Surah 2. Al-Baqara

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.

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

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?"

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.

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.

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

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

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.

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?

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.

Would any of you like to have a garden of date-palms and vines, through which running waters flow, and have all manner of fruit therein - and then be overtaken by old age, with only weak children to [look after] him - and then [see] it smitten by a fiery whirlwind and utterly scorched? In this way God makes clear His messages unto you, so that you might take thought.

  - Mohammad Asad

Would anyone of you like that his garden, which is full of palm trees, grape vines, and all kinds of fruits and watered by running streams, be blasted and consumed by a fiery whirlwind at the time when he has become too old and his children are too feeble to earn anything? Thus Allah makes His revelations clear to you so that you may think over them.

  - Muhammad Farooq-i-Azam Malik

Would any of you wish to have a garden with palm trees, grapevines, and all kinds of fruits with rivers flowing underneath and as they grow very old with dependent children, a fiery whirlwind hits the garden, burning it all up? This is how Allah makes His revelations clear to you, so perhaps you will reflect.

  - Mustafa Khattab

Would any of you like to have a garden of palm trees and vines, with rivers flowing underneath it, with all kinds of fruit for him therein; and old age hath stricken him and he hath feeble off spring; and a fiery whirlwind striketh it and it is (all) consumed by fire. Thus Allah maketh plain His revelations unto you, in order that ye may give thought.

  - Marmaduke Pickthall

Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath and all kinds of fruit while he is stricken with old age and his children are not strong (enough to look after themselves) that it should be caught in a whirlwind with fire therein and be burnt up? Thus doth Allah make clear to you (His) signs; that ye may consider. ^{312 313}

  - Abdullah Yusuf Ali

The truly spiritual nature of charity having been explained in three parables (ii. 261, 264, 265) a fourth parable is now added, explaining its bearing on the whole of our life. Suppose we had a beautiful garden well-watered and fertile, with delightful views of streams, and a haven of rest for mind and body; suppose old age were creeping in on us, and our children were either too young to look after themselves or too feeble in health; how should we feel if a sudden whirlwind came with lightning or fire in its train, and burnt it up; thus blasting whe whole of our hopes for the present and for the future, and destroying the result of all our labor and savings in the past? Well, this life of ours is a probation. We may work hard, we may save, we may have good luck. We may make ourselves a goodly pleasance, and have ample means of support for ourselves and our children. A great whirlwind charged with lightning and fire comes and burns up the whole show. We are too old to begin again: our children are too young or feeble to help us to repair the mischief. Our chance is lost, because we did not provide against such a contingency. The whirlwind is the "wrath to come"; the provision against it is a life of true charity and righteousness, which is the only source of true and lasting happiness in this world and the next. Without it we are subject to all the vicissitudes of this uncertain life. We may even spoil our so-called "charity" by insisting on the obligation which others owe to us or by doing some harm, because our motives are not pure.

Not strong (enough): dhu'afa-u: literally weak, decrepit, infirm, possibly referring to both health and will or character.

O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised.

  - Mohammad Asad

O believers, spend in Allah's Way the best portion of the wealth you have lawfully earned and that which We have produced for you from the earth, and do not pick out for charity those worthless things that you yourselves would not accept but with closed eyes. Bear in mind that Allah is Self-Sufficient, Praiseworthy.

  - Muhammad Farooq-i-Azam Malik

O believers! Donate from the best of what you have earned and of what We have produced for you from the earth. Do not pick out worthless things for donation, which you yourselves would only accept with closed eyes. And know that Allah is Self-Sufficient, Praiseworthy.

  - Mustafa Khattab

O ye who believe! Spend of the good things which ye have earned, and of that which we bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye would not take it for yourselves save with disdain; and know that Allah is Absolute, Owner of Praise.

  - Marmaduke Pickthall

O ye who believe! give of the good things which ye have (honorably) earned and of the fruits of the earth which We have produced for you and do not even aim at getting anything which is bad in order that out of it ye may give away something when ye yourselves would not receive it except with closed eyes. And know that Allah is free of all wants and worthy of all praise. ^{314 315 316 317}

  - Abdullah Yusuf Ali

According to the English proverb "Charity covers a multitude of sins". Such a sentiment is strongly disapproved in Islam. Charity has value only if (1) something good and valuable is given, (2) which has been honorably earned or acquired by the giver, or (3) which is produced in nature and can be referred to as a bounty of God. (1) May include such things as are of use and value to others though they may be of less use to us or superfluous to us on account of our having acquired something more suitable for our station in life; for example, discarded clothes, or an old horse or a used motor car; but if the horse is vicious, or the car engine so far gone that it is dangerous to use, then the gift is worse than useless; it is positively harmful and the giver is a wrong-doer. (2) Applies to fraudulent company-promoters, who earn great credit by giving away charity in some of their ill-gotten gains, or to robbers (even if they call themselves by high-sounding names) who "rob peter to pay Paul". Islam will have nothing to do with tainted property. Its economic code requires that every gain should be honest and honorable. Even "charity" would not cover or destroy the taint. (3) Lays down a test in cases of a doubtful gain. Can we refer to it as a gift of God? Obviously the produce of honest labour or agriculture can be so referred to. In modern commerce and speculation there is much of quite the contrary character, and charity will not cover the taint. Some kind of art, skill, or talent are God-given: it is the highest kind of charity to teach them or share their product. Others are the contrary: they are bad or tainted. In the same way some professions or services may be tainted, if these tend to do moral harm.

