Dear friends, we will continue our lesson with the verse 261 of Al-Baqarah.
261-) Meselulleziyne yunfikune emvalehum fiy sebiylillahi kemeseli habbetin enbetet seb’a senabile fiy kulli sunbuletin mietu habbetin, vAllahu yudaifu limen yesha’* vAllahu Vasi’un ‘Aliym;
The example of those who spend their wealth unrequitedly out of their faith in Allah is like a single wheat seed that grows seven spikes, in each spike a hundred grains. And Allah multiplies it even more for whom He wills. Allah is the Wasi and the Aleem.(A.Hulusi)
The parable of those who spend their wealth 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. (A.Yusuf Ali)
Meselulleziyne yunfikune emvalehum fiy sebiylillah The example of those who spend their wealth on the way of Allah, kemeseli habbetin enbetet seb’a senabile fiy kulli sunbuletin mietu habbetin is like a single grain which grows seven ears and each ear has a hundred grains.
Qur’an takes this verses topic with the previous one as a whole. As you remember, the previous verse processed the topic of the inevitable destiny of the living existence; death and resurrection. Qur’an opened a window to afterlife. And right after that, now Qur’an invites us to do our social responsibilities. One of these social responsibilities is remembering the share of poors and those in need from our wealth we earn.
The community Qur’an asks for is not a selfish one. The community Qur’an wishes is a selfless community. And the person type Qur’an wishes to see is a person who can understand that everything he has are just things he entrusted with. The wealth, money, possessions, class are all but entrusted concepts. And showing loyalty to this trust can only be done by giving the share of Allah and other people.
At this point the words come to the concept of Infak, Qur’an mentioned; helping the people in need without waiting a return. We simply call in Infak. Qur’an gives us an example for helping people in need without waiting a return, it says the this help is like a single grain. Such grain grows seven ears and each ear have 100 grains. A single seed that gives you back 700 seeds. Think about it. By simply helping people, simply making a good deed, you now plant your field with a seed of 1 to 700 return power. As again, these numbers are metaphors. 7 and 100 numbers usually points to infinity. As in Allah will increase your good deeds you make on His way with a times infinity rate. Your deeds will be rewarded by raising their values to infinity.
Right now, I would like to stay on the word Habbe for a while. Habbe means grain, seed. More specifically every plant type that the final products are the same grains and seeds. As in it should have both seeds and fruits. All plants which their fruits also have the ability of raising the plant all over as a seed are called hububat. The plural form of habbe is hububat. Chickpea, lentil, wheat, barley, rye and other similar plants are all in the class of hububat. They are all habbe.
Muhabbet (conversation, close contact) comes from the same root. The field of habbe is earth, the field of muhabbet is heart. If the field of muhabbet is found, then as the verse indicated, it is planted for Allah; yunfikune emvalehum fiy sebiylillah the close relations with Allah grow. If someone loves on the way of Allah, that heart possesses the power of love with a rate of not just 1 to 700; it would be like a heart 1 to 700.000.
Actually every good deed has a metaphysical symetry. If you donate a single thing in physical sense, you will be given with a single thing both to your heart and to your afterlife. The seed Allah put your heart, enriches your heart. It’s the definition of inner peace. With every good deed, you enriches your very own being. Those who gives are the one you get richer. This is the real richness. The smart person is the one who enriches his heart world by giving charity from his wealth. That’s why Qur’an gives us stunning example about this matter. It says a seed with an ability of growing 7 ears and all ears have 100 new seeds. This is the good deed done on the way of Allah.
This fiy sebiylillah concept can either be used as a Qur’ani concept or a regular one. fiy sebiylillah giving help, fiy sebiylillah living, fiy sebiylillah dying, fiy sebiylillah going. All questions which start with why and how, and be answered with “For Allah.” are called fiy sebiylillah.
Why are you here? fiy sebiylillah I’m here for Allah. Why are you doing this? fiy sebiylillah I’m doing this for Allah. The answer given for this question measures the productivity of your actions. It measures the quality of your seed. Because Allah is the one who enriches the action. You are only the giver. But not the enricher.If you deliver with the right way and right action, Allah then enriches your actions and increase the outcome manyfold, which at this point like this verse explains.
vAllahu yudaifu limen yesha’ Allah multiplies it even more for whom He wills. Allah increase the outcome by multiplying.
Actually the concept is pulled to a moral problem here. This problem is all about whether the faith is the leader of humans heart at the first place. If it is, if the faith is the leader in human, in heart capitol of humans bodies country, then two signs backs the fact according to Qur’an.
1-From man to Allah
2-From man to society.
The sign of faith which reaches from man to Allah is praying. And the sign of faith which reaches from man to society, is what? It is infak. Qur’an always gives attention to this two concepts right after faith. Praying and infak. As in giving help without waiting a return, charity. Why these two? The answer comes in the Sura of Maun. The Sura of Maun is a whole. All verses withing the sura had sent down as a whole and it locks itself, an undividable sura.
But even the sura had sent down as a whole, it can be taken and processed mentally with two sections. First verses are about helping the poor, helping the orphans and encourages people to help them. If we add the last verse to this, the speech is pulled from giving help and encouraging help to; praying, being unaware of the pray a man does or doing it just for show (as a bad example) and what a magnificent social dimension has the praying concept for community. It’s interesting.
If you ask, why two topics seem irrelevant are mentioned together within a small sura like this? Also the suras last verse ends with the topics mentioned in the first verses. Ve yemneunel maun; (Maun/7). This is the last verse and mentions about preventing help. Some put obstacles to helps path. The previous verse was talking about praying. As you can see, praying and helping; praying and good deeds, praying and infak are to close to one another. They have a close relation and their bond is almost indestructible just like this sura. Qur’an gives us this feeling and says;
Your responsibility for society is not independent from your responsibility to Allah. If your want your prays to be real prays, if you want the outcome of your prays to be substantial, then you should look for the dimensions reaches to society from Allah as a symetrical dimension of praying as well. If you choose to ignore this, then you cannot get what you need from your prays. Praying cannot be able to give what you truly needs, it can be a mirac. Praying cannot hold the power to be an inner experience. All in all it cannot be transformed into a dialogue between you and Allah. Why? Because you neglect your responsibilities to society. So the topic is as important as the praying concept. Morally, it is the most imporant topic that Islam and its book Qur’an mentions about it the most. Moving on.
vAllahu Vasi’un ‘Aliym; O human, you fear that if you give away, you will be depleted? Then you don’t know Allah. If you cannot do good, if you cannot spend your wealth without waiting a return; then your problem is a problem of faith. You have issues about knowing Allah. Come then, let me introduce you Allah. Do you know who is Allah, you human? You who fears to open his hands and assume all will be depleted when you give away; do you know about Allah. The answer comes with the last sentence of this verse.
vAllahu Vasi’un ‘Aliym; Allah is limitless. Vasi’ means limitless. And with that starting point this feature reaches to being limitless with blessing, limitless with wisdom and limitless with wealth. Giving and rewarding is limitless with Allah. That’s why the Vasi’ word represents and translated with 1 to 700 metaphor. This metaphor is the explanation of countlessness. It’ like “I said 1 to 700, but you can raise it even further yourself.” Naturally this wordplay cannot be represented by a spiritual return, so the example was made with a farming related metaphor.
