of Nekounam, (Session 145)
This treatise undertakes a profound elucidation and analysis of the phrase "وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ" from the third verse of Surah Al-Baqarah. Despite its brevity, this phrase encompasses a vast ocean of elevated and intricate meanings, standing as one of the key verses in the Holy Quran with a distinguished position within the framework of Divine piety. The objective of this work is to provide a scholarly, systematic, and refined exegesis intended for specialised academic audiences, which descriptively examines the relationship among faith, worship, and almsgiving within the Quranic paradigm. This analysis, while preserving every detail of the original lecture, enriches the content by integrating supplementary explanations and semantic linkages, elucidating concepts with solemn and academic language for researchers in religious sciences and ethics.
The expression "وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ", through its unparalleled brevity, encapsulates the highest religious and ethical meanings. Due to its comprehensiveness and profundity, this verse may be considered among the verses of challenge (tahaddi), as it is provocative and unmatched. Just as the poem "Samadiyah" contains all syntactic rules, this verse presents the entirety of religious knowledge within a concise and complete structure, such that neither addition nor subtraction is feasible.
The topic of almsgiving and provision is not limited to this verse alone but is extensively elaborated across numerous Quranic verses. This breadth signifies the central importance of almsgiving within the moral and social system of the Quran. Comprehensive study of this subject necessitates extensive and profound research beyond the scope of a limited discussion.
The third verse of Surah Al-Baqarah was revealed within a descriptive framework rather than a command. It portrays the God-conscious (muttaqin) with characteristics such as belief in the unseen, establishing prayer, and almsgiving, without issuing direct orders or prohibitions. This structure presents religion as a guiding system which, instead of compulsion, indicates the path of felicity by describing the traits of the pious.
وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
Translation: And from what We have provided them, they spend (in charity).
ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ * الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ * وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ * أُولَٰئِكَ عَلَىٰ هُدًى مِنْ رَبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
Translation: This is the Book about which there is no doubt, a guidance for the God-conscious, who believe in the unseen, establish prayer, and spend from what We have provided them, and who believe in what has been revealed to you, and what was revealed before you, and of the Hereafter they are certain [in faith]. Those are upon [right] guidance from their Lord, and it is those who are the successful.
These verses describe the God-conscious with attributes of faith, worship, and almsgiving without presenting imperative commands. This structure introduces religion as wise guidance that leads humanity to perfection through description rather than compulsion.
The command-based approach, appearing as "do" and "do not" orders, has infiltrated religion and diverted it from its descriptive essence. This deviation stems from historical and social influences, especially the dominion of kings and tyrants from ancient times. These forces, by promoting a culture of command and violence, transformed religion into a governmental tool, diminishing its original descriptive authenticity.
Since the era of the Medes and prior to Islam, the violent and command-based culture of rulers permeated religion, steering it towards governmental approaches. This influence is evident even in contemporary practical treatises formulated as "do" and "do not" commands, incompatible with the descriptive nature of religion.
Religion, like a skilled physician, describes rather than commands. For example, instead of saying "Drink milk," it states: "Milk is beneficial for your illness." This analogy portrays religion as wise guidance that leads humans towards good through description, without coercion.
From the perspective of social psychology, commands provoke avoidance and disobedience, whereas description facilitates acceptance and cooperation. To prevent flight from His servants, God employs a descriptive approach in the initial verses of Surah Al-Baqarah, without issuing direct orders or prohibitions.
In moral philosophy and philosophy of religion, the principle that religion is descriptive is accepted. A command-based religion is not divine but a deviation deriving from governmental systems. The Divine religion indicates the path of felicity by describing the characteristics of the perfect human.
Religious rulings are specifications of rational judgments extant in society, not new imperative commands. Religion describes these rulings and, as a complement to reason, fulfils its guiding role. In exceptional cases, such as a patient refusing treatment, religion may prescribe decisively; however, this prescription resembles administering an injection rather than issuing a direct command or prohibition.
Faith in the unseen, as the principal divine receptacle, constitutes the foundation of piety. This faith is knowledge that guides the God-conscious towards truth, upon which other acts, including prayer and almsgiving, are founded.
Prayer signifies attention to the Divine, encompassing two dimensions: internal actions (intention and proximity to God) and external actions (bowing, prostration, and outward rites). This attention has existed among all peoples and nations and is manifested in Islam as ritual worship.
Almsgiving denotes attention to creation and has a capacious scope, illustrating the believers relation with society. A believer cannot be indifferent to the community and people, as attention to creation is intrinsic to faith. Almsgiving complements faith in the unseen and establishing prayer and distances the God-conscious from stinginess and withholding.
If the other (e.g., homeland) is prioritised over God, it constitutes polytheism and annihilates the attributes of piety and faith. For instance, patriotism that sidelines God results in polytheism.
Neglecting homeland and society signifies deficiency in faith. A believer must care for their environment and people since almsgiving is part of their faith identity. One indifferent towards their homeland cannot be a complete God-conscious individual