The preceding note tries to indicate some of the things which are bad or tainted. We should not even think of acquiring them for ourselves, soothing our conscience by the salve that we shall practice charity out of them.

Closed eyes imply disgust or connivance because of some feature which we would not openly acknowledge.

To dedicate tainted things to God is a dishonor to God, Who is independent of all wants, and Who is worthy of all honor and praise.

Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing,

  - Mohammad Asad

Shaitan threatens you with poverty and prompts you to commit what is indecent, while Allah promises you His forgiveness and bounties, and Allah has boundless knowledge.

  - Muhammad Farooq-i-Azam Malik

The Devil threatens you with 'the prospect of' poverty and bids you to the shameful deed 'of stinginess', while Allah promises you forgiveness and 'great' bounties from Him. And Allah is All-Bountiful, All-Knowing.

  - Mustafa Khattab

The devil promiseth you destitution and enjoineth on you lewdness. But Allah promiseth you forgiveness from Himself with bounty. Allah is All Embracing, All Knowing.

  - Marmaduke Pickthall

The Evil One threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties and Allah careth for all and He knoweth all things. ³¹⁸

  - Abdullah Yusuf Ali

Good and evil draw us opposite ways and by opposite motives, and the contrast is well marked out in charity. When we think of doing some real act of kindness or charity, we are assailed with doubts and fear of impoverishment; but Evil supports any tendency to selfishness, greed, or even to extravagant expenditure for show, or self-indulgence, or unseemly appetites. On the other hand, God draws us on to all that is kind and good, for that way lies the forgiveness of our sins, and greater real prosperity and satisfaction. No kind or generous act ever ruined anyone. It is false generosity that is sometimes shown as leading to ruin. As God knows all our motives and cares for all, and has everything in His power, it is obvious which course a wise man will choose. But wisdom is rare, and it is only wisdom that can appreciate true well-being and distinguish it from the false appearance of well-being.

granting wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant. But none bears this in mind save those who are endowed with insight.

  - Mohammad Asad

He grants wisdom to whom He pleases; and whoever is granted wisdom is indeed given a great wealth, yet none except people of understanding learn a lesson from it.

  - Muhammad Farooq-i-Azam Malik

Allah grants wisdom to whoever He wills. And whoever is granted wisdom is certainly blessed with a great privilege. But none will be mindful 'of this' except people of reason.

  - Mustafa Khattab

He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding.

  - Marmaduke Pickthall

He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the message but men of understanding.

  - Abdullah Yusuf Ali

For, whatever you may spend on others, or whatever you may vow [to spend], verily, God knows it; and those who do wrong [by withholding charity] shall have none to succour them.

  - Mohammad Asad

Whatever you spend in charity or whatever vow you make, surely Allah knows it. The wrongdoers shall have no helpers.

  - Muhammad Farooq-i-Azam Malik

Whatever charities you give or vows you make are surely known to Allah. And the wrongdoers will have no helpers.

  - Mustafa Khattab

Whatever alms ye spend or vow ye vow, Lo! Allah knoweth it. Wrongdoers have no helpers.

  - Marmaduke Pickthall

And whatever ye spend in charity or devotion be sure Allah knows it all. But the wrong-doers have no helpers.

  - Abdullah Yusuf Ali

If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do.

  - Mohammad Asad

To give charity in public is good, but to gives the poor in private is better and will remove from you some of your sins. Allah is aware of your actions.

  - Muhammad Farooq-i-Azam Malik

To give charity publicly is good, but to give to the poor privately is better for you, and will absolve you of your sins. And Allah is All-Aware of what you do.¹

  - Mustafa Khattab

 Donations for a public cause may be done openly to encourage others to donate, whereas it is recommended to give charity to the poor secretly.

If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill deeds. Allah is Informed of what ye do.

  - Marmaduke Pickthall

If ye disclose (acts of) charity even so it is well but if ye conceal them and make them reach those (really) in need that is best for you: it will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do. ³¹⁹

  - Abdullah Yusuf Ali

It is better to seek no publicity in charity. But if it is known there is no harm. If it is for public purposes, it must necessarily be known, and a pedantic show of concealment may itself be a fault. The harm of publicity lies in motives of ostentation. We can better reach the really deserving poor by quietly seeking for them. The spiritual benefit enures to our own souls, provided our motives are pure, and we are really seeking the good pleasure of God.

