selfishness inevitably caused divisions. It must not be supposed that it frustrates God's Plan. He carries it out as He will.

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2:254
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِمَّا رَزَقْنَـٰكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَـٰعَةٌ ۗ وَٱلْكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ Y a ayyuh a alla th eena a manoo anfiqoo mimm a razaqn a kum min qabli an yatiya yawmun l a bayAAun feehi wal a khullatun wal a shaf a AAatun wa a lk a firoona humu a l thth a limoon a
O YOU who have attained to faith! Spend [in Our way] out of what We have granted you as sustenance ere there come a Day246 when there will be no bargaining, and no friendship, and no intercession. And they who deny the truth - it is they who are evildoers!
  - Mohammad Asad

I.e., the Day of Judgment. With this exhortation, the Qur'an returns to the subject of verse {245}: "Who is it that will offer up unto God a goodly loan?" We may, therefore, infer that the "spending in God's way" relates here to every kind of sacrifice in God's cause, and not merely to the spending of one's possessions.

O believers! Spend out of the sustenance which We have provided for you before the arrival of that Day when there will be no bargaining, friendship or intercession. It is the unbelievers who are wrongdoers.
  - Muhammad Farooq-i-Azam Malik
O believers! Donate from what We have provided for you before the arrival of a Day when there will be no bargaining,1 friendship,2 or intercession. Those who disbelieve are 'truly' the wrongdoers.
  - Mustafa Khattab

 This implies ransoming one’s self.

 i.e., friendly connections.

O ye who believe! Spend of that wherewith We have provided you ere a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers.
  - Marmaduke Pickthall
O ye who believe! spend out of (the bounties) We have provided for you before the day comes when no bargaining (will avail) nor friendship nor intercession. Those who reject faith they are the wrong-doers. 294 295
  - Abdullah Yusuf Ali

Spend, i.e, give away in chartiy, or employ in good works, but do not hoard. Good works would in Islam include everything that advances the good of one that is in need whether a neighbor or a stranger or that advances the good of the community or even the good of the person himself to whom God has given the bounty. But it must be real good and there should be no admixture of baser motives, such as vainglory, or false indulgence, or encouragement of idleness, or playing off one person against another. The bounties include mental and spiritual gifts as well as wealth and material gifts.

Cf. ii. 123 and ii. 48.

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2:255
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ ۚ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرْسِيُّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ ۖ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا ۚ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ All a hu l a il a ha ill a huwa al h ayyu alqayyoomu l a takhu th uhu sinatun wal a nawmun lahu m a fee a l ssam a w a ti wam a fee alar d i man tha alla th ee yashfaAAu AAindahu ill a bii th nihi yaAAlamu m a bayna aydeehim wam a khalfahum wal a yu h ee t oona bishayin min AAilmihi ill a bim a sh a a wasiAAa kursiyyuhu a l ssam a w a ti wa a lar d a wal a yaooduhu h if th uhum a wahuwa alAAaliyyu alAAa th eem u
GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them,247 whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power248 overspreads the heavens and the earth, and their upholding wearies Him not. And He alone is truly exalted, tremendous.
  - Mohammad Asad

Lit., "that which is between their hands and that which is behind them". The commentators give most conflicting interpretations to this phrase. Thus, for instance, Mujahid and 'Ata' assume that "that which is between their hands" means "that which has happened to them in this world", while "that which is behind them" is an allusion to "that which will happen to them in the next world"; Ad-Dahhak and Al-Kalbi, on the other hand, assume the exact opposite and say that "that which is between their hands" refers to the next world, "because they are going towards it", while "that which is behind them" means this world, "because they are leaving it behind" (Razi). Another explanation is "that which took place before them and that which will take place after them" (Zamakhshari). It would seem, however, that in all these interpretations the obvious meaning of the idiomatic expression ma bayna yadayhi ("that which lies open between one's hands") is lost sight of: namely, that which is evident, or known, or perceivable; similarly, ma khalfahu means that which is beyond one's ken or perception. Since the whole tenor of the above Qur'an-verse relates to God's omnipotence and omniscience, the translation given by me seems to be the most appropriate.

Lit., "His seat [of power]". Some of the commentators (e.g., Zamakhshari) interpret this as "His sovereignty" or "His dominion", while others take it to mean "His knowledge" (see Muhammad 'Abduh in Manar III, 33); Razi inclines to the view that this word denotes God's majesty and indescribable, eternal glory.

