And they differed regarding its nature. Ibn Abbas said: It was poor-quality, counterfeit dirhams (1).
It was also said: worn-out sacks and ropes (2).
It was also said: goods of the Bedouins, such as wool and dried curds.
Al-Kalbi and Muqatil said: It was green grain.
It was also said: parched meal made from muql (3).
And it was said: leather goods and sandals (4).
“So give us full measure,” that is, give us what you used to give us when we brought good and full payment.
“And be charitable to us,” that is, generously overlook the difference between the good payment and the inferior one, and do not reduce our measure. This is the view of most exegetes.
Ibn Jurayj and al-Dahhak said: “And be charitable to us” means: return our brother to us as an act of charity (5).
“Indeed, Allah rewards”—that is, recompenses—“those who give in charity.”
Al-Dahhak said: They did not say, “Indeed, Allah will reward you,” because they did not know that he was a believer.
Sufyan ibn Uyaynah was asked: “Was charity forbidden to any of the prophets besides our Prophet, blessings and peace be upon him?” Sufyan replied: “Have you not heard His saying, exalted is He: ‘And be charitable to us. Indeed, Allah rewards those who give in charity’?” (6) He meant that charity was lawful for them.
It is related that al-Hasan heard a man saying, “O Allah, give charity to me,” and said: “Allah does not give charity; rather, charity is given by one who seeks reward. Say instead: ‘O Allah, give to me,’ or, ‘O Allah, bestow Your favor upon me.’” (7)
(1) Dirhams that were found to be adulterated and of poor quality.
(2) “Al-khalq”: worn-out. “Al-gharair”: the plural of ghararah, a sack made of burlap or similar material, used for wheat and the like; it is larger than a jawaliq. See Al-Mujam al-Wasit, 2:648.
(3) Al-muql: the fruit of the dum palm, which resembles the date palm.
(4) Al-Tabari said concerning the meaning of “and we have brought merchandise of little value”: “With dirhams, or with a price that is not accepted in payment for food except from one who overlooks its deficiency ...” The exegetes differed in explaining its interpretation, although the meanings of their explanations are close. Al-Tafsir, 16:234-235.
(5) Commenting on what Ibn Jurayj mentioned, Al-Tabari said: “Although this view has some basis, it is not the preferred view ... because, in conventional Arab usage, sadaqah is the giving by a person of some of his property to one in need, seeking Allah’s reward thereby, even though every act of kindness is charity. Therefore, interpreting the words of Allah according to their predominant meaning in the language of those in whose tongue the Quran was revealed is more appropriate and more correct.”
(6) Reported by Al-Tabari, 16:242. Ibn Atiyyah rejected it on the basis of the hadith: “We, the company of prophets, are not permitted to accept charity.” See Al-Muharrar al-Wajiz, 8:63.
(7) Mujahid held a similar view. He was asked: “Is it disliked for a man to say in his supplication, ‘O Allah, give charity to me’?” He replied: “Yes. Sadaqah is only for one who seeks reward.” See Al-Tabari, 16:243; Al-Durr al-Manthur, 4:577.