It is not for thee [O Prophet] to make people follow the right path,²⁶⁰ since it is God [alone] who guides whom He wills. And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God's countenance: for, whatever good you may spend will be repaid unto you in full, and you shall not be wronged.

  - Mohammad Asad

Lit., "their guidance is not upon thee" - i.e., "thou art responsible only for conveying God's message to them, and not for their reaction to it": the people referred to being the needy spoken of in the preceding verses. It appears that in the early days after his migration to Medina, the Prophet - faced by the great poverty prevalent among his own community - advised his Companions that "charity should be bestowed only on the followers of Islam" - a view that was immediately corrected by the revelation of the above verse (a number of Traditions to this effect are quoted by Tabari, Razi and Ibn Kathir, as well as in Manar III, 82 f.). According to several other Traditions (recorded, among others, by Nasa'i and Abu Da'ud and quoted by all the classical commentators), the Prophet thereupon explicitly enjoined upon his followers to disburse charities upon all who needed them, irrespective of the faith of the person concerned. Consequently, there is full agreement among all the commentators that the above verse of the Qur'an - although expressed in the singular and, on the face of it, addressed to the Prophet - lays down an injunction binding upon all Muslims. Razi, in particular, draws from it the additional conclusion that charity - or the threat to withhold it - must never become a means of attracting unbelievers to Islam: for, in order to be valid, faith must be an outcome of inner conviction and free choice. This is in consonance with verse {256} of this surah: "There shall be no coercion in matters of faith."

O Prophet, you are not responsible for their guidance, it is Allah Who guides whom He pleases. Whatever wealth you spend in charity, it is to your own advantage; provided you give to seek the pleasure of Allah. Whatever wealth you spend for the sake of Allah, will be paid back to you in full, and you will not be wronged.

  - Muhammad Farooq-i-Azam Malik

You are not responsible for people's guidance 'O Prophet'- it is Allah Who guides whoever He wills. Whatever you 'believers' spend in charity, it is for your own good- as long as you do so seeking the pleasure of Allah.¹ Whatever you donate will be paid back to you in full, and you will not be wronged.

  - Mustafa Khattab

 lit., seeking the Face of Allah.

The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged.

  - Marmaduke Pickthall

It is not required of thee (O Apostles) to set them on the right path but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you and ye shall not be dealt with unjustly. ^{320 321}

  - Abdullah Yusuf Ali

In connection with charity this means that we must relieve those really in need, whether they are good or bad, on the right path or not, Muslims or otherwise. It is not for us to judge in these matters. God will give light according to His wisdom. Incidentally it adds a further meaning to the command, "Let there be no compulsion in religion" (ii 256). For compulsion may not only be by force, but by economic necessity. In matters of religion we must not even compel by a bribe of charity. The chief motive in charity should be God's pleasure and our own spiritual good. This was addressed in the first instance to Mustafa in Medina, but it is of universal application.

See note to ii 112. Wajh means literally: face, countenance; hence, favour, glory, Self, Presence.

[And give] unto [such of] the needy who, being wholly wrapped up in God's cause, are unable to go about the earth [in search of livelihood].²⁶¹ He who is unaware [of their condition] might think that they are wealthy, because they abstain [from begging]; [but] thou canst recognize them by their special mark: they do not beg of men with importunity. And whatever good you may spend [on them], verily, God knows it all.

  - Mohammad Asad

I.e., those who have devoted themselves entirely to working in the cause of the Faith - be it by spreading, elucidating or defending it physically or intellectually - or to any of the selfless pursuits extolled in God's message, such as search for knowledge, work for the betterment of man's lot, and so forth; and, finally, those who, having suffered personal or material hurt in such pursuits, are henceforth unable to fend for themselves.

Charity is for those needy people who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood: the ignorant think that they are wealthy on account of their modest behavior. You can recognize them by their look because they do not make insistent demands on people. Whatever you spend on them, surely Allah knows it.

  - Muhammad Farooq-i-Azam Malik

'Charity is' for the needy who are too engaged in the cause of Allah to move about in the land 'for work'. Those unfamiliar with their situation will think they are not in need 'of charity' because they do not beg. You can recognize them by their appearance. They do not beg people persistently. Whatever you give in charity is certainly well known to Allah.

  - Mustafa Khattab

(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.