Allah! There is no god but Him: the Living, the Eternal. He neither slumbers nor sleeps. To Him belongs all that is in the Heavens and the Earth. Who can intercede with Him without His permission? He knows what is before them and what is behind them. They cannot gain access to any thing out of His knowledge except what He pleases. His throne is more vast than the heavens and the earth, and guarding of these both does not fatigue Him. He is the Exalted, the Supreme.
  - Muhammad Farooq-i-Azam Malik
Allah! There is no god 'worthy of worship' except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who could possibly intercede with Him without His permission? He 'fully' knows what is ahead of them and what is behind them, but no one can grasp any of His knowledge- except what He wills 'to reveal'. His Seat1 encompasses the heavens and the earth, and the preservation of both does not tire Him. For He is the Most High, the Greatest.2
  - Mustafa Khattab

 The Arabic word kursi can either mean seat or knowledge. There are some narrations attributed to Prophet Muḥammad (ﷺ) that describe Allah’s Throne (’Arsh) as being greater than His Kursi.

 According to Muslim belief, this is the greatest verse in the Quran.

Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.
  - Marmaduke Pickthall
Allah! there is no Allah but He the living the Self-subsisting Eternal. No slumber can seize him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to his creatures as) before or after or behind them. Nor shall they compass aught of his knowledge except as He willeth. His throne doth extend over the heavens and the earth and He feeleth no fatigue in guarding and preserving them. For He is the Most High the Supreme (in glory). 296 297 298 299
  - Abdullah Yusuf Ali

This is the Ayat-ul-Kursi the "Verse of the Throne". Who can translate its glorious meaning, or reproduce the rhythm of its well-chosen and comprehensive words. Even in the original Arabic the meaning seems to be greater than can be expressed in words.

After we realise that His life is absolute Life. His Being is absolute Being, while others are contingent and evanescent, our ideas of heaven and earth vanish like shadows. What is behind that shadow is He. Such reality as our heavens and our earth possess is a reflection of His absolute Reality. The pantheist places the wrong accent when he says that everything is He. The truth is better expressed when we say that everything is His. How then can any creatures stand before Him as of right, and claim to intercede for a fellow-creature? In the first place both are His, and He cares as much for one as for the other. In the second place, they are both dependent on His will and command. But He in His Wisdom and Plan may grade his creatures and give one superiority over another. Then by His will and permission such a one may intercede or help according to the laws and duties laid on him. God's knowledge is absolute, and is not conditioned by Time or Space. To us, His creatures, these conditions always apply. His knowledge and our knowledge are therefore in different categories, and our knowledge only gets some reflection of Reality when it accords with His Will and Plan.

Throne; seat, power, knowledge, symbol of authority. In our thoughts we exhaust everything when we say "the heavens and the earth". Well, then in everything is the working of God's power, and will, and authority. Everything of course includes spiritual things as well as things of sense. Cf. Wordsworth's fine outburst in "Tintern Abbey": "Whose dwelling is the light of setting suns, And the round ocean and the living air, And in the blue sky, and in the mind of man: A motion and a spirit that impels alll thinking things, all objects of all thought, And rolls through all things."

A life of activity that is imperfect or relative would not only need rest for carrying on its own activities, but would be in need of double rest when it has to look after and guard, or cherish, or help other activities. In contrast with this is the Absolute Life, which is free from any such need or contingency. For it is supreme above anything that we can conceive.

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2:256
لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ فَمَن يَكْفُرْ بِٱلطَّـٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ L a ikr a ha fee a l ddeeni qad tabayyana a l rrushdu mina alghayyi faman yakfur bi al tta ghooti wayumin bi A ll a hi faqadi istamsaka bi a lAAurwati alwuthq a l a infi sa ma lah a wa A ll a hu sameeAAun AAaleem un
THERE SHALL BE no coercion in matters of faith.249 Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil250 and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.
  - Mohammad Asad

The term din denotes both the contents of and the compliance with a morally binding law; consequently, it signifies "religion" in the widest sense of this term, extending over all that pertains to its doctrinal contents and their practical implications, as well as to man's attitude towards the object of his worship, thus comprising also the concept of "faith". The rendering of din as "religion", "faith", "religious law" or "moral law" (see note [3] on 109:6 ) depends on the context in which this term is used. On the strength of the above categorical prohibition of coercion (ikrah) in anything that pertains to faith or religion, all Islamic jurists (fuqaha'), without any exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is a grievous sin: a verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of "conversion or the sword".

