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Surah 2. Al-Baqara

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2:266
أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُۥ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ لَهُۥ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَأَصَابَهُ ٱلْكِبَرُ وَلَهُۥ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ فِيهِ نَارٌ فَٱحْتَرَقَتْ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْـَٔايَـٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ Ayawaddu a h adukum an takoona lahu jannatun min nakheelin waaAAn a bin tajree min ta h tih a alanh a ru lahu feeh a min kulli a l ththamar a ti waa sa bahu alkibaru walahu th urriyyatun d uAAaf a o faa sa bah a iAA sa run feehi n a run fa i h taraqat ka tha lika yubayyinu All a hu lakumu al a y a ti laAAallakum tatafakkaroon a
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.

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2:267
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِن طَيِّبَـٰتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ ٱلْأَرْضِ ۖ وَلَا تَيَمَّمُوا۟ ٱلْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغْمِضُوا۟ فِيهِ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ Y a ayyuh a alla th eena a manoo anfiqoo min t ayyib a ti m a kasabtum wamimm a akhrajn a lakum mina alar d i wal a tayammamoo alkhabeetha minhu tunfiqoona walastum bi a khi th eehi ill a an tughmi d oo feehi wa i AAlamoo anna All a ha ghaniyyun h ameed un
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.

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2:268
ٱلشَّيْطَـٰنُ يَعِدُكُمُ ٱلْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَآءِ ۖ وَٱللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ A l shshay ta nu yaAAidukumu alfaqra wayamurukum bi a lfa h sh a i wa A ll a hu yaAAidukum maghfiratan minhu wafa d lan wa A ll a hu w a siAAun AAaleem un
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.

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2:269
يُؤْتِى ٱلْحِكْمَةَ مَن يَشَآءُ ۚ وَمَن يُؤْتَ ٱلْحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ Yutee al h ikmata man yash a o waman yuta al h ikmata faqad ootiya khayran katheeran wam a ya thth akkaru ill a oloo alalb a b i
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

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2:270
وَمَآ أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ ٱللَّهَ يَعْلَمُهُۥ ۗ وَمَا لِلظَّـٰلِمِينَ مِنْ أَنصَارٍ Wam a anfaqtum min nafaqatin aw na th artum min na th rin fainna All a ha yaAAlamuhu wam a li l thth a limeena min an sa r in
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

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2:271
إِن تُبْدُوا۟ ٱلصَّدَقَـٰتِ فَنِعِمَّا هِىَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا ٱلْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمْ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ In tubdoo a l ss adaq a ti faniAAimm a hiya wain tukhfooh a watutooh a alfuqar a a fahuwa khayrun lakum wayukaffiru AAankum min sayyi a tikum wa A ll a hu bim a taAAmaloona khabeer un
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.

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2:272
لَّيْسَ عَلَيْكَ هُدَىٰهُمْ وَلَـٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَلِأَنفُسِكُمْ ۚ وَمَا تُنفِقُونَ إِلَّا ٱبْتِغَآءَ وَجْهِ ٱللَّهِ ۚ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ Laysa AAalayka hud a hum wal a kinna All a ha yahdee man yash a o wam a tunfiqoo min khayrin falianfusikum wam a tunfiqoona ill a ibtigh a a wajhi All a hi wam a tunfiqoo min khayrin yuwaffa ilaykum waantum l a tu th lamoon a
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.

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2:273
لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَـٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ Lilfuqar a i alla th eena o hs iroo fee sabeeli All a hi l a yasta t eeAAoona d arban fee alar d i ya h sabuhumu alj a hilu aghniy a a mina a l ttaAAaffufi taAArifuhum biseem a hum l a yasaloona a l nn a sa il ha fan wam a tunfiqoo min khayrin fainna All a ha bihi AAaleem un
[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.

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2:274
ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُم بِٱلَّيْلِ وَٱلنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Alla th eena yunfiqoona amw a lahum bi a llayli wa al nnah a ri sirran waAAal a niyatan falahum ajruhum AAinda rabbihim wal a khawfun AAalayhim wal a hum ya h zanoon a
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.

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2:275
ٱلَّذِينَ يَأْكُلُونَ ٱلرِّبَوٰا۟ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَـٰنُ مِنَ ٱلْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ ۗ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ فَمَن جَآءَهُۥ مَوْعِظَةٌ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمْرُهُۥٓ إِلَى ٱللَّهِ ۖ وَمَنْ عَادَ فَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ Alla th eena yakuloona a l rrib a l a yaqoomoona ill a kam a yaqoomu alla th ee yatakhabba t uhu a l shshay ta nu mina almassi tha lika biannahum q a loo innam a albayAAu mithlu a l rrib a waa h alla All a hu albayAAa wa h arrama a l rrib a faman j a ahu mawAAi th atun min rabbihi fa i ntah a falahu m a salafa waamruhu il a All a hi waman AA a da faol a ika a s ha bu a l nn a ri hum feeh a kh a lidoon a
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.

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2:276
يَمْحَقُ ٱللَّهُ ٱلرِّبَوٰا۟ وَيُرْبِى ٱلصَّدَقَـٰتِ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ Yam h aqu All a hu a l rrib a wayurbee a l ss adaq a ti wa A ll a hu l a yu h ibbu kulla kaff a rin atheem in
God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase.265 And God does not love anyone who is stubbornly ingrate and persists in sinful ways.
  - Mohammad Asad

Lit., "whereas He causes [the merit of] charitable deeds to increase with interest (yurbi)".

