سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 273
لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَـٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ ﴿273﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
(Charity is) for Fuqarâ (the poor), who in Allâh’s Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely, Allâh knows it well.
Word by Word — Arabic, Transliteration & Meaning
لِلْفُقَرَآءِ
lil'fuqarāi
For the poor
ٱلَّذِينَ
alladhīna
those who
أُحْصِرُوا۟
uḥ'ṣirū
are wrapped up
فِى
fī
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
لَا
lā
not
يَسْتَطِيعُونَ
yastaṭīʿūna
they are able
ضَرْبًۭا
ḍarban
(to) move about
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the earth
يَحْسَبُهُمُ
yaḥsabuhumu
Think (about) them
ٱلْجَاهِلُ
l-jāhilu
the ignorant one
أَغْنِيَآءَ
aghniyāa
(that they are) self-sufficient
مِنَ
mina
(because) of
ٱلتَّعَفُّفِ
l-taʿafufi
(their) restraint
تَعْرِفُهُم
taʿrifuhum
you recognize them
بِسِيمَـٰهُمْ
bisīmāhum
by their mark
لَا
lā
Not
يَسْـَٔلُونَ
yasalūna
(do) they ask
ٱلنَّاسَ
l-nāsa
the people
إِلْحَافًۭا ۗ
il'ḥāfan
with importunity
وَمَا
wamā
And whatever
تُنفِقُوا۟
tunfiqū
you spend
مِنْ
min
of
خَيْرٍۢ
khayrin
good
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
بِهِۦ
bihi
of it
عَلِيمٌ
ʿalīmun
(is) All-Knower
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
273. 1. By this is meant the Muhajirun who came from Makkah to Madinah and were cut off from everything in the way of Allah. Students and scholars acquiring religious knowledge can also be included under this.
273. 2. Thus, the characteristic of the believers is that despite poverty and destitution, they choose to avoid begging and refrain from persistent asking. Some have interpreted "ilhaaf" to mean not asking at all, because their first quality mentioned is chastity. (Fath al-Qadeer) And some have said that they do not plead in their asking, nor do they ask people for things they do not need. Therefore, ilhaaf is to ask people (as a profession) without being in need. Hence, instead of professional beggars, one should identify and help the Muhajirun, students of religion, and respectable needy people who avoid asking, because stretching one's hand before others is against human dignity and self-respect. And in the narration of Bukhari and Muslim, it is stated that on the Day of Judgment, the face of the one who always begs from people will have no flesh. (Reference: Mishkat, Book of Zakat, Chapter: For whom begging is not permissible and for whom it is permissible)
273. 2. Thus, the characteristic of the believers is that despite poverty and destitution, they choose to avoid begging and refrain from persistent asking. Some have interpreted "ilhaaf" to mean not asking at all, because their first quality mentioned is chastity. (Fath al-Qadeer) And some have said that they do not plead in their asking, nor do they ask people for things they do not need. Therefore, ilhaaf is to ask people (as a profession) without being in need. Hence, instead of professional beggars, one should identify and help the Muhajirun, students of religion, and respectable needy people who avoid asking, because stretching one's hand before others is against human dignity and self-respect. And in the narration of Bukhari and Muslim, it is stated that on the Day of Judgment, the face of the one who always begs from people will have no flesh. (Reference: Mishkat, Book of Zakat, Chapter: For whom begging is not permissible and for whom it is permissible)
