The Thirty- Sixth

Surah Ya Sin (O Thou Human Being) Mecca 41

Asad’s Version:

36:47 [Asad] Thus, when they are told, "Spend on others out of what God has provided for you as sustenance," 26 those who are bent on denying the truth say unto those who believe, "Shall we feed anyone whom, if [your] God had so willed, He could have fed [Himself]? Clearly, you are but lost in error!"

The Quranic Text & Ali’s Version:

وَإِذَا قِيلَ لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمْ اللَّهُ...   

36:47 [Ali].  And when they are told, "Spend ye of (the bounties) with which Allah has provided you."

C3994. To selfish men, the good may make an appeal, and say: "Look! Allah has given you wealth, or influence, or knowledge, or talent. Why not spend some of it in charity, i.e., for the good of your fellow-creatures?" But the selfish only think of themselves and laugh such teaching to scorn.

... قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَن لَّوْ يَشَاء اللَّهُ أَطْعَمَهُ... 

You Unbelievers say to those who believe:

"Shall we then feed those whom, if Allah had so willed, He would have fed, (Himself)?

C3995. They are too full of themselves to have a corner in their hearts for others. "If" they say, "Allah gave them nothing, why should we?"

There is arrogance in this as well as blasphemy: arrogance in thinking that they are favoured because of their merits, and blasphemy in laying the blame of other people's misfortunes on Allah.

They further try to turn the tables on the Believers by pretending that the Believers are entirely on a wrong track. They forget that all men are on probation and trial: they hold their gifts on trust: those apparently less favoured, in that they have fewer of this world's goods, may be really more fortunate, because they are teaming patience, self-reliance, and the true value of things ephemeral which is apt to be very much exaggerated in men's eyes.

... إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ مُّبِينٍ ﴿٤٧﴾

Ye are in nothing but manifest error."

[[ Asad’s note - 26 In Qur'anic usage, the verb anfaqa (lit., "he spent") invariably signifies one's spending on others, or for the good of others, whatever the motive. The ethical importance of this "spending on others" is frequently stressed in the Qur'an, and is embodied in the concept of zakah, which denotes "purifying dues" or, in its broader sense, "charity" (see note 34 on 2:43). ]]