Stem سِیۡمٰ - Quranic Morphology

English - Hazrat Molavi Sher Ali ^ra

These alms are for the poor who are detained in the cause of Allah and are unable to move about in the land. The ignorant man thinks them to be free from want because of their abstaining from begging. Thou shalt know them by their appearance; they do not beg of men with importunity. And whatever of wealth you spend, surely, Allah has perfect knowledge thereof.

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

(یہ خرچ) ان ضرورت مندوں کی خاطر ہے جو خدا کی راہ میں محصور کر دیئے گئے (اور) وہ زمین میں چلنے پھرنے کی طاقت نہیں رکھتے۔ ایک لاعلم (ان کے) سوال سے بچنے (کی عادت) کی وجہ سے انہیں متمول سمجھتا ہے۔ (لیکن) تُو ان کے آثار سے ان کو پہچانتا ہے۔ وہ پیچھے پڑ کرلوگوں سے نہیں مانگتے۔ اور جو کچھ بھی تم مال میں سے خرچ کرو تو اللہ اس کو خوب جانتا ہے۔

French

Ces aumônes sont pour les indigents qui sont retenus dans la cause d’Allāh et qui ne peuvent circuler librement dans le pays. L’ignorant pense qu’ils ne manquent de rien parce qu’ils s’abstiennent de mendier. Tu les reconnaîtras à leur démarche ; ils ne tendent pas la main aux hommes avec importunité. Et tout ce que vous dépensez de vos biens, assurément Allāh le sait très bien.

German

(Diese Almosen sind) für die Armen, die auf Allahs Sache festgelegt und unfähig sind, im Land umherzuwandern. Der Unwissende hält sie wegen der Enthaltsamkeit für frei von Not. Du magst sie an ihrer Erscheinung erkennen; sie bitten die Leute nicht zudringlich. Und was ihr an Gut spendet, wahrlich, Allah hat genaue Kenntnis davon.

Chinese

(上述的施舍物) 应给那些献身于主道 (不做其他工作) 而无力在地上活动的人。由於他们从不乞讨, 不晓得他们的人以为他们富裕。[d]你可以从外表了解他们, 他们不会再三再四地向人求乞, 凡你们所施舍的良好财富, 安拉都是全知道的。

Italian

Queste elemosine sono per i poveri che sono assediati per la causa di Allah e impossibilitati a viaggiare per il paese per guadagnare. Chi non sa li ritiene liberi dal bisogno, perché si trattengono dal chiedere l'elemosina. Tu li riconoscerai dall'aspetto: essi non chiedono agli uomini importunandoli. E qualunque elemosina voi farete, invero Allah ne ha piena conoscenza.

Spanish

Estas limosnas son para los pobres que se encuentran detenidos en el camino de Al-lah y que no pueden moverse por la tierra. l hombre ignorante piensa que carecen de necesidades porque se abstienen de pedir. Tú los conocerás por su aspecto; no piden a los hombres de modo inoportuno. Y cualquier riqueza que empleéis, sabed que Al-lah la conoce perfectamente.

اردو تفسیرِ صغیر

(یہ مذکورہ بالا صدقات) ان محتاجوں کے لئے ہیں جو اللہ کی راہ میں (دوسرے کاموں سے) روکے گئے[3] ہیں وہ ملک میں (آزادی سے) آجا نہیں سکتے۔ (ایک) بے خبر (شخص ان کے) سوال سے بچنے کے سبب سے انہیں غنی خیال کرتا ہے تم ان کی ہئیت سے پہچان سکتے ہو۔ وہ لوگوں سے لپٹ لپٹ کر سوال نہیں کرتے۔ اور تم جو اچھا مال بھی (اللہ کی راہ میں) خرچ کرو اللہ اس سے یقیناً خوب واقف ہے۔

English - Short Commentary Translation

Alms are for the poor who are detained[346] in the way of Allah and are unable to move about in the land. The ignorant man imagines them to be free from want because of their abstaining from begging. [a]Thou shalt know them by their appearance;[347] they do not beg of men with importunity.[348] And whatever of wealth[348A] you spend, surely, Allah has perfect knowledge thereof.[349]

English - Five Volume Translation

These alms are for the poor who are detained in the cause of Allah and are unable to move about in the land. The ignorant man thinks them to be free from want because of their abstaining from begging. [a]Thou shalt know them by their appearance; they do not beg of men with importunity. And whatever of wealth you spend, surely, Allah has perfect knowledge thereof.[280]

48:30.