At-taghut denotes, primarily, anything that is worshipped instead of God and, thus, all that may turn man away from God and lead him to evil. It has both a singular and a plural significance (Razi) and is, therefore, best rendered as "the powers of evil".

There is no compulsion in religion. True guidance has been made clearly distinct from error. Therefore, whoever renounce 'Taghut' (forces of Shaitan) and believes in Allah has grasped the firm hand-hold that will never break. Allah, Whose hand-hold you have grasped, hears all and knows all.
  - Muhammad Farooq-i-Azam Malik
Let there be no compulsion in religion, for the truth stands out clearly from falsehood.1 So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing.
  - Mustafa Khattab

 This verse was revealed when some new Muslims tried to force their Jewish and Christian children to convert to Islam after the Prophet’s emigration (Hijrah) to Medina. The verse prohibits forced conversion.

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.
  - Marmaduke Pickthall
Let there be no compulsion in religion. Truth stands out clear from error; whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah heareth and knoweth all things. 300 300-A 301
  - Abdullah Yusuf Ali

Compulsion is incompatible with religion; because 1) religion depends upon faith and will, and these would be meaningless if induced by force; 2) Truth and Error have been so clearly shown up by the mercy of God that there should be no doubt in the minds of any persons of goodwill as to the fundamentals of faith; 3) Allah's protection is continuous and His Plan is always to lead us from the depths of darkness into the clearest light.

‘Tagut’ here means; anything worshipped beside Allah.

Hand-hold: something which the hands can grasp for safety in a moment of danger. It may be a loop or a handle, or anchor. If it is without flaw, so that there is no danger of breaking, our safety is absolutely assured so long as we hold fast to it. Our safety then depends on our own will and faith; God's help and protection will always be unfailing if we hold firmly to God and trust in Him.

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2:257
ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُوا۟ يُخْرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۖ وَٱلَّذِينَ كَفَرُوٓا۟ أَوْلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخْرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِ ۗ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ All a hu waliyyu alla th eena a manoo yukhrijuhum mina a l thth ulum a ti il a a l nnoori wa a lla th eena kafaroo awliy a ohumu a l tta ghootu yukhrijoonahum mina a l nnoori il a a l thth ulum a ti ol a ika a s ha bu a l nn a ri hum feeh a kh a lidoon a
God is near unto those who have faith, taking them out of deep darkness into the light - whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep: it is they who are destined for the fire, therein to abide.
  - Mohammad Asad
Allah is the Wali (Protector) of those who believe, He brings them out of the depth of darkness and lead them into the light. As for the unbelievers, whose wali (protector) is Taghut (forces of Shaitan), he takes them out of the light and leads them into the depths of darkness. As a result they will become the companions of the Hell fire and shall live therein forever.
  - Muhammad Farooq-i-Azam Malik
Allah is the Guardian of the believers- He brings them out of darkness and into light. As for the disbelievers, their guardians are false gods who lead them out of light and into darkness. It is they who will be the residents of the Fire. They will be there forever.
  - Mustafa Khattab
Allah is the Protecting Friend of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein.
  - Marmaduke Pickthall
Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the Evil Ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire to dwell therein (for ever).
  - Abdullah Yusuf Ali

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2:258
أَلَمْ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبْرَٰهِـۧمَ فِى رَبِّهِۦٓ أَنْ ءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ إِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّىَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحْىِۦ وَأُمِيتُ ۖ قَالَ إِبْرَٰهِـۧمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ فَبُهِتَ ٱلَّذِى كَفَرَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ Alam tara il a alla th ee ha jja ibr a heema fee rabbihi an a t a hu All a hu almulka i th q a la ibr a heemu rabbiya alla th ee yu h yee wayumeetu q a la an a o h yee waomeetu q a la ibr a heemu fainna All a ha yatee bi al shshamsi mina almashriqi fati bih a mina almaghribi fabuhita alla th ee kafara wa A ll a hu l a yahdee alqawma a l thth a limeen a
ART THOU NOT aware of that [king] who argued with Abraham about his Sustainer, [simply] because God had granted him kingship? Lo! Abraham said: "My Sustainer is He who grants life and deals death." [The king] replied: "I [too] grant life and deal death!" Said Abraham: "Verily, God causes the sun to rise in the east; cause it, then, to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for God does not guide people who [deliberately] do wrong.251
  - Mohammad Asad

According to Muhammad 'Abduh, the wrong (zulm) referred to here consists in "one's deliberately turning away from the light [of guidance] provided by God" (Manar III, 47).