Allah has laid His curse on usury and blessed charity to prosper. Allah does not love any ungrateful sinner.
  - Muhammad Farooq-i-Azam Malik
Allah has made interest fruitless and charity fruitful. And Allah does not like any ungrateful evildoer.
  - Mustafa Khattab
Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty.
  - Marmaduke Pickthall
Allah will deprive usury of all blessing but will give increase for deeds of charity: for He loveth not creatures ungrateful and wicked.
  - Abdullah Yusuf Ali

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2:277
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Inna alla th eena a manoo waAAamiloo a l ssa li ha ti waaq a moo a l ss al a ta wa a tawoo a l zzak a ta lahum ajruhum AAinda rabbihim wal a khawfun AAalayhim wal a hum ya h zanoon a
Verily, those who have attained to faith and do good works, and are constant in prayer, and dispense charity - they shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve.
  - Mohammad Asad
Those who believe and do good deeds, establish regular prayers, and give regular charity will have their reward with their Rabb. They will have nothing to fear or to regret.
  - Muhammad Farooq-i-Azam Malik
Indeed, those who believe, do good, establish prayer, and pay alms-tax will receive their reward from their Lord, and there will be no fear for them, nor will they grieve.
  - Mustafa Khattab
Lo! those who believe and do good works and establish worship and pay the poor due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve.
  - Marmaduke Pickthall
Those who believe and do deeds of righteousness and establish regular prayers and regular charity will have their reward with their Lord: on them shall be no fear nor shall they grieve. 327
  - Abdullah Yusuf Ali

The contrast between charity and unlawful grasping of wealth began at ii. 274, where this phrase occurs as a theme. Here the theme finishes with the same phrase. The following four verses refer to further concessions on behalf of debtors, as creditors are asked to (a) give up even claims arising out of the past on account of usury, and (b) give time for payment of capital if necessary, or (c) to write off the debt altogether as an act of charity.

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2:278
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ Y a ayyuh a alla th eena a manoo ittaqoo All a ha wa th aroo m a baqiya mina a l rrib a in kuntum mumineen a
O you who have attained to faith! Remain conscious of God, and give up all outstanding gains from usury, if you are [truly] believers;266
  - Mohammad Asad

This refers not merely to the believers at the time when the prohibition of usury was proclaimed, but also to people of later times who may come to believe in the Qur'anic message.

O You who believe! Fear Allah and waive what is still due to you from usury if you are indeed believers;
  - Muhammad Farooq-i-Azam Malik
O believers! Fear Allah, and give up outstanding interest if you are 'true' believers.
  - Mustafa Khattab
O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers.
  - Marmaduke Pickthall
O ye who believe! fear Allah and give up what remains of your demand for usury if ye are indeed believers.
  - Abdullah Yusuf Ali

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2:279
فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍ مِّنَ ٱللَّهِ وَرَسُولِهِۦ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَٰلِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ Fain lam tafAAaloo fa th anoo bi h arbin mina All a hi warasoolihi wain tubtum falakum ruoosu amw a likum l a ta th limoona wal a tu th lamoon a
for if you do it not, then know that you are at war with God and His Apostle. But if you repent, then you shall be entitled to [the return of] your principal:267 you will do no wrong, and neither will you be wronged.
  - Mohammad Asad

I.e., without interest.

or war shall be declared against you by Allah and His Rasool. If you repent, you may retain your principal, causing no loss to debtor and suffering no loss.
  - Muhammad Farooq-i-Azam Malik
If you do not, then beware of a war with Allah and His Messenger! But if you repent, you may retain your principal- neither inflicting nor suffering harm.
  - Mustafa Khattab
And if ye do not, then be warned of war (against you) from Allah and His messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged.
  - Marmaduke Pickthall
If ye do it not take notice of war from Allah and his Apostle: but if ye turn back ye shall have your capital sums; deal not unjustly and ye shall not be dealt with unjustly. 328
  - Abdullah Yusuf Ali

This is not war for opinions, but an ultimatum of war for the liberation of debtors unjustly dealt with and oppressed.

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2:280
وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ ۚ وَأَن تَصَدَّقُوا۟ خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ Wain k a na th oo AAusratin fana th iratun il a maysaratin waan ta s addaqoo khayrun lakum in kuntum taAAlamoon a
If, however, [the debtor] is in straitened circumstances, [grant him] a delay until a time of ease; and it would be for your own good - if you but knew it - to remit [the debt entirely] by way of charity.
  - Mohammad Asad
If the debtor is in a difficulty, grant him time till it is easy for him to repay; but if you waive the sum by way of charity it will be better for you, if you understand it.
  - Muhammad Farooq-i-Azam Malik
If it is difficult for someone to repay a debt, postpone it until a time of ease. And if you waive it as an act of charity, it will be better for you, if only you knew.
  - Mustafa Khattab
And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know.
  - Marmaduke Pickthall
If the debtor is in a difficulty grant him time till it is easy for him to repay. But if ye remit if by way of charity that is best for you if ye only knew.
  - Abdullah Yusuf Ali

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Al-Baqara

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Al-Baqara

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