Important Words:

ضرباً (move) is from ضرب. They say ضرب الشیء i.e. the thing moved. ضربه means, he struck or beat him with a sword or a stick, etc. ضرب فی الارض means, he set out on a journey through the country or he journeyed through it (Aqrab).

تعفف (abstaining) is derived from عف i.e. he abstained from doing what is unlawful or improper. تعفف in verb form also gives the same meaning with greater effort. عفة means, abstaining from the gratification of low desires. So تعفف means, abstaining from what is improper or unlawful (Aqrab).

سیما (appearance) is derived from سوم which is again derived from سام. They say سوم الفرس i.e. he branded the horse with some distinguishing mark or sign. سیما or سیمة or سومة means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).

إلحافاً (with importunity) is derived from لحف. They say لحفه i.e. he covered him with a sheet or a blanket, etc. الحفه also gives the same meaning. الحف السائل means, the beggar begged with importunity, as if sticking to one like a covering (Aqrab & Mufradat).

Commentary:

Circumstances sometimes compel people to remain confined in a place where they are unable to earn their living. Such men deserve help from the better-off members of the community. Two kinds of people come particularly under this verse: (1) Those who voluntarily stick to a place owing to the love of a holy man and never quit his company so that they may listen to whatever he says and observe whatever he does and then impart the knowledge thus acquired to others. A remarkable example of persons of this class was Abu Hurairah, who embraced Islam only three years before the death of the Holy Prophet, but thereafter clove to the Mosque at Medina so that he might remain in constant contact with his beloved Master. The result was that he reported to the world a much larger number of the sayings and acts of the Holy Prophet than those reported by even such Companions as had embraced Islam long before him. (2) Sometimes a Muslim becomes confined to a place owing to the hostility of disbelievers and, being surrounded by persecutors, he has often to suffer extreme hardships and remain without the necessities of life. Such men are also among the fittest objects of help.

People generally help those who beg for help, ignoring those who need help but, through modesty or shyness, do not ask for it. The Quran exhorts Muslims not to confine their charity to those who beg, but also to look for those who are really needy and whom a sense of honour or modesty prevents from begging.

The words, thou shalt know them by their appearance, contain a tribute to the Holy Prophet, who is here spoken of as being able to know such persons as are in want but refrain from disclosing their needs to others; and believers are exhorted to follow the example of the Holy Prophet in this respect. Abu Hurairah relates a personal incident which beautifully brings out this characteristic of the Prophet. He says that one day he was suffering from extreme hunger but, as Islam did not approve of begging, he could not ask anybody for food, and at the same time he would not leave the Prophet’s mosque for fear of losing his company. At that time Abu Bakr happened to pass by and, in order to draw his attention to his own famished condition, Abu Hurairah asked him to explain a verse of the Quran which dealt with charity. Abu Bakr, failing to understand his real object, explained to him the verse and passed on. Then came ‘Umar, and the hunger-stricken Abu Hurairah approached him also with the request to explain the verse. ‘Umar too failed to catch his purpose and, explaining to him the verse, went on his way. The Holy Prophet, who at that time happened to be within hearing inside his house, opened his window and with a bowl of milk in his hand, called Abu Hurairah and smilingly asked him whether he was hungry. And, receiving a reply in the affirmative, he further asked him to invite all the seven men who happened to be present in the mosque at that time. Before handing the cup of milk to Abu Hurairah, the Holy Prophet offered it to those seven men who were also hungry like Abu Hurairah. All the seven drank milk out of the bowl but, says Abu Hurairah, it remained as full as ever. Then the Prophet gave it to Abu Hurairah who drank his fill. When Abu Hurairah could drink no more, the Holy Prophet took the bowl and drank the remaining milk (Tirmidhi ch. on Zuhd).

The verse incidentally praises those who abstain from begging and hints at the impropriety of begging as the words تعفف (abstaining from an improper or unlawful thing) and الحافا (with importunity) clearly indicate. The Holy Prophet greatly disapproved of begging and there are diverse sayings of his to that effect.