When agriculture engineers who are interested with farming take a grain in their hands, they split them where the grain starts to fork and they add other grains above that fork. With that method, one single grain can give more than 2000 grains. This was done before and more than 2000 grains was the result. One grain, one single grain seed.
So just like that, Allah returns every favor of yours into a seed that can give you 1 to infinity. Of course the ratio of your outcome depends on your giving intentions, your business ethics, your giving manners and some related things as well. They will measure what you will get from a single act. And the best methods will be explained by the following verses.
And of course a second name is reminded. Allah is vasi, yes. Limitless and also… Aliym. You human who is afraid of giving away, who fears to do charity; you either don’t know that Allah sees you and what you give or you just don’t believe it. Don’t your heart is settled yet that your hand still hesitates? If you believe that Allah sees you all the time, if you reach the consciousness of this fact, would you still fear of giving?
Of course if you really believed that Allah sees you, you wouldn’t fall into a habit of advertising your actions to others. That why your problem is about knowing Allah. Learn Allah very well. We continue now.
262-) Elleziyne yunfikune emvalehum fiy sebiylillahi summe la yutbi’une ma enfeku mennen ve la ezen lehum ecruhum inde Rabbihim* ve la havfun aleyhim ve la hum yahzenun;
Those who, out of their faith in Allah, unrequitedly spend their wealth on people, and who don’t remind and taunt people with it later, will have special rewards in the sight of their Rabb (the compositions of Names constituting the essence of their being). They will have nothing to fear or grieve. (A.Hulusi)
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. (A.Yusuf Ali)
Elleziyne yunfikune emvalehum fiy sebiylillahi Those who spend their wealth in the way of Allah, summe la yutbi’une ma enfeku mennen ve la ezen and those who don’t remind and taunt people with it later, lehum ecruhum inde Rabbihim their reward is with their Rabb. As in Allah knows what they will be given.
We should stay here for a while. Constantly reminding and taunting people with it mennen ve la ezen, la mennen ve la ezen. Actually second “la” is not necessary here in grammar. “La” of Mennen is enough for both it and Ezen. So what happens the negative prepositions are used twice; it gains another meaning for translation. If you do each one of them, you still do the same crime. It doesn’t necessary to do both, la mennen ve la ezen. You can either constantly remind your actions to people or you can taunt and hurt people. Think about it; a person did a good deed, a charity. But then he starts to taunt the other party. He bills the person he helped and taunt him with it. The same person he helped is now becomes heart-broken.
If we think through the meaning of this, we notice immediately. What is this mean, actually it is billing Allah. Because we say, we all do these for Allah. But after your actions, you start billing. You taunt people with it, constantly remind them of your deeds, hurt them. What you do for Allah, know that Allah is aware of them. You don’t need to remind people of your actions. You don’t need to hurt them. And continues.
ve la havfun aleyhim ve la hum yahzenun; Those who don’t do these, who don’t hurt people, who gives away from his wealth to charity and taunt others with that; their rewards are with their Rabb. Only Allah knows and rewards are limitless. The verse continues with ve la havfun aleyhim ve la hum yahzenun; they won’t feel anxiety for their pasts, they won’t feel sorrow nor they won’t fear for their future. Yes, they; ve la havfun aleyhim ve la hum yahzenun; havf is only have connections with past and sorrow is about future. That’s why they wont fear for their future and feel sorrow and anxiety for their pasts.
Why for past? They won’t feel regret by saying; “I did that back then.” Quite the opposite. They will feel joy. When they see that their actions are rewarded with 1 to 700, 1 to 7000; they will feel joy and say; “Glad I did this back then.”. And future will be undisturbing for them. Because they will know that their rewards will be more. That’s why the “havf” here is a very important concept, so does the sorrow. They won’t feel sorry for giving away to charity. This is the explanation here giving us by this verse about what kind of manners should we be in while we do charity as a man of faith.
Some sources says, this verse was sent down about the Caliph Otto which back then he was in a battle; it’s either Badir or Uhud. He had donated most of his wealth as charity for Islamic Army of Rasulallah. Some says it was 1000 gold. Rasulallah showed his appreciation and happiness for this act by saying; “My Allah, I’m happy with Otto; you too bless him.” This is the degree of his content. In another variation of this story, Rasulallah’s words are; “My Allah I won’t forget Otto, you you won’t forget him either. We know continue the same topic in following verse.
263-) Kavlun ma’rufun ve magfiratun hayrun min sadekatin yetbeuha eza* vAllahu Ganiyy’un Haliym;
A kind word and to cover a fault is better than a charity followed by offence. Allah is the Ghani and the Halim. (A.Hulusi)
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. (A.Yusuf Ali)
Kavlun ma’rufun ve magfiratun hayrun min sadekatin yetbeuha eza a kind word for the heart and asking for blessing, let’s say it’s wishing for blessing hayrun min sadekatin yetbeuha eza is better than a charity followed by offence. Isn’t that right? You say a kind word, if you taunt people with it, if you hurt peoples feelings after your actions; then let it stay there. You are in more profit if you just say a kind word. This is the message of Qur’an. Here.
This is the truth that this verse is saying, the reality it translates. Make human as priority. Make heart as priority. If you help a person and hurt his heart right after that; then you are the person who does the greatest evil for that person. Your help will be worthless at all.
Think with the aspect of the person who takes the help. How can you convince that person if you crush his honor at the first place. How can you make amends after the damaging him so much? Can you measure the price of a mans honor? So if you damage his honor after you help him, then don’t help him at first place. Because an untouched honor always wins, always brings wealth but no amount of wealth in the world cannot buy an honor. So here, the human is prioritized. The verse continues.
vAllahu Ganiyy’un Haliym; Allah here reminds people who do these; who taunt people and hurt people after helping them; Allah reminds them His names. Allah is Ganiyy, as in limitless in wealth.
To be able to translate this single word, we should put several words side by side. All the wealth in the world are from Allah. Allah is the one whose wealth is from His own and all the wealth of riches are belong to Allah. Every single wealthy and rich person get their belongings from Allah.
Ganiyy means the absolute owner of the wealth. Human, in that sense can never be Ganiyy. Why not? Because he’s never the real owner of wealth. He’s just the caretaker, a keper. That’s why helping the others as charity is really the returning of entrusted belongings to real owner.
This consciousness, this felling keep a person mentally alive all the time. He becomes aware of Allah mentality constantly. That person becomes aware of his responsibilities to Allah with that state of mind.