Have you ever reflected upon the one (Namrud), to whom Allah had given him kingdom, who argued with Ibrahim (Abraham) about his Rabb. When Ibrahim said: "My Rabb is He Who has power to give life and to cause death." He replied: "I too have the power to give life and to cause death." Ibrahim said: "Well, Allah causes the sun to rise from the east; just make it rise from the west." Thus the unbeliever was confounded; Allah does not guide the evildoers.
  - Muhammad Farooq-i-Azam Malik
Are you 'O Prophet' not aware of the one who argued with Abraham about his Lord because Allah had granted him kingship? 'Remember' when Abraham said, 'My Lord is the One Who has power to give life and cause death.' He argued, 'I too have the power to give life and cause death.' Abraham challenged 'him', 'Allah causes the sun to rise from the east. So make it rise from the west.' And so the disbeliever was dumbstruck. And Allah does not guide the wrongdoing people.
  - Mustafa Khattab
Bethink thee of him who had an argument with Abraham about his Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrong doing folk.
  - Marmaduke Pickthall
Hast thou not turned thy vision to one who disputed with Abraham about his Lord because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death." Said Abraham: "but it is Allah that causeth the sun to rise from the East do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah give guidance to a people unjust. 302 303
  - Abdullah Yusuf Ali

The three verses 258-260 have been the subject of much controversy as to the exact meaning to be attached to the incidents and the precise persons alluded to, whose names are not mentioned. M.M.A's learned notes give some indication of the points at issue. In such matters, where the Qur-an has given no names and the Holy Apostle has himself given no indication, it seems to me useless to speculate, and still worse to put forward positive opinions. In questions of learning, speculations are often interesting. But it seems to me that the meaning of the Qur-an is so wide and universal that we are in danger of missing the real and eternal meaning if we go on disputing about minor points. All three incidents are such as may happen again and again in any prophet's lifetime, and be seen in impersonal vision at any time. Here they are connected with Mustafa's vision as shown by the opening words of verse 258.

The first point illustrated is the pride of power, and the impotence of human power as against God's power. The person who disputed with Abraham may have been Nimrod or some ruler in Babylonia, or indeed elsewhere. I name Babylonia as it was the original home of Abraham (Ur of the Chaldees), and Babylon prided herself on her arts and sciences in the ancient world. Science can do many wonderful things; it could then; it can now. But the mystery of Life baffled science then, as it continues to baffle science now, after many centuries of progress. Abraham had faith and referred back everything to the true Cause of Causes. A sceptical ruler might jestingly say: "I have the power of life and death". A man of science might say: "We have investigated the laws of life and death." Different kinds of powers lie in the hands of kings and men of knowledge. The claim in both cases is true in a very limited sense. But Abraham confounded the claimer by going back to fundamentals. "If you had the ultimate power, why could you not make the sun rise from the West?"

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2:259
أَوْ كَٱلَّذِى مَرَّ عَلَىٰ قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْىِۦ هَـٰذِهِ ٱللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ ٱللَّهُ مِا۟ئَةَ عَامٍ ثُمَّ بَعَثَهُۥ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل لَّبِثْتَ مِا۟ئَةَ عَامٍ فَٱنظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَٱنظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِّلنَّاسِ ۖ وَٱنظُرْ إِلَى ٱلْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعْلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Aw ka a lla th ee marra AAal a qaryatin wahiya kh a wiyatun AAal a AAurooshih a q a la ann a yu h yee h ath ihi All a hu baAAda mawtih a faam a tahu All a hu miata AA a min thumma baAAathahu q a la kam labithta q a la labithtu yawman aw baAA d a yawmin q a la bal labithta miata AA a min fa o n th ur il a t aAA a mika washar a bika lam yatasannah wa o n th ur il a h im a rika walinajAAalaka a yatan li l nn a si wa o n th ur il a alAAi th a mi kayfa nunshizuh a thumma naksooh a la h man falamm a tabayyana lahu q a la aAAlamu anna All a ha AAal a kulli shayin qadeer un
Or [art thou, O man, of the same mind] as he252 who passed by a town deserted by its people, with its roofs caved in, [and] said, "How could God bring all this back to life after its death?"253 Thereupon God caused him to be dead for a hundred years; whereafter He brought him back to life [and] said: "How long hast thou remained thus?" He answered: "I have remained thus a day, or part of a day." Said [God]: "Nay, but thou hast remained thus for a hundred years! But look at thy food and thy drink - untouched is it by the passing of years - and look at thine ass!254 And [We did all this so that] We might make thee a symbol unto men. And look at the bones [of animals and men] - how We put them together and then clothe them with flesh!"255 And when [all this] became clear to him, he said: "I know [now] that God has the power to will anything!"
  - Mohammad Asad

Lit., "Or like him". The words interpolated by me between brackets are based on Zamakhshari's interpretation of this passage, which connects with the opening of the preceding verse.