اردو ترجمہ مودودی

خاص طور پر مدد کے مستحق وہ تنگ دست لوگ ہیں جو اللہ کے کام میں ایسے گھر گئے ہیں کہ اپنی ذاتی کسب معاش کے لیے زمین میں کوئی دوڑ دھوپ نہیں کرسکتے ان کی خود داری دیکھ کر ناواقف آدمی گمان کرتا ہے کہ یہ خوش حال ہیں تم ان کے چہروں سے ان کی اندرونی حالت پہچان سکتے ہو مگر وہ ایسے لوگ نہیں ہیں کہ لوگوں کے پیچھے پڑ کر کچھ مانگیں اُن کی اعانت میں جو کچھ مال تم خرچ کرو گے وہ اللہ سے پوشیدہ نہ رہے گا

English - Sahih

[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allah is Knowing of it.

اردو ترجمہ احمد علی

خیرات ان حاجت مندوں کے لیے ہے جو الله کی راہ میں رکےہوئے ہیں ملک میں چل پھر نہیں سکتے ناواقف ان کے سوال نہ کرنے سے انہیں مال دار سمجھتا ہے تو ان کے چہرے سے پہچان سکتا ہے لوگوں سے لپٹ کر سوال نہیں کرتے اور جو کام کی چیز تم خرچ کرو گے بے شک وہ الله کو معلوم ہے

English - Talal Itani

For the poor, those who are wrapped up in (the) way (of) Allah, not they are able (to) move about in the earth. Think (about) them, the ignorant one, (that they are) self-sufficient (because) of (their) restraint, you recognize them by their mark. Not (do) they ask the people with importunity. And whatever you spend of good, then indeed, Allah of it (is) All-Knower.

Chinese Commentary ^*

Cross Refs:

d

48:30.

اردہ تفصیرِ صغیر نوٹس ^*

3

اَحْصَرَہٗ: حَبَسَہٗ عَنْہُ (اقرب) یعنی کسی کام سے اسے روک دیا۔ پس معنے یہ ہوئے کہ جولوگ دوسرے مشاغل سے روکے گئے ہیں اور صرف اللہ تعالیٰ کے دین کی خدمت میں لگے ہوئے ہیں یا یہ مطلب ہے کہ فی سبیل اللہ یعنی دینِ الٰہی کے کاموں پر انہیں سب کاموں سے فارغ کرکے لگا دیا گیا ہے۔

English - Arberry

it being for the poor who are restrained in the way of God, and are unable to journey in the land; the ignorant man supposes them rich because of their abstinence, but thou shalt know them by their mark -- they do not beg of men importunately. And whatever good you expend, surely God has knowledge of it.

English - Maududi

Those who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood and are, therefore, in straitened circumstances, specially deserve help. An ignorant person would suppose them to be well off because of their self-respect; you can know their real condition from their faces, for they are not the ones who would beg of people with importunity. And Allah will surely know whatever you will spend on them.

English - Ahmed Ali

(Give to) the needy who are engaged in the service of God who are not able to move about in the land, whom the ignorant consider to be affluent as they refrain from asking. You can know them from their faces for they do not ask of men importunately. God is surely cognisant of good things that you spend.

English - Yusuf Ali

(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 the sundry. And whatever of good ye give, be assured Allah knoweth it well.

English - Five Volume Commentary ^*

Cross Refs:

a

48:30.

280

Important Words:

ضرباً (move) is from ضرب. They say ضرب الشیء i.e. the thing moved. ضربه means, he struck or beat him with a sword or a stick, etc. ضرب فی الارض means, he set out on a journey through the country or he journeyed through it (Aqrab).

تعفف (abstaining) is derived from عف i.e. he abstained from doing what is unlawful or improper. تعفف in verb form also gives the same meaning with greater effort. عفة means, abstaining from the gratification of low desires. So تعفف means, abstaining from what is improper or unlawful (Aqrab).

سیما (appearance) is derived from سوم which is again derived from سام. They say سوم الفرس i.e. he branded the horse with some distinguishing mark or sign. سیما or سیمة or سومة means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).

إلحافاً (with importunity) is derived from لحف. They say لحفه i.e. he covered him with a sheet or a blanket, etc. الحفه also gives the same meaning. الحف السائل means, the beggar begged with importunity, as if sticking to one like a covering (Aqrab & Mufradat).

Commentary:

Circumstances sometimes compel people to remain confined in a place where they are unable to earn their living. Such men deserve help from the better-off members of the community. Two kinds of people come particularly under this verse: (1) Those who voluntarily stick to a place owing to the love of a holy man and never quit his company so that they may listen to whatever he says and observe whatever he does and then impart the knowledge thus acquired to others. A remarkable example of persons of this class was Abu Hurairah, who embraced Islam only three years before the death of the Holy Prophet, but thereafter clove to the Mosque at Medina so that he might remain in constant contact with his beloved Master. The result was that he reported to the world a much larger number of the sayings and acts of the Holy Prophet than those reported by even such Companions as had embraced Islam long before him. (2) Sometimes a Muslim becomes confined to a place owing to the hostility of disbelievers and, being surrounded by persecutors, he has often to suffer extreme hardships and remain without the necessities of life. Such men are also among the fittest objects of help.

