Charity and Aayat 2.267 and 2.268

Charity and Aayat 2:267 and 2:268

These Aayat 2:267–268 are bent on removing hidden ills of man and squashing his miserliness of heart and making him cheery towards life through his giving of Charity and then that with confidence that what he gives is going to increase his fortune. These Aayat are preparing him to stand against the inducements from Shaitan – the force in the shape of Iblis, the perpetual enemy of man who lures him towards misgivings and doubts about the goodness of the act he was doing and induces him to rather take to miserliness than give in charity. And the Shaitan says it was a wasteful profession what man was doing of giving charity.

But God says, ‘O faithful! Spend in the way of God, help the poor and the destitute from what you earn with confidence that its reward will be given in the hereafter. And in this God also arouses belief in the donor of charity that there is a hereafter and the deal of the charity is between him and God Who is all listening and seeing all minute bits of good done by man in His world He created. And He knows every bit of everything of His creation.

These are great Aayat, so reformative in character that one year sermon by the Bishop in the Church of great following and ten Majalis delivered by the Aayetullah from the Menmber and ten years of sermon of Katha and anecdotes by the Pandit – the Guru in the Mandar of great devotees, and life style reviews and planning done by parliaments in the equal distribution of wealth and facilities, will not match it’s greatness. Covering its precepts and guidelines aside, they will not touch its fringes and these Aayat are everyone’s property. And though it addresses the believers – those who are faithful to the precepts of Islam and believe in the Oneness of God, but its generality does not exclude the non-believer to the Oneness of God, trapped by the exuberating adoration of a God’s servant. Only God seems angry with the nonbeliever in the class of the atheist and Gnostic, those showing every independency from God. He does not consider them worth addressing, because they do not believe in the existence of God and the Aayat startle the reader that the Aayet considers the address to them is futile.

If the Quran reader will read these Aayat with his heart receptive and mind’s eye and eyes with cornea open and assimilate what there is in each Aayet, he will rise a Hatim Tai – died 578 and known for his generosity, with difference between him and the Hatim Tai that there will be a light going in front of him making others be aware that the person dispensed charity in his life and shared in his wealth and fortune what God gave to him.

These Aayat make the man large hearted and suppress his conceit and his false ego and make him more humane and contended with him. And man assured of; the goodness he is doing is not going waste. Though not in publicity and renowned but recorded elsewhere on the planks of light, who’s lush of brilliance was never to fade, and whose manifests declare the inner contents of the donor through the lines and the contours on the face of the donor.

These Aayat tell the man to note the difference between the stature of man and the heights of God. A thing which is impure, which has even a linkage of coming from an impious source of earning, then be aware do not even think of giving from it to God. But the same thing if someone offers you; you show reluctance to accept it while accepting it! That speaks of the difference between the veracity of man and God. That is, God is the absolute virtue and man is of limited virtue and there is no comparison between man and God. And God though He shares in the feelings of enviousness, anger, pleasing and that though what man feels He feels, but in purity and absoluteness of virtue there is no comparison man can claim vis-a-vis God.

And in these Aayat God beckons man to give from his earnings and from what the earth yields out for him, and it is not a favour from him that he gives in charity. It is imperative on him and that takes the load off his chest and saves him bother his little head whether to give or not. He just has to give! And the Aayat convey in absolute terms that it is the word of God. The language is so simple and sentences coming from the mature, mature source and with the definite defining in them. The Aayat read:

Aayet 2.267: O faithful, from your legitimate earnings and from those things I have produced from the earth, spend (in the way of God) and do not even think of giving (in the way of God) from the ill gotten, though if someone wants to give you from it, then you (out of your willing desire) do not become a recipient, except that you show some reservation in accepting it, and know that God is free of need (and) is deserving of being eulogised.

Aayet 2.268: Shaitan instils fear in you from hardship and induces you to do the bad thing (miserliness) and God promises you of His awards, His benevolences, and God is of immense means and the Knower of all things.

In a charity appeal by the BBC’s children in need TV shows, November 19, 2010, in seven hour telethon by the end of the show at 0200GMT, the celebrities had contributed £18, 098,199. The organisers hoped it will be more than £39m once all donations were in, and God cannot be displeased over the performance of England. There was no enumeration as to which celebrity gave what and God says in Aayet 2.271:

If you give charity in open (making it known and publicised) this mode is acceptably good and if you give the charity in secrecy (without publicity) this act is much better and it (giving charity/alms) atones for many of your sins and God is well aware of your doings.

Wassalam (And peace may reach you).

Sayed Athar Husain

Afkar-e Shia (Shia Thought)



Comments 8 comments

davidseeger profile image

davidseeger 6 years ago from Bethany, OK

I know next to nothing of the Quran, so I have not background to understand most of what you have written. Perhaps, it is so far beyond me that I should not bother you. However, I will try anyway.

I don't understand this quotation:

Aayet 2.267: O faithful, from your legitimate earnings and from those things I have produced from the earth, spend (in the way of God) and do not even think of giving (in the way of God), though if someone wants to give you, then you (out of your willingness) do not become a recipient, except that you show some reservation in accepting it, and know that God is free of need (and) is deserving of being eulogised.