The story told in this verse is obviously a parable meant to illustrate God's power to bring the dead back to life: and, thus, it is significantly placed between Abraham's words in verse {258}, "My Sustainer is He who grants life and deals death", and his subsequent request, in verse {260}, to be shown how God resurrects the dead. The speculations of some of the earlier commentators as to the "identity" of the man and the town mentioned in this story are without any substance, and may have been influenced by Talmudic legends.

Sc., "and observe that it is alive": thus pointing out that God has the power to grant life indefinitely, as well as to resurrect the dead.

The Qur'an frequently points to the ever-recurring miracle of birth, preceded by the gradual evolution of the embryo in its mother's womb, as a visible sign of God's power to create - and therefore also to re-create - life.

Or take another example of the one (Prophet Ezra) who passed by a town which has fallen down upon its roofs. He exclaimed: "How can Allah bring this dead township back to life?" Thereupon Allah caused him to die, and after one hundred years brought him back to life. Allah asked: "How long did you remained here?" Ezra replied: "Perhaps a day or part of a day." Allah said: "Nay! You have remain here for one hundred years: now just have a look at your food and drink; they have not rotten; and then look at your donkey and see that his very bones have decayed. We have done this to make you a Sign for mankind. Look at the bones of your donkey how We bring them together then clothe them with flesh and bring him back to life! When this all was shown clearly to him he said: "Now I know that Allah has power over everything."
  - Muhammad Farooq-i-Azam Malik
Or 'are you not aware of' the one who passed by a city which was in ruins. He wondered, 'How could Allah bring this back to life after its destruction?' So Allah caused him to die for a hundred years then brought him back to life. Allah asked, 'How long have you remained 'in this state'?' He replied, 'Perhaps a day or part of a day.' Allah said, 'No! You have remained here for a hundred years! Just look at your food and drink- they have not spoiled. 'But now' look at 'the remains of' your donkey! And 'so' We have made you into a sign for humanity. And look at the bones 'of the donkey', how We bring them together then clothe them with flesh!'1 When this was made clear to him, he declared, ''Now' I know that Allah is Most Capable of everything.'
  - Mustafa Khattab

 Bringing the donkey back to life.

Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things.
  - Marmaduke Pickthall
Or (take) the similitude of one who passed by a hamlet all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life after (this) its death?" But Allah caused him to die for a hundred years then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: "(perhaps) a day or part of a day." He said: "Nay thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: and that We may make of thee a Sign unto the people look further at the bones how We bring them together and clothe them with flesh! When this was shown clearly to him he said: "I know that Allah hath power over all things." 304 305
  - Abdullah Yusuf Ali

This incident is referred variously (1) to Ezekiel's vision of dry bones (Ezekiel, xxxvii. 1-10, (2) to Nehemiah's visit to Jerusalem in ruins after the Captivity, and to its re-building (Hehemiah, i. 12-20): and (3) to Uzair, or Ezra, or Esdras, the scribe, priest, and reformer, who was sent by the Persian King after the Captivity to Jerusalem, and about whom there are many Jewish legends. As to (1), there are only four words in this verse about bones. As to (2) and (3), there is nothing specific to connect this verse with either. The wording is perfectly general, and we must understand it as general. I think it does refer not only to individual, but to national, death, and resurrection.

A man is in despair when he sees the destruction of a whole people, city, or civilization. But God can cause resurrection, as He has done many times in history, and as He will do at the final Resurrection. Time is nothing before God. The doubter thinks that he has been dead or "tarried thus" a day or less when the period has been a century. On the other hand, the food and drink which he left behind is intact, and as fresh as it was when he left it. But the donkey is not only dead, but nothing but bones is left of it. And before the man's eyes, the bones are reunited, clothed with flesh and blood, and restored to life. Moral: (1) Time is nothing to God; (2) It affects different things in different ways; (3) The keys of life and death are in God's hands; (4) Man's power is nothing; his faith should be in God.