Wealth is something entrusted to us, like health, class, position, body and children. If you know and understand that all these are just entrusted belongings to you, a different mental state appears within you. The feeling of protection things that entrusted to you. The feeling of preventing the betrayal for that trust. Because who is the real owner of your belongings? Allah is the one who entrust those things to you. So if you betray that trust, surely you will be asked at some point; that feeling awakens a responsibility mentality of Allah within you. This feeling is called Ihsan. Living like you see Allah constantly.
Haliym; Haliym is also the name of Allah. This verse ends with that name. Allah chooses to reveal this Haliym name, as introduction. What’s the meaning? Not rushing when delivering the punishment. Owner of Hiliym. When it comes to punishing, punishment; Allah choose not to rush things. Most-Forbearing. Why? Because the greed, selfishness, the desire of earthly stuff of humans usually turn them into wrongs. Our Rabb, who knows very well about the humans He created, chooses not to punish them immediately for their actions and desires. Allah gives advices, saying; “You can still turn back from this.” That’s why the Haliym name is reminded to us here.
The reminder of Haliym name here, is a sign of infinite forgiveness of our Rabb for humans. At this point it is showed us that one of the main problems of humans is also the helping situations, the charity. That’s also the reason why the name Haliym is explained to us. Because if Allah chooses not to act as Haliym, then all actions of betrayals of humans would immediately be punished and I believe none of us would survive from that punishment. Because a person even the most responsible ones, slightly or heavily, may become stingy when it comes to charity, helping. And maybe some manage to help people often, but this time they cannot manage to control their ethic of theirs after the help. Also even they manage to continue the ethics, they make mistakes in manners which will be explained by our further verses, moving on.
264-) Ya eyyuhelleziyne amenu la tubtilu sadekatikum Bil menni vel eza, kelleziy yunfiku malehu riaenNasi ve la yu’minu Billahi vel yevmil ahir* femeseluhu kemeseli safvanin aleyhi turabun fe esabehu vabilun feterakehu salda* la yakdirune ala shey’in mimma kesebu* vAllahu la yehdil kavmel kafiriyn;
O believers, do not cancel your charities by taunting and hurting people with it, as do those who spend their wealth only to be seen (to make a name) and do not believe in Allah and the eternal life to come with the meaning of the letter B. Their example is like a rock covered with some earth, and when it rains the earth is gone and the rock is left bare. They will gain nothing from what they earn. Allah does not guide (enable the realization of their essential reality) those who deny the truth. (A.Hulusi)
O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their wealth 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. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu la tubtilu sadekatikum Bil menni vel eza O you who believe, you who have claims of belief; if you want to prove yourselves, don’t cancel your charities by taunting and hurting people for your charities and generosities. Don’t cancel your deeds out. kelleziy yunfiku malehu riaenNas like those who spend his money just to show off to people. Your deeds, your charities; don’t throw them away like that person who does all these just to be seen by others. Do you see this example?
The topic comes to a moral problem now. The sentence started with the same concent like the previous verse, taunting and hurting people but at the end a third moral fault was added. Making all these just to be seen by others. Taunting and hurting people with reminders is a moral weakness about those who are given charity. This third situation which this verse explained is a moral weakness for the person who does the charity. As in, you should act with good intention to the person in front of you and to yourself. Deep within your heart. Your intentions must be uncorrupted.
What is the most specific, most evident manifestation of corrupted intentions? Making deeds just to show off other people. A person fails at this point even he passes the test of not taunting an constantly reminding people. He may not taunt them, he may not hurt them with reminders but the third spot; that’s the exam he fails. Carrying the emotion of showing off.
If you ask, why carrying this feeling is so bad for us, actually this feeling is like a burning acid in your hearts over the seed of your good deed. That’s why it is so bad. Because an exit like this cannot lead to a pure and healthy end. Why not? Because a person does that deed not for Allah but for other peoples eyes, leaves that good deed when no one watches him. This cannot be categorized under virtue. Do you see the problem now? The real virtue is doing your responsibilities even no one watches you. It doesn’t matter whether tthey see you or not. This is the definition of virtue and Islam invites people to this real virtue concept. This is the reminder here. And let’s check what is the following connection to this concept.
ve la yu’minu Billahi vel yevmil ahir don’t cancel out your good deeds like those who spend their wealth to be seen of men, and who don’t believe in Allah and afterlife.
Why the speech is pulled to belief for Allah and afterlife here? This my friends, is the reaching point. A person who does a good deed, a virtue, a task just to be seen and admired by other people must have a deeper problem within. The greatest evil lurks within these intentions of showing off. Otherwise we cannot put these acts under devious deeds, harmful actions at all. But all those actions sign a deep illness. What is that illness a scar over faith. A problem in beliefs. What kind of problem you may ask, let me explain.
If that person believe Allah as he should believe, why would he need other people to see him? Because he may easily say; “Allah sees me, that’s enough for me.” If a person have faith that Allah sees him, sees his actions and deeds deep from his heart, would he think about the other peoples sights? Does he crave for that need? He knows that nothing will be different whether they see him or not. Allah sees him that’s the real importance. So at this point if a man wishes for other people to look at him while doing his charity works; cannot be sure and certain that Allah sees him. Because if he is; if he believes from his heart, he wouldn’t need to act like this. That’s one.
So where’s the connection of afterlife with all these? If he believe that he will get the reward of his deeds in afterlife with tenfold, he wouldn’t act like that. He wouldn’t want others to see him. Why? Because asking for peoples attentions means asking for the reward of his help in this life. Asking rewards in the forms of “well done”s, “good for you”s, “look at him, he helped that poor people”s; craving for people love and attention; need for a small fame; all these are about asking the reward –even how small and insignificent it is- in advance. But even in that he don’t know where lays the real reward. Because he thinks with his south pole, not the north pole. He thinks as the satan is his mentor. Not with the guidance of his soul and faith. If he think with the guidance of his faith, surely he wouldn’t sacrifice the greatest reward of paradise for the small attentions of people. All these surfaces the problem with afterlife. Hypocracy.
Hypocracy, vanity. This turns into a problem with afterlife here. Because a person who truly believes what he’s gonna get in afterlife, wouldn’t care for other peoples attentions. He will get them anyway. Femeseluhu that person is like; kemeseli safvanin aleyhi turabun fe esabehu vabilun this rock. There’s a metaphor here, Qur’an draws us a picture. I ask you to open your ears and listen.
“He is like this rock.” Qur’an says. There’s a thin layer of soil over it. Think about a rock with a thin layer of valuable ground over it. fe esabehu vabilun a rain falls over that rock feterakehu salda and leaves it wide open. Tha rain wiped the thin layer of soil, almost like removed the veil and the real face was revealed behind it. It was that rock all along. But the people who saw them outside thought him as a welcoming soil that will give one to many. They thought him as a rich field. Because they hadn’t seen the rock underneath the tiny layer of soil. They had looked at the shell, the mask.