People generally help those who beg for help, ignoring those who need help but, through modesty or shyness, do not ask for it. The Quran exhorts Muslims not to confine their charity to those who beg, but also to look for those who are really needy and whom a sense of honour or modesty prevents from begging.

The words, thou shalt know them by their appearance, contain a tribute to the Holy Prophet, who is here spoken of as being able to know such persons as are in want but refrain from disclosing their needs to others; and believers are exhorted to follow the example of the Holy Prophet in this respect. Abu Hurairah relates a personal incident which beautifully brings out this characteristic of the Prophet. He says that one day he was suffering from extreme hunger but, as Islam did not approve of begging, he could not ask anybody for food, and at the same time he would not leave the Prophet’s mosque for fear of losing his company. At that time Abu Bakr happened to pass by and, in order to draw his attention to his own famished condition, Abu Hurairah asked him to explain a verse of the Quran which dealt with charity. Abu Bakr, failing to understand his real object, explained to him the verse and passed on. Then came ‘Umar, and the hunger-stricken Abu Hurairah approached him also with the request to explain the verse. ‘Umar too failed to catch his purpose and, explaining to him the verse, went on his way. The Holy Prophet, who at that time happened to be within hearing inside his house, opened his window and with a bowl of milk in his hand, called Abu Hurairah and smilingly asked him whether he was hungry. And, receiving a reply in the affirmative, he further asked him to invite all the seven men who happened to be present in the mosque at that time. Before handing the cup of milk to Abu Hurairah, the Holy Prophet offered it to those seven men who were also hungry like Abu Hurairah. All the seven drank milk out of the bowl but, says Abu Hurairah, it remained as full as ever. Then the Prophet gave it to Abu Hurairah who drank his fill. When Abu Hurairah could drink no more, the Holy Prophet took the bowl and drank the remaining milk (Tirmidhi ch. on Zuhd).

The verse incidentally praises those who abstain from begging and hints at the impropriety of begging as the words تعفف (abstaining from an improper or unlawful thing) and الحافا (with importunity) clearly indicate. The Holy Prophet greatly disapproved of begging and there are diverse sayings of his to that effect.

English - Short Commentary Notes ^*

Cross Refs:

a

48:30.

346

Circumstances sometimes compel people to remain confined to a place where they are unable to earn their living. Such persons particularly deserve help from the better off members of the community. Two kinds of people particularly fall under this category; (a) Those who voluntarily remain attached to a Man of God, never quitting his company in order to benefit spiritually from it. (b) Those, who being confined to hostile environments, are deprived of necessities of life.

347

Sima means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).

348

The verse incidentally praises those self-respecting persons who abstain from begging and implies the impropriety of begging, as the words, Ta‘affuf (abstaining from an improper or unlawful thing) and Ilhaf (with importunity) indicate. The Holy Prophet has condemned begging.

348A

Khair means, wealth; abundant wealth; wealth honestly earned (Mufradat).

349

There are two categories of charity—obligatory Zakat and supererogatory (Sadaqah). Zakat is collected by the State from every Muslim possessing a certain amount of money or property and is spent by the State on the poor, the needy, and on orphans, widows and wayfarers, etc.; the recipients not knowing the real source of charity are beholden to no individual. Zakat is a State cheque and not charity. Sadaqah is voluntary and is given to individuals out of a desire to help them. It engenders feelings of sympathy among the well-to-do towards their poor brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.

English - Pickthall

(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.

English - Muhammad Ali ^ra

(Charity) is for the poor who are confined in the way of Allah, they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging). Thou canst recognize them by their maker -- they beg not of men importunately. And whatever good thing you spend, surely Allah is Knower of it.

English - Sir Muhammad Zafrullah Khan ^ra

These alms are for the deserving poor who are detained in the cause of Allah and are unable to move about in the land. Those who lack knowledge of their circumstances consider them to be free from want because of their abstaining from soliciting alms. They can be known from their appearance. They do not importune people. Whatever of your pure wealth you spend, Allah has full knowledge thereof.

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