2. Al-Baqara

The likeness, of the quality of the expenditure, of those who expend their wealth in the way of God, that is, in obedience of Him, is as the likeness of a grain of corn that sprouts seven ears, in every ear a hundred grains: likewise what they expend will be multiplied seven hundred times; so God multiplies, even more than this, for whom He will; God is Embracing, in His bounty, Knowing, those who deserve such multiplications.

Those who expend their wealth in the way of God then do not follow up their expenditure with reminder of their generosity, of the one on whom they expended, for example, by saying, ‘I was good to him and restored his affairs’; and injury, to that person, by mentioning this to people whom he would prefer not to know about it; their wage, the reward for their expenditure, is with their Lord, and no fear shall befall them, neither shall they grieve, in the Hereafter.

Honourable words, kind talk and a generous reply to the beggar, and forgiveness, towards him for his persistence, are better than a voluntary almsgiving followed by injury, through reproach and deriding him for his begging; and God is Independent, of the voluntary almsgiving of His servants, Forbearing, in His delaying the punishment of the reproachful and injurious one.

O you who believe, annul not, the rewards of, your voluntary almsgivings with reproach and injury, as, in the manner of the annulment of the expenditure of, one who expends of his substance to show off to men and believes not in God and the Last Day: this is the hypocrite. The likeness of him is as the likeness of a smooth rock on which is soil, and a torrent, of intense rain, smites it, and leaves it barren, and smooth with nothing on it. They have no power (lā yaqdirūna is a resumption of the statement about the likeness of the one that expends for show; the person becomes plural on account of the [potential plural] implication of alladhī, ‘the one who’) over anything that they have earned, that they did, in other words, they find no reward for it in the Hereafter, just as one finds nothing of the dust that was on the surface of the smooth rock, after the rain has washed it away. God guides not the disbelieving folk.

But the likeness, of the expenditure, of those who expend their wealth, seeking God’s good pleasure, and to confirm themselves, that is, to realise the reward thereof, in contrast to the hypocrites who do not hope for it, since they do not believe in it, is as the likeness of a garden, an orchard, upon a hill, (read rabwa or rubwa) a high ground; a torrent smites it and it yields, gives forth, its produce (read ukulahā or uklahā), its fruits, twofold, twice the fruits of another [garden]; if no torrent smites it, then dew, (tall, a light drizzle) which falls on it and suffices it on account of its altitude. In other words, it grows and bears fruit, regardless of how much rain falls; likewise are the expenditures of those mentioned: they will increase with God, regardless of how much they were; and God sees what you do, and He will requite you for it.

Would any of you wish to have a garden, an orchard, of date-palms and vines, with rivers flowing beneath it, for him there is in it all manner of fruit, then old age smites him, and makes him too weak to profit from it, and he has seed, but they are weak, young children who cannot manage it; then a whirlwind (i‘sār are violent winds) with fire smites it, and it is consumed?, so that he loses what he is most in need of, and now he and his children have become incapacitated, confused, without any resources. This is a similitude of how the expenditure of the one expending for show, or the one who reproaches [after having expended], vanishes and how it is of no avail when he will be most in need of it in the Hereafter (the interrogative [a-yawaddu, ‘would any wish’] is intended as a denial). According to Ibn ‘Abbās, this is the person who performs deeds of obedience, but when Satan comes to him, he begins to work disobedience, until all his good deeds have been consumed. So, in the way that He has explained what has been mentioned, God makes clear the signs to you, so that you might reflect, and take heed.

O you who believe, expend of, that is to say, purify, the good things you have earned, of property, and, the good things, of what We have produced for you from the earth, of grains and fruits, and seek not (lā tayammamū, means lā taqsudū) the corrupt, the vile, of it, the above-mentioned, for your expending, it as alms (tunfiqūna, ‘you expend’, is a circumstantial qualifier referring to the person of [the verb] tayammamū, ‘seek’); for you would never take it, the vile part, yourselves, if you were given it as something due to you; without closing your eyes to it, by being careless and mindless, so how do you expect to give what is due to God from this?; and know that God is Independent, of your expenditures, Laudable, praised in every situation.

He gives wisdom, that is, the profitable knowledge that leads to [righteous] action, to whomever He will, and he who is given wisdom, has been given much good, because he will end up in perpetual bliss; yet none remembers (the tā’ of yadhdhakkar has been assimilated with the dhāl), that is to say, [none] is admonished, but the people of pith, possessors of intellects.

And whatever expenditure you expend, be it as alms or a voluntary almsgiving, and whatever vow you make, and fulfil, surely God knows it, and will requite you for it. For the evildoers, who prevent almsgiving and vows, or expend other than the way they should, in disobedience to God, they have no helpers, to protect them from His chastisement.