Just like it is described above, Qur’an shows us this metaphor about the man who helps others just to show off and after that taunt people with it; like a lonely rock with a tiny layer of field over it. A rain, a storm cleans that layer and reveals the naked rock with all his rigid and fruitless nature.
la yakdirune ala shey’in mimma kesebu These types; they have no gain for what they do. Interesting; you do a deed but you will have no gain for it. Bankruptcy with your own hands. As in doing something but leads to nothing.
You may say; “It’s not fair.” Do we really have the right to say it? Saying it’s injustice means we are not honest to Allah. And those who cannot be honest in front of Allah cannot be honest to anyone. You may believe that person can lies, cheat anyone who he encounters.
The problem reveals itself as a personality issue and Allah’s orders and restrictions are all about putting our personalities over a firm and strong foundatition. This is another meaning of carrying of capacity as humans beyond our given reaches. That’s why the orders and restrictons of Allah are really for enriching out true selves. We actualize our personalities. We actualize our true identities. We become %100 human. The real reason behind Allah’s entire orders and restrictions is carrying people to the limits of their potential. Educating people, leading them to the perfection. This is our problem. Otherwise Allah has nothing to gain from all these. We lose. We sacrifice from our humanity. That’s why Qur’an takes the situation at the heights of humans perfection.
vAllahu la yehdil kavmel kafiriyn; Allah does not guide the communities who deny the truth. Qur’an takes the problem above, the problem of vanity and explains it as resisting at denial. Very interesting outcome. The conclusion. This conclusion reveals that if a person resists on vanity, if he leaves the idea of being seen by Allah and act on this small weakness for attentions and affections of other people; Qur’an names this case as resisting on denial.
265-) Ve meselulleziyne yunfikune emvalehumub tigae merdatillahi ve tesbiyten min enfusihim kemeseli cennetin Birabvetin esabeha vabilun fe atet ukuleha di’feyn* fe in lem yusibha vabilun fe tall* vAllahu Bi ma ta’melune Basiyr;
But for those who spend their wealth for Allah’s pleasure (the term ‘Allah’s pleasure’ or ‘for the pleasure of Allah’ means to not let one’s conditionings limit the manifestations of Allah’s Names) or due to what they encounter within their own selves (the understanding that they are comprise the compositions of Names)… Their example is like a garden on a hilltop, when heavy rain falls on it, it gives double the produce. And if heavy rain does not fall, even a drizzle suffices. Allah is Basir over your actions. (A.Hulusi)
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. (A.Yusuf Ali)
Ve meselulleziyne yunfikune emvalehumub tigae merdatillahi But for those who spend their wealth to earn the blessing of Allah, those who does charity to please Allah, ve tesbiyten min enfusihim an important point here, not just to earn the please of Allah in the act of charity, those who does charity for another reason too. What’s that? To realize themselves. I choose to translate this sentence like this which is the most accurate translation for this concept. To strengthen their own beings, to gain a self esteem, to make realize their own souls, becoming a whole human; those who spend their wealth on the way of Allah to gain Allah’s blessing and gain all those things above, they are like;
Kemeseli cennetin Birabvetin esabeha vabilun they are like a fertile garden. A fertile garden. esabeha vabilun which comes down a rain over it. fe atet ukuleha and its harvest di’feyn is doubled, the garden begins to give double harvest. That person is like a garden which gives its harvest with double. Moving on,
fe in lem yusibha vabilun fe talin If it’s not a heavy rain fall, a strong rain; fe talin even a small amount of moisture would be enough. Maybe there wouldn’t be a heavy rain for that garden, a small amount of water drops would be sufficent. Why? Because that garden takes its power not from somewhere outside, it takes its power from within. From its essence.
We should match this expression with ve tesbiyten min enfusihim. Those who spend their wealth on the way of Allah to enlighten themselves, those who do charity from their own belongings without waiting a return; according to this verse they are like a garden more accurately paradise. Verse says; they are paradise like humans. Those who do all these actions with these emotions turn themselves to paradise, they become walking paradises themselves.
Wherever they go, they give the feeling of paradise peace to everyone around. They house they are in gains a brease of heaven. When they become friends with others, those people experience the joy of paradise. When you are accompanied with them, you find yourselves a breeze from heaven. Being with them is like living a moment in paradise. For them to like you means you are surrounded by heavens. They are like these. That’s how a person becomes a walking paradise.
Those who touch them gains from that spot. Their beauty is like a sun; not just borns over sheeps, it borns over coyotes as well. Not just fruits, apples, pears benefit from it, nettles and weeds too have benefits from that light source. They are like heavens. Like that. Even without a rain, even with a small amount of water drops is sufficent. Why? Because it comes from essence. The power is from within. They carry their powers with their essences. The rain outside is just an extra push. Those who have nothing in their essence cannot really benefit from the outside effects for long. Like the old saying; “You cannot turn a watermill by pouring.” The trees which takes their powers from their roots don’t dry out. But trees which have their needs from their branches cannot survive for long. That’s why the essence must be strong and firm. This is the message here.
vAllahu Bi ma ta’melune Basiyr; and at the end of the verse the name Basiyr; is reminded to us. Allah sees all. Allah sees everything you do. Yes, Allah sees.
Why are we reminded with this name here? Because for a person to strengthen his essence, he should like like he sees Allah all the time. If you ask why, because the essence is not something like for everyone to see. Only Allah sees the essences, hence the reminder of the Basiyr name. Qur’an says; Allah sees the essence of hearts. Another verse explains that Allah knows what the hearts have as their essences. If you have a jewel in your essence, there’s no need for others to see it, Allah is enough. Those who stare are the shell cannot realize it but rest assure Allah sees your jewel of your essences.
266-) Eyeveddu ehadukum en tekune lehu cennetun min nehiylin ve a’nabin tecriy min tahtihel enhar* lehu fiyha min kullis semerat* ve esabehul kiberu ve lehu zurriyyetun duafa’*, feesabeha i’sarun fiyhi narun fahterakat* kezalike yubeyyinullahu lekumul ayati leallekum tetefekkerun;
Would any of you want to have a garden of date palms and grapevines underneath which rivers flow and in which various fruits grow, but when old age comes he has weak offspring? Then a whirlwind of fire destroys the garden… Allah gives these signs so that you reflect. (A.Hulusi)
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. (A.Yusuf Ali)
Eyeveddu ehadukum en tekune lehu cennetun min nehiylin ve a’nabin One of you owns a date-palms and grapevines garden. tecriy min tahtihel enhar a garden of datepalms and grapevines and rivers flowing underneath. We have another example in our hands now. Another metaphor.
lehu fiyha min kullis semerat Any kind of fruit may grow in this garden. ve esabehul kiberu ve lehu zurriyyetun duafa’ and the owner of this garden meets his old age and his children are not strong enough to look after themselves. The owner suffers from old age. feesabeha isarun fiyhi narun fahterakat at that time that garden, that rivers flowing underneath, that paradise looking garden is hit by a simoom, a hot whirlwind and burn everything. Yes. Do you want something like that happen? Do you want to be in that mans shoes?