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2:260
وَإِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَـٰكِن لِّيَطْمَئِنَّ قَلْبِى ۖ قَالَ فَخُذْ أَرْبَعَةً مِّنَ ٱلطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ ٱجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ٱدْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَٱعْلَمْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ Wai th q a la ibr a heemu rabbi arinee kayfa tu h yee almawt a q a la awalam tumin q a la bal a wal a kin liya t mainna qalbee q a la fakhu th arbaAAatan mina a l tt ayri fa s urhunna ilayka thumma ijAAal AAal a kulli jabalin minhunna juzan thumma odAAuhunna yateenaka saAAyan wa i AAlam anna All a ha AAazeezun h akeem un
And, lo, Abraham said: "O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" [Abraham] answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and teach them to obey thee;256 then place them separately on every hill [around thee]; then summon them: they will come flying to thee. And know that God is almighty, wise."257
  - Mohammad Asad

Lit., "make them incline towards thee" (Zamakhshari; see also Lane IV, 1744).

My rendering of the above parable is based on the primary meaning of the imperative surhunna ilayka ("make them incline towards thee", i.e., "teach them to obey thee"). The moral of this story has been pointed out convincingly by the famous commentator Abu Muslim (as quoted by Razi): "If man is able - as he undoubtedly is - to train birds in such a way as to make them obey his call, then it is obvious that God, whose will all things obey, can call life into being by simply decreeing, 'Be!'"

Yet another example is when Ibrahim said: "My Rabb! Show me how you give life to the dead." He replied: "Have you no faith in this?" Ibrahim humbly submitted: "Yes! But I ask this to reassure my heart." Allah said: "Take four birds; train them to follow your direction, cut their bodies into pieces and scatter those pieces on hilltops then call them back; Allah will bring them back to life and they will come to you right away. Thus you will know that Allah is All-powerful and Wise."
  - Muhammad Farooq-i-Azam Malik
And 'remember' when Abraham said, 'My Lord! Show me how you give life to the dead.' Allah responded, 'Do you not believe?' Abraham replied, 'Yes I do, but just so my heart can be reassured.' Allah said, 'Then bring four birds, train them to come to you, 'then cut them into pieces,' and scatter them on different hilltops. Then call them back, they will fly to you in haste. And 'so you will' know that Allah is Almighty, All-Wise.'
  - Mustafa Khattab
And when Abraham said (unto his Lord): My lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste. And know that Allah is Mighty, Wise.
  - Marmaduke Pickthall
Behold! Abraham said: "My Lord! show me how thou givest life to the dead. He said: "Dost thou not then believe?" He said: "Yea! but to satisfy my own understanding." He said: "Take four birds; tame them to turn to thee; put a portion of them on every hill and call to them; they will come to thee (flying) with speed. Then know that Allah is Exalted in Power Wise." 306 307 308
  - Abdullah Yusuf Ali

Verse 258, we saw, illustrated by God's power over Life and Death, contrasted with man's vain boasts or imaginings. Verse 259 illustrated how Time is immaterial to God's working; things, individuals and nations are subject to laws of life and death, which are under God's complete control, however much we may be misled by appearances. Now in Verse 200 we are shown the power of wisdom and love: if man can tame birds so that they know him and fly to him, how much more will God's creatures obey His call at the Resurrection?

Abraham had complete faith in God's power, but he wanted, with God's permission, to give an explanation of that faith to his own heart and mind. Where I have translated "satisfy my own understanding", the literal translation would be "satisfy my own heart".

A portion of them: Juz-an. The received Commentators understand this to mean that the birds were to be cut up and pieces of them were to be put on the hills. The cutting up or killing is not mentioned, but they say that it is implied by an ellipsis, as the question is how God gives life to the dead. Of the modern Muslim Commentators, M.P. is non-committal, but H.G.S. and M.M.A. understand that the birds were not killed, but that a "portion" here means a unit, single birds were placed on the hills, and they flew to the one who tamed them. This last view commends itself to me, as the cutting up of the birds to pieces is nowhere mentioned, unless we understand the word for "Taming" in an unusual and almost impossible sense.

