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315 The preceding note tries to indicate some of the things which are bad or tainted. We should not even think of
acquiring them for ourselves, soothing our conscience by the salve that we shall practice charity out of them. (2.267)
316 Closed eyes imply disgust or connivance because of some feature which we would not openly acknowledge. (2.267)
2:268 - The Evil One 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.
318
318 Good and evil draw us opposite ways and by opposite motives, and the contrast is well marked out in charity. When
we think of doing some real act of kindness or charity, we are assailed with doubts and fear of impoverishment; but
Evil supports any tendency to selfishness, greed, or even to extravagant expenditure for show, or self-indulgence, or
unseemly appetites. On the other hand, God draws us on to all that is kind and good, for that way lies the forgiveness
of our sins, and greater real prosperity and satisfaction. No kind or generous act ever ruined anyone. It is false
generosity that is sometimes shown as leading to ruin. As God knows all our motives and cares for all, and has
everything in His power, it is obvious which course a wise man will choose. But wisdom is rare, and it is only wisdom
that can appreciate true well-being and distinguish it from the false appearance of well-being. (2.268)
2:270 - And whatever ye spend in charity or devotion be sure Allah knows it all. But the wrongdoers
have no helpers.
2:271 - 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. 319
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)
2:273 - (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 and sundry. And whatever of good ye give be assured Allah
knoweth it well. 322
322 Indiscriminate acts of so-called charity are condemned as they may do more harm than good (see ii 262). The real
beneficiaries of charity are here indicated. They must be in want. And the want must be due to some honorable
cause. For example, they may be doing some unpaid service, such as teaching, or acquiring knowledge or skill, or be
in exile for their faith, or in other ways be prevented from seeking employment or doing strenuous work. "God's
cause" must not be narrowly interpreted. All sincere and real service to humanity comes within the definition. Such
men do not beg from door to door. It is the duty of those who are well-to-do, or of the Public Purse, to find them out.
(2.273)
2:274 - 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. 323
323 We recapitulate the beauty of charity (i.e. unselfish giving of one's self or one's goods) before we come to its opposite,
i.e. the selfish grasping greed of usury against those in need or distress. Charity instead of impoverishing you will
enrich you; you will have more happiness and less fear. Contrast it with what follows, - the degredation of the
grasping usurer. (2.274)
3:92 - By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and
whatever ye give of a truth Allah knoweth it well. 419
419 The test of charity is: do you give something that you value greatly, something that you love? If you give your life in a
Cause, that is the greatest gift you can give. If you give yourself, that is, your personal efforts, your talents, your skill,
your learning, that comes next in degree. If you give your earnings, your property, your possessions, that is also a
great gift; for many people love them even more than other things. And there are less tangible things, such as
position, reputation, the well-being of those we love, the regard of those who can help us, etc. It is unselfishness that
Allah demands, and there is no act of unselfishness, however small or intangible, but is well within the knowledge of
Allah. (3.92)
3:134 - Those who spend (freely) whether in prosperity or in adversity; who restrain anger and
pardon (all) men; for Allah loves those who do good. 453
453 Another definition of the righteous (vv. 134-35). So far from grasping material wealth, they give freely, of themselves
and their substance, not only when they are well-off and it is easy for them to do so, but also when they arc in
difficulties, for other people may be in difficulties at the same time. They do not get ruffled in adversity, or get angry
when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the
charity-or good deeds-is all the more necessary in adversity. And they do not throw the blame on others. Even where
such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and
cover other men's faults. This as far as other people are concerned. But we may be ourselves at fault, and perhaps
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