What is the message here? This i’sarun fiyhi nar here is the explanation of simoom. A burning whirlwind. A wind that contains fire within, a fiery storm. We simply call it simoom. It’s a poisonous wind blows from south at summer time, empties the juicy fruits with its hot nature, even without actual fire the winds nature is like a flying fire whirlwind. That’s why Qur’an uses this metaphor of simoom-hit garden for explaining the nature of that kind of deed.
Taunting and showing off is like a simoom. Bad intentions ruin the good deed like that fiery whirlwind. If a person starts his action for show, if his actions are just for other peoples attentions; this good deed becomes like a garden hit by that horrible wind. That intention empties the paradise bringing action and turns it into a burned down garden. This is the example of Qur’an.
Kezalike yubeyyinullahu lekumul ayati leallekum tetefekkerun; That’s how Allah explains His messages so that you think over them. This message here is important. Very serious warning.
For our actions to be real, and not count as empy; for preventing the sentences like “I had done that O Rabb, but my action isn’t written here.”; we need to think over them. Because the product, the outcome, the efficiency of our actions are all about the answer of the question “why”. Why did we do it? For whom our actions are for?
267-) Ya eyyuhelleziyne amenu enfiku min tayyibati ma kesebtum ve mimma ahrecna lekum minel Ard* ve la teyemmemul habiyse minhu tunfikune ve lestum Bi ahiziyhi illa en tugmidu fiyh* va’lemu ennAllahe Ganiyy’ün Hamiyd;
O believers, give unrequitedly from what you have earned and from the clean things of what We have produced for you from the earth. Do not give in charity bad things that you will not take yourself. Know well that Allah is the Ghani, the Hamid. (A.Hulusi)
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. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu enfiku min tayyibati ma kesebtum ve mimma ahrecna lekum minel Ard O you who have claims of faith, if you want to prove them; enfiku min tayyibati ma kesebtum Give of the clean and good things which you have earned, do charity with them, donate them without waiting something in return. ve mimma ahrecna lekum minel Ard and with the fruits of the earth which We have produced for you.
There’s a fact here we have been told. We should give clean and good things we earned, that is. The verse brings out an ethic code again. You cannot do charity with everything you earned. First of all you cannot give Zekat (obligated charity). Because Zekat is purification. Not the purification of belongings; zekat must be given from already clean possessions. Don’t get this wrong. Purification of heart by giving clean and good things.
Yes, you should give from your earnings to others for Allah. And will return your rewards to your hearts. Inner richness. As in you will give from your materials. Allah then upload all kinds of spiritual richness to you. A sort of purification in that sense.
You may ask, is it possible to do charity of the earnings with sin? No. Because zekat must be given from clear things. You cannot give them from earnings of sin. If you try to give your charities with sin-filled earnings, it’s like trying to purify, disinfect the dirt. It cannot be disinfected, it’s impossible. You should just throw them away. Shortest and quickest way possible. That’s that.
There’s another meaning that this verse make connotation. From which parts we should use for charity. Because some gives from their possessions, the most worthless pieces. The most invaluable objects. Right at this point the verse opens that section.
ve la teyemmemul habiyse minhu tunfikune ve lestum Bi ahiziyhi illa en tugmidu fiyh Don’t try to give away with the things you most certainly reject. As in if someone tries to give you something and that thing is so worthless you would reject it with your eyes closed, only if you’re blind that they may trick you to get it. How can you try to give things like that to others?
At this point what you give as charity shouldn’t be like the charity of Nasreddin Hodja’s charity. A small funny story, Hodja gets yoghurt to bazaar to sell it. On his way, he falls down with a full bucket in his hand. All yoghurt spills. He looks at the spoiled yoghurt and realizes it cannot be sold anymore; he says; “Charity for the goodness of my father.”
We don’t know it’s real or a joke but this kind of charity cannot help you or your father or your grandfather or any of your ancestor. You cannot donate the spilled yoghurt. If you want to do charity you should follow the terms of “One should not treat others in ways that one would not like to be treated.” Actually this rule reminds the sentence in this verse to the letter.
So if zekat is given as obligated charity, you should give from the product. However the product has returned, the charity must be like that. So it’s not necessary to seperate the good ones from bad and giving away the good ones either. But giving the bad ones for charity is forbidden. If the product is mediocre, the charity must be mediocre. If it’s good, the charity must be good, if bad, it must be bad. However the product or income has become, the charity must be in that nature. Other than that choosing the worst, the cheapest is a complex. The Cain syndrome. It turns you into a Cain against Abel.
As you know Abel had chosen a good product from his harvest for Allah. He chose to give his charity like it. But Cain had chosen the worst one. You have given for Allah, mind you. It doesn’t matter whom you give your charity, it’s all about for whom you do it. So, if your answer to the question of for whom is Allah, that you shall be asked “Is this what you choose worthy for Allah?” That’s why by giving the worst of your product, you only point out your relations with Allah. You call attention to your corruption of communication with Allah. At this point a person shouldn’t do something that would shame himself and drift away from Allah.
As you can understand now, you cannot choose the bad ones, the leftovers, the unsellables of your products as charity, especially as zekat; this part should be like an earring for tradesmen. The charity must be at least, average. The quality must at least meet the average line. Because if you seperate the good from the bad; choose the good for you and the bad for Allah; that means you have a problem with your dialogue with Allah. It’s an insult to Allah.
As for charity; is there a possibility of tasadduk? Charity with the bad and sin-gained product. There are some contradictions about this among the scholars. Some say it might be possible, some rejects it. As for me; a gain, an income which comes to you illegally or with a way that Islam doesn’t like; Tasadduk, helping, doing charity from it must be used for mending the damage done by the income. It’s like; an illegal gain from money interest must be used as tasadduk to help the people who lose their money because of their rates of interest.
Again with another angle, from an illegitimate wealth gained or partially earned by gambling; if a charity is been considered; it should be used to cover the victimization of people who suffer from gambling loss and with that charity it shouldn’t be waited for a compensation in afterlife.
So what is this then? It’s like an atonement. Making amends. Fixing what you broke. If a person breaks something, can he wait for something more when he fix it; can he wait for an extra bonus or a reward. You broke it, you fix it. Every illegitimate gain destroys a moral term. So naturally if a person gains something with an illegitimate way, he should use the gain to fix that term and shouldn’t be in waiting for something more in return.