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2:261
مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ مِّا۟ئَةُ حَبَّةٍ ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ Mathalu alla th eena yunfiqoona amw a lahum fee sabeeli All a hi kamathali h abbatin anbatat sabAAa san a bila fee kulli sunbulatin miatu h abbatin wa A ll a hu yu da AAifu liman yash a o wa A ll a hu w a siAAun AAaleem un
THE PARABLE of those who spend their possessions for the sake of God is that of a grain out of which grow seven ears, in every ear a hundred grains: for God grants manifold increase unto whom He wills; and God is infinite, all-knowing.
  - Mohammad Asad
The parable of those who spend their wealth in the way of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains. Allah gives manifold increase to whom He wishes. Allah has boundless knowledge.
  - Muhammad Farooq-i-Azam Malik
The example of those who spend their wealth in the cause of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains. And Allah multiplies 'the reward even more' to whoever He wills. For Allah is All-Bountiful, All-Knowing.
  - Mustafa Khattab
The likeness of those who spend their wealth in Allah's way is as the likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is All Embracing, All Knowing.
  - Marmaduke Pickthall
The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears and each ear hath a hundred grains. Allah giveth manifold increase to whom He pleaseth; and Allah careth for all and He knoweth all things.
  - Abdullah Yusuf Ali

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2:262
ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتْبِعُونَ مَآ أَنفَقُوا۟ مَنًّا وَلَآ أَذًى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Alla th eena yunfiqoona amw a lahum fee sabeeli All a hi thumma l a yutbiAAoona m a anfaqoo mannan wal a a th an lahum ajruhum AAinda rabbihim wal a khawfun AAalayhim wal a hum ya h zanoon a
They who spend their possessions for the sake of God and do not thereafter mar258 their spending by stressing their own benevolence and hurting [the feelings of the needy] shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve.
  - Mohammad Asad

Lit., "do not follow up".

Those who spend their wealth in the cause of Allah and do not follow their charity with reminders of their generosity or injure the feeling of the recipient, shall get their reward from their Rabb; they shall have nothing to fear or to regret.
  - Muhammad Farooq-i-Azam Malik
Those who spend their wealth in the cause of Allah and do not follow their charity with reminders of their generosity or hurtful words- they will get their reward from their Lord, and there will be no fear for them, nor will they grieve.
  - Mustafa Khattab
Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve.
  - Marmaduke Pickthall
Those who spend their substance in the cause of Allah and follow not up their gifts with reminders of their generosity or with injury for them their reward is with their Lord; on them shall be no fear nor shall they grieve.
  - Abdullah Yusuf Ali

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2:263
قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ Qawlun maAAroofun wamaghfiratun khayrun min s adaqatin yatbaAAuh a a th an wa A ll a hu ghaniyyun h aleem un
A kind word and the veiling of another's want259 is better than a charitable deed followed by hurt; and God is self-sufficient, forbearing.
  - Mohammad Asad

For the rendering of maghfarah (lit., "forgiveness") in this context as "veiling another's want" I am indebted to Baghawi's explanation of this verse.

Kind words and forgiveness are better than charity followed by injury. Allah is Self-sufficient, Forbearing.
  - Muhammad Farooq-i-Azam Malik
Kind words and forgiveness are better than charity followed by injury. And Allah is Self-Sufficient, Most Forbearing.
  - Mustafa Khattab
A kind word with forgiveness is better than almsgiving followed by injury. Allah is Absolute, Clement.
  - Marmaduke Pickthall
Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants and he is Most Forbearing. 309
  - Abdullah Yusuf Ali

A very high standard is set for charity. (1) It must be in the way of God. (2) It must expect no reward in this world. (3) It must not be followed by references or reminders to the act of charity. (4) Still less should any annoyance or injury be caused to the recipient; e.g. by boasting that the giver relieved the person in the hour of need. Indeed, the kindness and the spirit which turns a blind eye to other people's faults or short-comings is the essence of charity: these things are better than charity if charity is spoilt by tricks that do harm. At the same time, while no reward is to be expected, there is abundant reward from God - material, moral, and spiritual - according to His own good pleasure and plan. If we spend in the way of God, it is not as if God was in need of our charity. On the contrary our short-comings are so great that we require His utmost forbearance before any good that we can do can merit His praise or reward. Our motives are so mixed that our best may really be very poor if judged by a very strict standard.

