Spending in the Way of Allah, and “Being There”
2:261 “The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears, a hundred grains in every ear. And Allah multiplies for whom He pleases; and Allah is ample-giving, knowing.”
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This is a nice parable. I probably don’t need to look for a biblical equivalent, as no biblical personality is alluded to here.
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Perhaps it is based on Genesis 26:12 “And Isaac sowed in that land, and found in the same year a hundredfold; and the LORD blessed him.” And the seven ears could come from the famous Pharaoh’s dream, deciphered by Joseph, the one with the multi-coloured dream coat.
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The next two verses (2:262-263) praise those who give charity in the way of Allah, then follow up the recipients with kind speech and forgiveness, not with reproach or injury.
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2:264 provides a parable to illuminate the ideas put forward in the previous two verses: A man who follows his charity with reproach and injury makes it worthless, like a smooth rock with earth on it, where heavy rain falls upon it and leaves it bare. So too these people shall not be able to gain anything of what they have earned. And just in case you forgot: “Allah does not guide the unbelieving people.”
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2:265-266 “And the parable of those who spend their property to seek the pleasure of Allah and for the certainty of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then dew. And Allah sees what you do. Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when a whirlwind with fire in it smites it so it becomes blasted? Thus Allah makes the signs clear to you, that you may pay attention.”
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This longwinded parable sounds like something that Chaunce the Gardener would say. Only he would probably sound more coherent. 2:266 may have been influenced by the story of biblical Job.
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Giving Alms
2:267 is another positively encouraging statement in favour of spending Allah’s bounty benevolently and not wickedly.
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2:268 “Satan promises you poverty, and bids you unto indecency, but Allah promises you His pardon and His bounty. And Allah is bountiful.”
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If Satan promise poverty, that would not lure people. It would make more sense if the verse said “Satan’s promises will lead you to poverty”. But I am not going to re-write the Quran.
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These verses end with statements to the effect that Allah is rich and self sufficient. This is a repeated claim in the Quran, to counter the (falsely alleged) claim by the Jews that Muslims believe Allah is poor and in need of a loan from men.
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2:269 tells us that wisdom is bestowed on people at Allah’s pleasure, and the fortunate ones who receive the wisdom of Allah are also the recipients of great good and abundance, and only men of heart remember this.
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2:270-271 “And whatever alms you give or vow you vow, Allah knows it, and the unjust shall have no helpers. If you give to charity openly, it is well, and if you hide it and give it to the poor, it is better for you. And this will do away with some of your evil deeds. And Allah is aware of what you do.”
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The Quran prefers the believers to give anonymously. Why, it does not tell us. Charity, as a good deed, cancels out evil deeds, so that in the Day of Reckoning, it comes in handy.
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This idea of a balance sheet of good versus evil deeds is common in spiritual religions.
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Muhammad Wins More Immunity
2:272 “It is not incumbent on you to guide them in the right way, but Allah guides aright whom He pleases. And whatever good thing you spend, it is to your own good, and do not spend but to seek Allah’s face. And whatever good things you spend shall be paid back to you in full, and you shall not be exploited.”
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The first sentence reaffirms the Islamic doctrine expressed in the Quran frequently, that only Allah has the power to make people follow the true path. So while Muhammad may preach as much as he wants, or as much as he is instructed to by Allah, the outcome in terms of number of souls procured depends on Allah’s will, and Allah’s will alone.
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In the first sentence, Allah is speaking to Muhammad. The rest is Allah or Muhammad speaking to the Believers. I do not see any link between the two parts of this verse, which express two different and unrelated ideas, but that’s not new.
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Believers Support the Jihad Troops with Their Money
The fundraising drive that began in 2:261, asking people to spend, promising them Allah’s reward in the next world, is gathering momentum here, and becoming more specific as to the preferred use of the funds.
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2:273 is a continuation of the previous verse, telling us that charity given for a good cause it charity for the benefit of those who have been busy with Jihad, but have not earned enough to sustain them.
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They are too proud to beg, so the ignorant deem them rich. But the Believers know them by their mark. Whatever charity the Believers give these people, Allah will acknowledge.
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Why are they poor if they are engaged in fighting in the cause of Allah? Are they not receiving a share of the spoils? Why doesn’t Muhammad, the man they are fighting for, care for them? He takes 20% of the spoils. Perhaps it alludes to a temporary situation, between raids, where no plunder was coming in?
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There are quite a few verses like this one in the Quran. See 8:60 for example, which urges the Believers to spend in the way of Allah, and Allah will guarantee a good reward. This is the Financial Jihad. Those who materially (financially) support the fighters will receive a good reward from Allah.
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Islamic terrorism (Jihad) cannot run on indignation and rage alone. It needs money, a great deal of money. And there is enough money in the Islamic world, and there are enough individuals, states and many Islamic charitable organisations that are eager to fund this sacred cause.
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And many of us involuntarily contribute to this cause, every time we pay for fuel at the service station.
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The other aspect of Jihad, which requires no less financial resources, is the Islamic propaganda, the “Da’wah”. It has had a more lasting effect than the terrors of military Jihad, and had a number of strategic successes, in perpetuating myths such as the “Religion of Peace”, and the “Palestinian People”.
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2:274 ends the section, repeating what was said before regarding Allah’s reward, that is, repayment in kind, and no fear or grief for charity given by night and by day, secretly and openly.