Va’lemu ennAllahe Ganiyy’un Hamiyd; Know well and keep in mind that Allah is Ganiyy. We saw that particular name just above. It means owner of limitless wealth and every person who has a wealth owes Allah for that wealth. So you cannot say othe people. “What if I don’t give anything at all, I give some?” Look at this logic. Whose possession do you hide? What if Allah says to you like that? What if Allah says, “What if I don’t give anthing to him?” You owe your breath to Allah, so have some shame. Don’t say things like, “What if I don’t give anything at all, I choose to give what I considered fine so deal with it.” You borned naked. Allah hasn’t need you. Certainly He knows how to take all things back. That’s why don’t you ever forget that Allah is the only existence who is the absolute Ganiyy. And with that attitude you don’t forget that your wealth is relative and temporary.
And the last name of this verse, Hamiyd, the only one who is worthy of appraise and gratitude. By giving things for the name of Allah, you show your appreciation. You show your gratitudes for the things you are given. You don’t do much by that. You show your gratitude for the things you have and thank Allah.
A gratitude of something is also from the same class. The gratitude of possessions cannot be done just by saying; “I thank you, O Rabb.” Just saying this is just showing the gratitude of tongue. The appreciation of wealth is charity and zekat. The appreciation of possessions is goodness, treats, giving things to poors and person in needs. The gratitude of health is spending some of that health on the way of Allah. The gratitude of lifespan is using that life on that way of Allah. The thanks of class is using that office you are given by the compass of the blessing of Allah. Every gratitude is by its own kind. That’s why the only owner of thanks, appraises and gratitudes is Allah.
268-) Esheytanu ye’idukumul fakre ve ye’murukum Bil fahsha’* vAllahu yeidukum magfiraten minhu ve fadlen, vAllahu Vasi’un ‘Aliym;
Satan (illusion – the fear of loss) will scare you with poverty (refraining you from giving unrequitedly) and command you to do foul deeds and to be stingy! But Allah promises forgiveness from Him and bounty. Allah is the Wasi, the Aleem. (A.Hulusi)
The Satan 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. (A.Yusuf Ali)
Esheytanu ye’idukumul fakre ve ye’murukum Bil fahsha‘ Satan scares you with poverty and bids you to be stingy.
I translated fahsha as stinginess, because stinginess has been named as ahfashul fahsha in arabic language. The heaviest harlotry is stinginess. In early arabic poetry also used this proverb, that’s why I choose to give the meaning as this for my translation.
What does satan promise you, satan has a promise, satan frightens people with famine. One of the modern societies basic parameters is, hunger is universal. It’s a catch-phrase. Even Unicef build its entire program over this “Hunger is universal.” catch-phrase. But a muslim mind cannot think as this. Because having faith to Allah and Allah is the Rezzak of All Worlds is a part of this faith. That’s why he cannot say, hunger is universal. Even his faith reaches to a length that he honestly believes that Allah gives one to seven hundred; how can he say that hunger is universal after that?
In reality those who uses that phrase of “Universal hunger” aren’t the ones who throw Africa in the hands of famine itself? Their stocks in their silos may nourish the entire Africa continent at least three times. But they stock just in case of an emergency like war. And the other side, people die from starvation.
Western civilizations only dog food expenses can feed 1/5 of the entire human population. So who is the reason of this hunger then? Could it be the ones who eat the %80 of worlds income with their %20 population? Could it be because of this 20 percent say the other 80 percent to manage with the rest, the leftover 20 percent income?
That’s why hunger is not the universal one. The universal existence is sustenance. Allah says everyone has their sustenance, but the earths ground may have a static, limited capacity. So if the sustenance wouldn’t be devided fairly; if some groups would take much then they are supposed to and waste inevitably, the other groups naturally starve to death.
The guilty party of this famine and hunger isn’t Allah. The culprit of this famine are the ones who usurp the sustenance of others, who have others shares by extorting with their monopolies; even Allah has brought down sustenances to earth enough for all of us.
Satan scares you with poverty. This is also a fear of hunger. Remember friends, you can satisfy a hungry person, but there’s no way to satisfy a person who fears from hunger. Because a real hungry person may find satisfaction with a loaf of bread. But for a greedy one, for an unsatiable person, a bakery cannot sate his hunger. The fear of hunger is a scare tactic that satan uses frequently against human, it encourages stinginess. Nevertheless the fear of hunger eventually brings up the stinginess. That’s why a person like that always fear about hunger even he has wealth enough to satisfy his seven generation.
Against all these, Allah also has a promise. Satan has a promise like this, he gives these promises. An attraction enter that pulls people in, that’s his center. But Allah has a saying, a promise against this, what is it?
vAllahu yeidukum magfiraten minhu ve fadlen, But Allah promises forgiveness from Him and bounty, it means multiplying the actions done on Allah’s way. Look at satan’s promise, now look at Allah’s promise. All in all the opposite promises. vAllahu Vasi’un ‘Aliym; If you ask the wisdom and the reason behind it, because satan isn’t limitless. Allah is limitless. Being limitless is a feature of Allah. That’s why the hunger’s universal nature is nothing but a big lie. Basing on that, the logic behind the population planning is also a lie. And Allah is Aliym All-Knowing.
Knows what? Allah knows the real reason behind peoples stinginess. The stingy people scares to admit their fears and don’t want to explain why they don’t give their things. Like we said before because they fear that they may feel hunger even they have a wealth enough to feed his entire seven generation. That’s why they cannot give anything to anyone. Allah knows this basic fear too.
At this point there are two attraction; one is negative and the other one is positive. Satan’s promise and Allah’s promise. People must choose the right one. Whose promise the people must choose? How can they know that which promise is the right one for them? How can they differ? The answer for these questions is given by the following verse. The solution of this differentiation, choosing from these two promises. And the answer is all about wisdom. A person may choose the right promise only by wisdom.
269-) Yu’til Hikmete men yeshau, ve men yu’tel Hikmete fekad utiye hayren kesiyra* ve ma yezzekkeru illa ulul elbab;
He gives wisdom (the system by which the qualities of the Names are manifested) to whom He wills, and whoever has been given wisdom has certainly been given much benefit. And none will discern this except those with intellect and deep contemplative skills. (A.Hulusi)
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. (A.Yusuf Ali)
Yu’til Hikmete men yeshau Allah grants wisdom to whom He wills. ve men yu’tel Hikmete fekad utiye hayren kesiyra and whoever has been granted wisdom has certainly recieve a great benefit. Qur’an says this.
What is wisdom? The translators have almost 30 different approach for this concept of wisdom. Most of them say it’s knowledge. This is the most accepted translation for wisdom among them, wisdom is knowledge. Also some groups claim that wisdom is intelligence. Some of them say it’s the willpower. Also there are some point of views that wisdom is in fact the Qur’an itself. Prophets are another form of translation for wisdom which sometimes used like that in Qur’an too. Qur’an uses the concept of wisdom with four different meanings, one of them has the meaning of prophets. The other ones are the book, as in the revelations sent down. Also the prays. And lastly the ability of differentiation the right from wrong.
