of Nokounam, , Session (146)
This work presents a profound and systematic contemplation on the concluding part of the third verse of Surah Al-Baqarah, namely the phrase "وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ" ("and of what We have provided them, they spend"). Employing a scientific, philosophical, and psychological approach, this exegesis elucidates the concepts of sustenance and charity as two fundamental pillars of human and divine life. Sustenance, as a divine gift, and charity, as a voluntary outward expenditure for goodness, constitute a spiritual and material cycle within human existence. This treatise, written with an academic outlook and enriched with refined allegories, is intended for an educated audience and endeavours to illuminate the social, psychological, and philosophical dimensions of these concepts through precise analysis.
Sustenance is the divine grant bestowed by God upon His servants, while charity is the gift from the servant to others. These two phenomena, akin to receiving and giving, play a foundational role in the life of humans and beings.
The discourse on sustenance and charity can be examined in two parts: analytical (philosophical and conceptual) and empirical (practical and experiential), each aiding a deeper understanding of these concepts.
Sustenance is among the divine attributes, and God is known as "The Provider" (Ar-Razzaq). This name belongs to the general and active divine names, reflecting an aspect of His mercy.
Entities other than God can also be providers, but God is Khair al-Razzaqnthe best of providerswhose provision is perfect and impeccable in every respect.
Sustenance may be general (for all creatures), specific (for saints and the pious), or a special divine grant, each bearing distinct qualities.
"وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ"
And of what We have provided them, they spend.
In this verse, since sustenance is attributed to God, it is not unlawful; it is lawful and specific to the pious, who are connected to it through piety and faith.
"لَهُمْ رِزْقٌ مَعْلُومٌ"
For them is a known provision. (Yusuf: 88)
This verse refers to the special sustenance of Gods saints and the pious, which is accompanied by faith and piety.
Unlawful sustenance exists but stems from secondary divine names, whereas lawful sustenance originates from primary and true divine names.
Lawful sustenance can be transformed into unlawful through human actions, such as greed or deviation from the rightful path.
The prayer O God, suffice us from the unlawful signifies contentment with lawful divine sustenance and avoidance of deviation.
Sustenance is an inseparable part of human life, and the continuation of life depends on it, since God, by creating a being, also provides for its sustenance.
Provision operates under Gods merciful governance and, as a general name, is both creative (for all) and true (lawful).
Sustenance is provided through the worlds means (such as work and effort) and divine power, and it can come via lawful or unlawful channels.
Sustenance is like petrol for a vehicle; whether lawful or unlawful, it produces energy, but the quality differs.
One must scrutinise their sustenance and ensure it is consumed lawfully and wholesomely.
Lawful sustenance may not necessarily be wholesome; for example, earnings from selling shrouds or begging bread are lawful but not wholesome.
Professions such as selling shrouds or pickles, though lawful, are not wholesome due to their adverse psychological effects.
Charity purifies sustenance, because with the expenditure of wealth, spiritual purity and growth return to the individual.
Charity (Infaq), through the acceptance of otherness (others), refines the soul, imparts purity, and invigorates and cultivates the individual.
The individual who does not allocate their provision through charity becomes like a self-consuming and solitary eatersour, tasteless, and fragile.
Charity, akin to the pruning of a tree, strengthens the roots, fortifies the trunk, and sweetens the fruit; whereas the lack of charity leads the person towards decay.
The Holy Quran encompasses extensive discussions within the fields of physiology, psychology, sociology, and philosophy, which must be examined in academic forums.
Religious science, due to constraints in practice and experimentation, has lagged behind scientific progress and has been confined to theoretical discussions.
Both charity and hypocrisy derive from the root نفق (to go out); charity is the expenditure of wealth for good, while hypocrisy is the departure from faith towards disbelief.
Charity differs from benevolence, granting, share, and portion; it specifically refers to the expenditure of wealth to fulfil needs.
Charity is realised only when the recipient has a need; otherwise, it does not constitute charity.
God, as the Provider, continuously fulfils human needs; surplus or discarded provision is not regarded as provision.
The saints of God perform self-sacrifice instead of mere charity, since charity is conducted from divine provision, not from their own selves.
The pious perform charity from divine provision rather than from their own wealth, which prevents ostentation and hypocrisy.
Hypocrisy represents movement from truth to falsehood, lacking a defined origin or destination, leading to humiliation.
Charity represents movement towards good and, contrary to hypocrisy, brings stability and honour.
Hypocrisy, whether at the individual or societal level, leads to humiliation due to its lack of stability and identity.
In the Invocation of Iftitah it is stated: O God, we desire the Honourable Government which grants honour to Islam and its people and humiliates hypocrisy and its adherents.
The Honourable Government is a regime that grants honour to Islam and its people, wherein the populace is free, dignified, and valiant.
If hypocrisy gains value within society, a Dishonourable Government arises, resulting in humiliation and disgrace.
A society that esteems hypocrisy (such as superficiality) is humiliated and incapable of realising the Honourable Government.
Prayers such as the Invocation of Iftitah articulate social rules and must not be merely recited but analysed.
Obedience is realised when honour and purity exist; hypocrisy and humiliation hinder obedience.
In religious educational systems, stringent behaviours (such as reproaching tardiness) impede spiritual training and contradict the methods of past scholars.
An experience of a mystic who, after seventeen days of waiting, accepted a disciple due to patience and reliance on God, indicates the importance of spiritual provision and patience on the path to knowledge.
Excessive reading of books and lessons prevents deep understanding and reception of spiritual provision, hindering contemplation.
One must reduce lessons and books to allow time for deep comprehension and receipt of divine provision.
Man is a sea of inner provision that fossilises through the accumulation of unnecessary information and must be liberated.
The saints of God remain unoccupied and are not ensnared by futile busyness, whereas ordinary people destroy themselves with excessive tasks.
Man must pay attention to the quality of actions (such as charity and consumption of provision) rather than their quantity.
The interpretation of the final part of verse 3 of Surah Al-Baqarah, with focus on provision and charity, introduces these two concepts as pillars of human and divine life. Provision is a divine gift that can be general, specific, lawful, or unlawful, and charity is a voluntary expenditure for goodness that brings spiritual and social health. Charity refines the soul, purifies provision, and guides the individual towards growth and purity, whereas hypocrisy leads to humiliation and instability. The critiques presented regarding religious educational systems, the culture of hypocrisy, and futile busyness emphasise the necessity for reconsideration of religious understanding and reform of social behaviours. The Invocation of Iftitah offers a framework for realising the Honourable Government based on honour and obedience. This interpretation, through psychological, philosophical, and social analyses, introduces charity as a factor for enhancing mental and spiritual health and underscores the necessity of quality-orientation in actions and learning.
Supervised by: Sadegh Khademi
