2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
إِن
تُبْدُواْ
الصَّدَقَاتِ
فَنِعِمَّا
هِيَ ...
2: 271. If ye disclose (acts of) charity, even so it is well,
C319. 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 ensures to our own souls, provided our motives are pure, and we are really seeking the good pleasure of Allah.
... وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَيْرٌ لُّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ ...
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.
... وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ﴿٢٧١﴾
And Allah is well acquainted with what ye do.
لَّيْسَ
عَلَيْكَ هُدَاهُمْ
وَلَـكِنَّ
اللّهَ يَهْدِي
مَن يَشَاء...
2: 272. 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.
C320. 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. Allah will give light according to His wisdom.
Incidentally it adds a further meaning to the command, "Let there be no compulsion in religion" (2:256). 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 Allah's pleasure and our own spiritual good. This was addressed in the first instance to Mustafa in Madinah, but it is of universal application.
... وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلأنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَاء وَجْهِ اللّهِ...
Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah.
C321. See note to 2:112.
Wajh means literally: face, countenance; hence, favour, glory, Self, Presence.
... وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ ﴿٢٧٢﴾
Whatever good ye give, shall be rendered back to you, and ye shall not be dealt with unjustly.
2: 271
Asad 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.
Pickthall 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.
Transliteration In tubdus sadaqa_ti fa ni'imma_ hiy(a), wa in tukhfu_ha_ wa tu'tu_hal fuqara_'a fa huwa khairul lakum, wa yukaffiru 'ankum min sayyi'a_tikum, walla_hu bima_ ta'malu_na khabir(un).
2: 272
Asad It is not for thee ( O Prophet) to make people follow the right path
[note 260]……………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 c ountenance: for whatever good you may spend will be repaid unto you in full, and you shall not be wronged.
Pickthall 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.
Laisa 'alaika huda_hum wa la_kinnalla_ha yahdi may yasya_'(u), wa ma_ tunfiqu_ min khairin fa li anfusikum, wa ma_ tunfiqu_na illa_btiga_'a wajhilla_h(i), wa ma_ tunfiqu_ min khairiy yuwaffa ilaikum wa antum la_ tuzlamu_n(a).
[Asad’s note 260 – 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 regerred to beig he needy spoken of in the preceding verses. It appears that in the early days after his migration of 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…………). According to several other Traditions……, 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 Quran – although expressed in the singular and, on the face of it, addressed to the Prophet—lays down an injunction binding upon al 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.”
[Ali’s notes - 319 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. (2.271)
320 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. (2.272)
321 See note to ii 112. Wajh means literally: face, countenance; hence, favour, glory, Self, Presence. (2.272) ]