It’s still possible to give different meanings for wisdom. But I believe that the wisdom here has the meaning of a healthy intelligence backed with a healthy knowledge to keep the humans willpower at his best. I want to say that wisdom is the ability of judgement made by true knowledge and a healthy mind. One foot in true knowledge, other foot in healthy mind. Wisdom is the ability of judgement which rises over these two feet.
He whose given with this ability of judgement is also given wisdom. You cannot find any wisdom in mindless people. But you cannot find wisdom in every sane person either. If it is be the case, then every sensible person would become Hakiym and every intelligent being would become capable of finding the truth on their own. But we need more than that. Also if the knowledge is enough for wisdom, this time every scholar would become Hakiym. They would also reach the real truth on their own. But just like the case of satan at first place, knowledge doesn’t mean wisdom on its own. And yet these two ara different things but they have still many connections with each other.
That’s why I choose this translation. The ability of judgement basing on true knowledge and healthy mind. With that ability a person may differ the good from evil, the beautiful from ugly, the right from wrong, the celestial from the superstition, the faith from blasphemy, the eternal from temporary, the great from the low, the precious from the insignificent. This ability is called the wisdom. And the outcome of wisdom in human is basiret and feraset, the inner sight and inner thought. When a person looks with wisdom, he sees and thinks with wisdom.
There’s a similar translation for wisdom too; it’s creating a thing with it’s place when it is used for Allah, and holding a creation in the place where Allah create when it is used for people. It’s a beautiful description for wisdom. According to this translation the opposite of wisdom is tyranny.
Tyranny is throwing out something from its place. That’s why people who act without tyranny become tyrannts. Also the verse says; ve ma yezzekkeru illa ulul elbab; but none will grasp, think and remember the Message but owner of deep minds and understandings. Qur’an indicates that those people think over the words; it’s also compatible with our description. The mind and knowledge are two most important tools of wisdom.
270-) Ve ma enfaktum min nefekatin ev nezertum min nezrin fe innAllahe ya’lemuh* ve ma lizzalimiyne min ensar;
Whatever you spend and whatever vows you make, Allah knows (makes you live their outcome), but the wrongdoers have no helper. (A.Hulusi)
And whatever ye spend in charity or whatever vow ye make, be sure Allah knows it all. But the wrong-doers have no helpers. (A.Yusuf Ali)
Ve ma enfaktum min nefekatin Again Qur’an continues to approach the situation from another angle. Ve ma enfaktum min nefekatin ev nezertum min nezrin Whatever you spend in charity, ev nezertum min nezrin whatever vows you make, fe innAllahe ya’lemuh be sure that Allah knows them all.
ve ma lizzalimiyne min ensar; We’ve just said that the opposite of wisdom is tyranny. Here it comes. If you act the opposite, you become the wrongdoers. And wrong-doers have no helpers.
For a person to have wisdom, first he should have healthy relations between him and Allah. A close faith for a close Allah, what I choose to call it. A close faith for a close Allah. It’s mandatory. This is the truth revealed in this verse. ya’lemuhu, fe innAllahe ya’lemuhu sentence gives you this. Know that, be sure, don’t forget that Allah knows it all. Those who have a close faith for a close Allah knows that Allah’s knowledge is limitless and Allah knows every emotions and thoughts we have in our minds and in ur hearts. This mentality can only be possible for people who have faith for a close Allah.
271-) In tubdus sadekati feniimma hiye, ve in tuhfuha ve tu’tuhel fukarae fe huve hayrun lekum* ve yukeffiru ankum min seyyiatikum* vAllahu Bi ma ta’melune Habiyr;
It is good if you give charity openly, but if you keep your charity a secret and give in private it is better for you. This will atone for your bad deeds. Allah is Habir (All-Aware) of what you do (as He comprises your being). (A.Hulusi)
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. (A.Yusuf Ali)
In tubdus sadekati feniimma hiye Now it wants us to pay attention to a manner. Right above, there were moral terms. As in moral terms of charity and spending wealth on Allah’s way, now it’s about the manners, how you do it. In tubdus sadekati feniimma hiye if you give your charity openly, if you do good deeds openly feniimma hiye it is good. ve in tuhfuha But if you do it secretly, ve tu’tuhel fukarae if you give your charities to poors and be secretive about it, fe huve hayrun lekum it is better for you. Why?
As you know. The secrecy in must duties is not a thing. That’s why some translation scholars said; “Zekat is out from them.” It’s an accurate approach. Because doing must duties openly is also the encouragement, a message of a sort. There’s no hypocracy in must duties. Hypocracy is admissible for other duties. That’s why our prophet had made his vain prays which we know today as sunnet prays in his own home and his own room, except for three day in his life. He only did his obligated daily prays in masjid. I believe it’s this subtlety he was following.
Also when you spend your wealth for other people, when you give charity, for vain charities you should do it secretly. Why the secrecy? To protect yourself from hypocracy but beyond that to prove your faith that Allah alone sees you and that’s enough for you. This is an important thing.
ve yukeffiru ankum min seyyiatikum It’s a redemption for some of your sins. As you see here, the situation completes itself here. If you protect the honor of the person in front of you, if you don’t choose to crush him by announce him to others as a needy person; if you do your charity deeds in secret, then Allah protects your honor by covering your sins too. It’s your redemption.
The point of view for the problem is all about honor of man. That’s why the verse ends with fe huve hayrun lekum. This is better for you. Why? Because it’s most appropriate and most suited behaviour for honor. A good deed which damages the honor of the person in front of you is not an actual good deed. Don’t damage the honor of people, don’t hurt their identities, don’t cause harm to their personalities. By destroying their identities, your actions become mischief and evil instead of goodness. By helping a person in such a way, you kill him, kill his own being with your action. This is important. And Qur’an reminds us this fact, the respect for mans honor. If you respect the honors of people, Allah respects your honor too. This is the punchline.
ve yukeffiru ankum min seyyiatikum This is the meaning of this sentence like I said. Allah will respect your honor and cover your shames and sins for everyones eyes in Judgement Day. vAllahu Bi ma ta’melune Habiyr; Allah is aware of your deeds with all the tiniest details.
272-) Leyse aleyke hudahum ve lakinnAllahe yehdiy men yesha’* ve ma tunfiku min hayrin felienfusikum* ve ma tunfikune illebtigae vechillah* ve ma tunfiku min hayrin yuveffe ileykum ve entum la tuzlemun;
It is not your responsibility to make them find the right path (realize the reality of their essence)! Allah guides (enables this realization) to whom He wills (as this entails the expression of the Name Hadi within one’s essence, not some form of external guidance)! Whatever you spend in charity it is for your own good, as you do not but give for the sake of Allah (knowing and seeing the face of Allah). Whatever good you give, it will be fully repaid to you and you will never be wronged. (A.Hulusi)
It is not required of thee (O Messenger., 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. (A. Yusuf Ali)
Leyse aleyke hudahum Peoples finding the right path to salvation is not your responsibility. ve lakinnAllahe yehdiy men yesha. This part is very interesting, friends. Peoples salvation is not in your hands. This is the message. ve lakinnAllahe yehdiy men yesha Allah sets on the right path whom He pleases. ve ma tunfiku min hayrin felienfusikum so whatever good deeds you do, you do them for yourselves.
