the lectures of Nokounam, may Allah sanctify his secret, Session (557)
The exegesis of verse 198 from Surah Al-Baqarah, as one of the pivotal verses in the context of the rulings of Hajj, opens a gateway to a profound understanding of the relationship between worship and the pursuit of lawful sustenance. This verse, articulated in eloquent language and a systematic structure, guides humanity towards seeking Divine grace and dispels any doubt about contradictions between devotional and material affairs. This treatise, employing a scientific and specialised approach, analyses and elucidates the concepts embedded in this verse and their relation to the notions of Iqti (necessity), Talab (seeking), and Sul (asking). Furthermore, it critically examines the culture of begging, emphasising the significance of self-respect and independence on the path of human perfection. The structure of this treatise is divided into organised sections with specialised subtitles, investigating the multifaceted dimensions of the verse and its semantic connections with other Quranic verses and Islamic narrations.
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ
There is no sin upon you in that you seek bounty from your Lord.
This verse, within the context of the verses related to the rulings of Hajj, refers to the permissibility of seeking lawful sustenance alongside devotional acts. The negative construction of the verse, employing the phrase لَيْسَ عَلَيْكُمْ جُنَاحٌ, removes any doubt or hardship regarding this matter.
لَيْسَ عَلَيْكُمْ جُنَاحٌ constitutes an unequivocal negation of any sin or fault in seeking Divine grace, indicating the permissibility of striving for lawful sustenance within the context of worship.
The use of the word لَيْسَ alongside جُنَاحٌ conveys a strong and reassuring negation. This structure, especially in the context of the Hajj-related verses, assures the audience that seeking lawful sustenance is not only not in conflict with the spirit of worship but is a legitimate and divinely sanctioned matter. In Quranic culture, the removal of Jun typically addresses moral or jurisprudential doubts. Here, some may assume that seeking provision during the sacred and devoted period of Hajj might be inappropriate; the verse explicitly negates this doubt and emphasises the legitimacy of this action.
تَبْتَغُوا (to seek) denotes an internal, purposeful pursuit, whereas سُؤَال (asking) is an external act that may carry a connotation of deficiency.
The verse opts for the word تَبْتَغُوا instead of تَسْأَلُوا (to ask). Ibtigh implies an inner, conscious seeking with a profound and intentional motivation, whereas Sul is an apparent and manifest action that may arise from a lack of knowledge or deficient relation between the asker and the responsible party. This lexical choice highlights the superiority of internal seeking over external asking. The verse also emphasises the phrase فَضْلًا مِنْ رَبِّكُمْ, restricting the seeking to Divine grace rather than other sources, thereby underscoring the spiritual and divine orientation of this pursuit.
Verse 198 of Surah Al-Baqarah, through its negative structure and emphasis on removing hardship, permits the seeking of lawful sustenance alongside worship. The choice of ibtigh over sul reflects the preference for purposeful, internal seeking over external asking, guiding humanity towards an endeavour aligned with Divine wisdom. This section lays the foundation for deeper analyses in the subsequent parts.
Within the natural constitution of humans and creatures, three existential levels can be identified:
This triad outlines a hierarchical sequence from instinct to will and then to expression. The Quran, in verse 198 of Surah Al-Baqarah, by emphasising ابتغاء, guides humanity towards a higher level than mere asking.
Because of its external nature, asking may stem from ignorance or impediments in communication with the responsible party. This can render asking undesirable in some cases, except where explicitly recommended by God or religious authorities. For example, the Quran states:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
"So ask the people of knowledge if you do not know." (Surah An-Nahl, 16:43)
This verse refers to guided and purposeful questions designed for human growth and advancement.
The triad of Iqti, Talab, and Sul provides an existential framework for understanding human behaviour. Verse 198 of Surah Al-Baqarah, by emphasising Talab (ابتغاء), directs humans towards a higher existential level beyond mere asking and stresses the importance of conscious and internal effort as opposed to external expressions of need.
In the Quran, asking is sometimes censured. For example:
أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِنْ قَبْلُ
"Do you want to ask your Messenger as Moses was asked before?" (Surah Al-Baqarah, 2:108)
This verse censures inappropriate questioning of the Prophet. Likewise:
قَدْ سَأَلَهَا قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِهَا كَافِرِينَ
"A people asked such questions before you; then they became disbelievers because of them." (Surah Al-Maidah, 5:101)
This indicates that unnecessary questions can lead to misguidance.
In Surah Al-Kahf, verse 70, it is said:
إِنَّكَ لَنْ تَسْتَطِيعَ مَعِي صَبْرًا
"Indeed, you will never be able to have patience with me."
This verse reproves Moses repeated questioning of Khidr owing to his lack of understanding of deeper realities, emphasising the importance of patience and submission to Divine wisdom.
Islamic narrations recommend that asking from God should be generalised:
اللَّهُمَّ افْعَلْ بِي مَا أَنْتَ أَهْلُهُ وَلَا تَفْعَلْ بِي مَا أَنَا أَهْلُهُ
"O Allah, do with me what You are worthy of and do not do with me what I am worthy of."
This supplication guides the individual away from detailed questions that may yield unintended consequences towards reliance and contentment with Divine decree.
The Quran, by censuring inappropriate asking and encouraging guided questioning, directs humanity towards patience, submission, and reliance on Divine wisdom. The story of Moses and Khidr and the generalised supplication exemplify this approach, underlining the primacy of Divine wisdom over human ignorance.
Begging, due to its passive nature and reliance on others, distances humans from self-respect and liberty. Even when superficially justifiable, it leaves psychological and social adverse effects. Islamic culture, by emphasising تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ, invites individuals to effort and striving to obtain lawful provision.
In a paradoxical comparison, begging is considered worse than theft as the latter is accompanied by exertion and effort, but begging leads to degradation and reliance. In Islamic jurisprudence, theft under certain conditions can be compensated, but the spiritual consequences of begging are more lasting and irreparable.
Scholars, as societal exemplars, should maintain their independence by intellectual and cultural endeavour. This viewpoint aligns with the Quranic emphasis on seeking Divine grace and guides scholars towards dignity and self-respect.
The efforts of religious scholars in reforming the culture of begging have restored dignity and independence within the religious society. This reformation is deeply connected to Quranic concepts such as seeking Divine grace.
Abandoning begging not only leads to personal dignity but also propels society towards self-sufficiency and perfection. This call harmonises with the spirit of verse 198 of Surah Al-Baqarah and the verse:
لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ
"For man, there is nothing but what he strives for." (Surah An-Najm, 53:39)
The critique of the culture of begging and the call for self-respect constitutes a fundamental axis of this exegesis. Begging, due to its deleterious effects on the soul and psyche,