  - Marmaduke Pickthall

(Charity is) for those in need who in Allah's cause are restricted (from travel) and cannot move about in the land seeking (for trade or work). The ignorant man thinks because of their modesty that they are free from want. Thou shalt know them by their (unfailing) mark: they beg not importunately from all and sundry. And whatever of good ye give be assured Allah knoweth it well. ³²²

  - Abdullah Yusuf Ali

Indiscriminate acts of so-called charity are condemned as they may do more harm than good (see ii 262). The real beneficiaries of charity are here indicated. They must be in want. And the want must be due to some honorable cause. For example, they may be doing some unpaid service, such as teaching, or acquiring knowledge or skill, or be in exile for their faith, or in other ways be prevented from seeking employment or doing strenuous work. "God's cause" must not be narrowly interpreted. All sincere and real service to humanity comes within the definition. Such men do not beg from door to door. It is the duty of those who are well-to-do, or of the Public Purse, to find them out.

Those who spend their possessions [for the sake of God] by night and by day, secretly and openly, shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.

  - Mohammad Asad

Those who spend their wealth in charity by night and day, secretly and openly, they will have 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 charity day and night, secretly and openly- their reward is with their Lord, and there will be no fear for them, nor will they grieve.

  - Mustafa Khattab

Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.

  - Marmaduke Pickthall

Those who (in charity) spend of their goods by night and by day in secret and in public have their reward with their Lord: on them shall be no fear nor shall they grieve. ³²³

  - Abdullah Yusuf Ali

We recapitulate the beauty of charity (i.e. unselfish giving of one's self or one's goods) before we come to its opposite, i.e. the selfish grasping greed of usury against those in need or distress. Charity instead of impoverishing you will enrich you; you will have more happiness and less fear. Contrast it with what follows, - the degredation of the grasping usurer.

THOSE who gorge themselves on usury²⁶² behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of²⁶³ usury" - the while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition,²⁶⁴ and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it - they are destined for the fire, therein to abide!

  - Mohammad Asad

For a discussion of the concept of riba ("usury"), see note [35] on 30:39 , where this term occurs for the first time in the chronological order of revelation. The passage dealing with the prohibition of riba, which follows here, is believed to have been among the last revelations received by the Prophet. The subject of usury connects logically with the preceding long passage on the subject of charity because the former is morally the exact opposite of the latter: true charity consists in giving without an expectation of material gain, whereas usury is based on an expectation of gain without any corresponding effort on the part of the lender.

Lit., "like".

Lit., "he to whom an admonition has come from his Sustainer".

Those who live on usury will not rise up before Allah except like those who are driven to madness by the touch of Shaitan. That is because they claim: "Trading is no different than usury, but Allah has made trading lawful and usury unlawful. He who has received the admonition from his Rabb and has mended his way may keep his previous gains; Allah will be his judge. Those who turn back (repeat this crime), they shall be the inmates of hellfire wherein they will live for ever.

  - Muhammad Farooq-i-Azam Malik

Those who consume interest will stand 'on Judgment Day' like those driven to madness by Satan's touch. That is because they say, 'Trade is no different than interest.' But Allah has permitted trading and forbidden interest. Whoever refrains- after having received warning from their Lord- may keep their previous gains, and their case is left to Allah. As for those who persist, it is they who will be the residents of the Fire. They will be there forever.

  - Mustafa Khattab

Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury)--Such are rightful owners of the Fire. They will abide therein.

  - Marmaduke Pickthall

Those who devour usury will not stand except as stands one whom the Evil One by his touch hath driven to madness. That is because they say: "Trade is like usury but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord desist shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (the offence) are companions of the fire: they will abide therein (for ever). ^{324 325 326}

  - Abdullah Yusuf Ali

Usury is condemned and prohibited in the strongest possible terms. There can be no question about the prohibition. When we come to the definition of Usury there is room for difference of opinion. Hadhrat 'Umar, according to Ibn Kathir, felt some difficulty in the matter, as the Apostle left this world before the details of the question were settled. This was one of the three questions on which he wished he had more light from the Prophet. Our 'Ulama, ancient and modern, have worked out a great body of literature on Usury, based mainly on economic conditions as they existed at the rise of Islam.

An apt simile: whereas legitimate trade or industry increases the prosperity and stability of men and nations, a dependence on Usury would merely encourage a race of idlers, cruel blood-suckers, and worthless fellows who do not know their own good and are therefore akin to madmen.

Owing to the fact that interest occupies a central position in modern economic life, and specially since interest is the very life blood of the existing financial institutions, a number of Muslims have been inclined to interpret it in a manner which is radically different from the understanding of Muslim scholars throughout the last fourteen centuries and is also sharply in conflict with the categorical statements of the Prophet (peace be on him). According to Islamic teachings any excess on the capital is riba (interest). Islam accepts no distinction, in so far as prohibition is concerned, between reasonable and exorbitant rates of interest, and thus what came to be regarded as the difference between usury and interest; nor between returns on bonus for consumption and those for production purposes and so on.