Dear friends, have you ever think about the first sentence of this verse and the connection between this one and the next sentence. Why has this verse brought up something like that? Without any hesitation the verse explains that; when you choose to make a good deed; look for the needs of people, not the beliefs of them. Delivering them to a right path is not your responsibility.
Your aspect must be like, “What are their needs?” not like “Are they really worth it?” If the person in front of you really is poor and in deed for help; we find the matching information for this situation in firstly Taberi, Ibn Kesir, Halisi and Shevkani’s and many other scholars hadith translations. Before this verse had arrived, Rasulallah was ordering Muslims to help only other muslims. After this verse he gave order or should I say gave permission to help anyone who is in need. Very interesting.
ve ma tunfikune illebtigae As you may know these verses came down by the second and the third years of Hejira and later then Rasulallah sent silver coins to Mecca heathens in the seventh year of Hejira, the year which is known as the famine and draught year of Mecca. Sent for to deliver them to poors. Very meaningful and kind behaviour. ve ma tunfiku min hayrin felienfusikum whatever you do as a good deed, you do them only for yourselves. ve ma tunfikune illebtigae vechillah Yes, do them only to gain Allah’s blessing. Nothing more. When you do charity, you won’t get anything back, so why do you care what will they do anyway. You will get your reward from Allah. So do your charities and good deeds to people who are in need. The etymological root of the word infak is an action must be done for poor people. That’s why the infak word is used somewhere, the must-known basis is that it points a direction for poors. This is the foundation.
ve ma tunfiku min hayrin yuveffe ileykum ve entum la tuzlemun; Whatever good you give, it will be fully repaid to you and you will never be wronged.
273-) Lil fukarailleziyne uhsiru fiy sebiylillahi la yestetiy’une darben fiyl Ardi, yahsebuhumul cahilu agniyae minet teaffuf* ta’rifuhum Bi siymahum* la yes’elunen Nase ilhafa* ve ma tunfiku min hayrin fe innAllahe Bihi ‘Aliym;
(Your unrequited giving) is for the needy who have fully submitted themselves to the way of Allah without sparing any time to work for worldly sustenance. And because they refrain from asking, one who has no insight into their situation would think they are wealthy, but you will recognize them from their faces. They will never shamelessly ask for something from another. Thus, whatever good you give, surely Allah is Aleem of it. (A.Hulusi)
(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 the sundry. And whatever of good ye give, be assured Allah knoweth it well. (A.Yusuf Ali)
Lil fukarailleziyne uhsiru fiy sebiylillahi For those who totally submitted themselves to the way of Allah la yestetiy’une darben fiyl Ardi for people who cannot travel for commerce, who don’t travel to earn money but sacrifice his life for the way of Allah, your charities are for them. Look.
yahsebuhumul cahilu agniyae minet teaffuf Those who are unaware of true situation of them think they are wealthy. Why is that? Because of their modesty, because they have shame, because they refrain themselves from asking. That’s why unaware people think them as wealthy.
And here we are, the question of who is worthy of charity and here is the answer. Who is the most worthy of good deeds, help and charity? Not those who ask for it, they are the people who don’t ask for help. People who everyone thinks them as wealthy but in reality they are in need. And that’s not enough. Those who submit their lives to the way of Allah. Allah’s honorable soldiers. As in people who say; “I dedicated my own being to Allah, my bodies care is all on Allah.” Their entire livehoods are from people who are tasked by Allah. Allah guarantees their sustenances like this. That’s how they live. Because they dedicate themselves to Allah. They submit their own beings to serve to Allah’s religion, not to collect things on earth, that’s why their livehoods become a duty over true believers.
That’s where the humus comes in. Our prophet was taking humus. He never ate charity nor he made his household eat neither. Not even his grandchildren, closest and farthest relatives. Prophets and his successors, people who has carried the truth delivering duties from generation to generation, the invitors of religion have never taken charity. So? They have taken humus. What is humus? The 1/5 part of an income that religion allows them to take for continuing their livehood in exchange of submitting themselves to the way of Allah. That’s why some Islamic law experts say, humus is still admissible as an act of service.
ta’rifuhum Bi siymahum You may notice them from some features. Some people are really noticed by their features, otherwise how can you really understand his true nature. Normally they don’t giveaway themselves but if you look carefully you may notice them from certain features.
They conceal their situations but if you pay attention you notice. And when you notice; helping such a person is a huge opportunity. Actually coming across and noticing such people is a help for you from Allah. It’s a pure luck. That’s why it’s peoples business of using this luck to the fullest.
la yes’elunen Nase ilhafen They don’t ask from people. They have shame and they don’t ask for anything. After these verses had arrived, Rasulallah gathered sahabe. From the people of first community the speech is about this. “He gathered us and make us promise. He took our words.” About what? “I want you to give me your words that you won’t ask for any help from anyone. In fact even your whip falls from your camel while you are on it, you won’t say the person next to you to pick it up.” This is an education, a manner. ve ma tunfiku min hayrin fe innAllahe Bihi ‘Aliym; Whatever good deeds you do, be sure that Allah knows all of them with the tiniest details.
274-) Elleziyne yunfikune emvalehum Bil leyli vennehari sirran ve alaniyeten felehum ecruhum inde Rabbihim* ve la havfun aleyhim ve la hum yahzenun;
Those who give from their wealth by night and by day, in secret and in the open, their reward is with their Rabb (emerging from their essence and ready to manifest in their consciousness). They have nothing to fear or grieve. (A.Hulusi)
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. (A.Yusuf Ali)
Elleziyne yunfikune emvalehum Bil leyli vennehari sirran ve alaniyeten Those who spend from their wealth for charity by night and by day, in secret and in the open on the way of Allah. felehum ecruhum inde Rabbihim their rewards are with Allah. If such a clear expession comes, you cannot ignore or deny this fact with anything otr identify the return with anything. Only Allah identifies.
ve la havfun aleyhim ve la hum yahzenun; They won’t feel any grief for what they did in the past nor they will fear for what they will face as their future. They are the people of security and freedom. They are free because they are not bound with what they have. Because people who cannot give away his possessions are the slaves of those. People can give what they own. If that things own you, then you cannot give them away. A slave cannot give his master. So if the earthly stuff are your masters, then you cannot give them away either. That’s why they are free. They are also secure. Because they bought their security from Allah by spending their wealth to the way of Allah. I sincerely wish from Allah that all of us become such individuals who in the end have freedom and security.
“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.