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2:264
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُبْطِلُوا۟ صَدَقَـٰتِكُم بِٱلْمَنِّ وَٱلْأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۖ فَمَثَلُهُۥ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُۥ وَابِلٌ فَتَرَكَهُۥ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّمَّا كَسَبُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ Y a ayyuh a alla th eena a manoo l a tub t iloo s adaq a tikum bi a lmanni wa a la tha ka a lla th ee yunfiqu m a lahu ri a a a l nn a si wal a yuminu bi A ll a hi wa a lyawmi al a khiri famathaluhu kamathali s afw a nin AAalayhi tur a bun faa sa bahu w a bilun fatarakahu s aldan l a yaqdiroona AAal a shayin mimm a kasaboo wa A ll a hu l a yahdee alqawma alk a fireen a
O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting [the feelings of the needy], as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day: for his parable is that of a smooth rock with [a little] earth upon it - and then a rainstorm smites it and leaves it hard and bare. Such as these shall have no gain whatever from all their [good] works: for God does not guide people who refuse to acknowledge the truth.
  - Mohammad Asad
O believers! Do not make your charity worthless by reminders of your generosity or by injury to the recipients feelings, like those who spend their wealth to be seen by people and believe neither in Allah nor in the Last Day. Their parable is like a hard barren rock covered with thin layer of soil; a heavy rain falls, leaving it just a bare stone. Such people will not gain any reward that they thought they had earned. Allah does not guide the unbelievers.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not waste your charity with reminders 'of your generosity' or hurtful words, like those who donate their wealth just to show off and do not believe in Allah or the Last Day. Their example is that of a hard barren rock covered with a thin layer of soil hit by a strong rain- leaving it just a bare stone. Such people are unable to preserve the reward of their charity. Allah does not guide 'such' disbelieving people.
  - Mustafa Khattab
O ye who believe! Render not vain your alms giving by reproach and injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk.
  - Marmaduke Pickthall
O ye who believe! cancel not your charity by reminders of your generosity or by injury like those who spend their substance to be seen of men but believe neither in Allah nor in the last day. They are in Parable like a hard barren rock on which is a little soil; on it falls heavy rain which leaves it (just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith. 310
  - Abdullah Yusuf Ali

False charity, "to be seen of men", is really no charity. It is worse, for it betokens a disbelief in God and the Hereafter. "God seeth well whatever ye do" (ii. 265). It is compared to a hard barren rock on which by chance has fallen a little soil. Good rain, which renders fertile soil more fruitful, washes away the little soil which this rock had, and exposes its nakedness. What good can hypocrites derive even from the little wealth they may have amassed?

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2:265
وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍۭ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَـَٔاتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ Wamathalu alla th eena yunfiqoona amw a lahumu ibtigh a a mar da ti All a hi watathbeetan min anfusihim kamathali jannatin birabwatin a sa bah a w a bilun fa a tat okulah a d iAAfayni fain lam yu s ibh a w a bilun fa t allun wa A ll a hu bim a taAAmaloona ba s eer un
And the parable of those who spend their possessions out of a longing to please God, and out of their own inner certainty, is that of a garden on high, fertile ground: a rainstorm smites it, and thereupon it brings forth its fruit twofold; and if no rainstorm smites it, soft rain [falls upon it]. And God sees all that you do.
  - Mohammad Asad
The example of those who spend their wealth to seek the pleasure of Allah and to strengthen their souls is like a garden on a high and fertile ground: when heavy rain falls on it, it yields up twice its normal produce; and if no rain falls, a light moisture is sufficient. Whatever you do is in the sight of Allah.
  - Muhammad Farooq-i-Azam Malik
And the example of those who donate their wealth, seeking Allah's pleasure and believing the reward is certain,1 is that of a garden on a fertile hill: when heavy rain falls, it yields up twice its normal produce. If no heavy rain falls, a drizzle is sufficient. And Allah is All-Seeing of what you do.
  - Mustafa Khattab

 It could also mean “… seeking Allah’s pleasure and proving their sincerity.”

And the likeness of those who spend their wealth in search of Allah's pleasure, and for the strengthening of their souls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth forth its fruit twofold. And if the rainstorm smite it not, then the shower. Allah is Seer of what ye do.
  - Marmaduke Pickthall
And the likeness of those who spend their substance seeking to please Allah and to strengthen their souls is as a garden high and fertile: heavy rain falls on it but makes it yield a double increase of harvest and if it receives not heavy rain light moisture sufficeth it. Allah seeth well whatever ye do. 311
  - Abdullah Yusuf Ali

True charity is like a field with good soil on a high situation. It catches good showers of rain, the moisture penetrates the soil, and yet its elevated situation keeps it well-drained, and healthy favorable conditions increase its output enormously. But supposing even that the rain is not abundant, it catches dew and makes the most of any little moisture it can get, and that is sufficient for it. So a man of true charity is spiritually helathy; he is best suited to attract the bounties of God, which he does not hoard selfishly but circulates freely. In lean times he still produces good works, and is content with what he has. He looks to God's pleasure and the strengthening of his own soul.

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Al-Baqara

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Al-Baqara

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