Why does it say to "spend" and to not "give?"

I understand that it is good to accept graciously, gifts given in the proper spirit,

Also, why would you consider illegitimate earnings?

Perhaps my understanding is to limited to be able to understand the explaination. If so, I appologize.

SayedAthar Husain profile image

SayedAthar Husain 6 years ago from London Author

Dear Davidseeger,

I think that bit what is bothering you is given in the explanation that God says do not give him anything which has come through pollution to you - unfair means, under hand practice, foul means etc. But the same thing if a donor gives you, you should at best show reluctance to accept it, but may accept it. This is the differnece of purity between man and God.

davidseeger profile image

davidseeger 6 years ago from Bethany, OK

I think there are language differences here that are too complex to pass through easily. I don't know how to get past these differences.

SayedAthar Husain profile image

SayedAthar Husain 6 years ago from London Author

I had forgotten in Aayet 2.267 to write 'the ill gotten', see the write up. Without it the meaning is not conveyed what it should be. Now I have edited it in. Best of luck read and enjoy and act on charity giving. This is a duty that has been levied on you. You come to London, there is more Quran read here than in Ankarsas.

Best of luck. By the way I read little Quran everyday. There is no book better than Quran to heal you.

davidseeger profile image

davidseeger 6 years ago from Bethany, OK

My goal in reading your hub is to try to understand a little of what motivates the main stream of Moslems. To read the Quran might help me to understand the Quran but wouldn't help me, very much, to understand those who have been raised in the environment of the Quran. That is too much dependent on the interpretation each Muslim makes of what he reads.

Qurans are readily available here in Oklahoma as well as in Arkansas and just about anywhere else in the US. There are a least 6 or 8 mosques here in Oklahoma City. There are some hot heads that create problems for these mosques but for the most part they abide in peace with us.

About a year ago I had quite a long talk with a Mulsim about the practice in Iran. He seems to be very knowledgable about the Quran but seemed somewhat critical of the practice of Islam in Iran. The discussion was enlightening but not encouraging. I've had other discussions with Muslim but most of the people seem to be more secular than religious. My experience suggests that the ratio of religious Muslims to Secular Muslims is about the same as that of Religious Christians to Secular Christians. Secular Christians and Secular Mulims sound like oxymorons, but I suppose you know who I mean to refer to.

SayedAthar Husain profile image

SayedAthar Husain 6 years ago from London Author

Dear David Seeger,

I am very interested in your inquisitiveness. I know now what you want to know. This is thirst to know of Islam. The first thing you should know about Islam is that only the Shias among the Muslims ar the righteous Muslims. The reasons you will find out soon. But the most glaring evidence about it is that there are no extremists out to kill others and bomb cities in the Shias. Because they believe in the Hadees the quotes of the Prophet SAWW that killing one human is kiiling the entire humanity.

You want to hear of Islam that is from the horse's mouth and that is from the house of the Prophet SAWW whom the Shias follow. And there is a difference between the Sunni Islam and the Shia Islam. The Shias do not follow any guide if they have carried at any stage any fallacy. But the sunni world seems to accept it, saying it was 'Ijtihadi Ghalti', Resaerch Error. That is not accepted by the Shias, no fallacy in faith is allowed.

Islam near Shias means doing justice. Justice with yourself and with others.Giving each their due in life.

The motto is give the freedom of practice of religion. If they are not practicing the rightteousness, invite them to it. but do not do arm twisting to accept your views.

Then according to the Shias there is an entity God has created of good people . It is the family of the Prophet Mohammad SAWW, with him as the head of this entity. And the next heighest in it are Fatimah and Ali. Fatimah was the daughter of the Prophet and Ali his cousin both of them were married, from whose seed came eleven Imams - the Guides. All of divine order. And because Ali was deputy of the Prophet SAWW, Fatimah must follow him and submit to him. The sixth Imam had the longest to live and present the Fiqah the conduct in life to be followed and the French researchers say he was the Super man of Islam. The rest of the Imams were martyred including the sixth Imam by the tyrinical rulers and the conspirators.

Thats all for now.

Best of luck

You come to London and be my guest to learn more. May be you would like to be a Shia.

davidseeger profile image

davidseeger 6 years ago from Bethany, OK

Thanks for the invitation. From where I stand it seems all religions are divisive. My own particular denomination of Christianity try for the best part of a century to avoid the term "denomination." The world was too insistant on catagorizing everyone and we finally succumbed. Even Islam seems subject to this division. One group being receipients of the "light" insists that their's is the "one true way." I can't believe God works that way.

My interest in Muslims is to get some sense of why they pursue their particular path. I have no desire to become a part of another "exclusive group."

Thanks for your patience.

SayedAthar Husain profile image

SayedAthar Husain 6 years ago from London Author

Dear davidseeger,

On a flat surface East and West will not meet, they will remain divisive. But on a round surface they will meet, here there is no divisiveness but everything on it is joined, not critically defined. As searchers of definite answer, we want to walk on flat surface and better it was if we walked in the right direction where there were no perils. That's where the religion comes in with divisiveness.

I w'll see you in London.

Best of luck


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