Verse 213 of Surah Al-Baqarah opens a window to a profound understanding of ethical and social values within Islam by posing a question concerning almsgiving. This verse not only addresses the apparent inquiry regarding the essence of almsgiving but, through a comprehensive response, guides humanity towards spiritual perfection and soul purification. This treatise, by consolidating and reformulating exegetical lectures, undertakes a detailed examination of this verse and, with a scientific and systematic approach, elucidates its concepts for a specialised audience. The presented structure comprises principal sections with specialised subtitles, each addressing an aspect of almsgiving, self-sacrifice, hypocrisy, and their roles in psychological health and societal wellbeing.
Key Point: Almsgiving, as an ethical and social act, not only aids the impoverished but also rescues the affluent from spiritual and social maladies.
Verse 213 of Surah Al-Baqarah commences with a question posed amid a backdrop of apparent tranquility and covert conspiracy. The query, They ask you what they should spend (يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ), is not merely out of curiosity but is raised during a crisis and potentially with insincere motives. This question creates an opportunity to elucidate divine values, as God, through a comprehensive answer, transforms it into a tool for guidance.
The preceding verse (2:212) emphasises the difficulty of achieving felicity and conditions it upon enduring trials in the path of religion. These trials differ from personal adversities since personal problems are common among all humans, whether believers or disbelievers. Almsgiving, as a religious act, acquires meaning in this context and requires a pure intention to avoid being entangled with material concerns.
يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
Translation: They ask you what they should spend. Say: Whatever good you spend is for parents, relatives, orphans, the needy, and travellers. And whatever good you do, surely God is Knowing of it.
Personal difficulties, such as illness, accident, or death, are experienced by all humans, including disbelievers and polytheists. However, religious problems are specific to those who tread the path of faith. This distinction sets almsgiving apart as a spiritual act that requires awareness and sincerity, preventing the person from claiming entitlement from God.
The inquiry on almsgiving is posed amid complex motivations and, through divine response, becomes an opportunity for guidance. The relation of this verse to its predecessor emphasises the hardship of felicity and the differentiation between religious and personal troubles. Almsgiving, as a purposeful act, prevents the mixture of material and spiritual issues.
Almsgiving is an act performed from surplus wealth and stands at a lower rank compared to self-sacrifice, which involves relinquishing ones essential needs. Self-sacrifice requires magnanimity and altruism, while almsgiving may be motivated by repelling spiritual ailments such as stinginess and greed.
To clarify this distinction, suppose a person lends their essential book of Maksib (earnings), which they need, to another for study this constitutes self-sacrifice. However, if they donate an extra, unused book, this is almsgiving. Self-sacrifice involves foregoing necessary needs, whereas almsgiving is derived from surplus wealth.
Key Point: Self-sacrifice, by forsaking essential needs, occupies a higher rank than almsgiving, which is performed from surplus wealth.
Almsgiving serves as a remedy for spiritual illnesses such as miserliness, greed, and avarice. Gods acceptance of almsgiving, even from surplus wealth, manifests His grace, rescuing the individual from psychological harm. Accumulating wealth without distribution leads to anxiety and psychological disorders, while almsgiving prevents such detriments.
Almsgiving and self-sacrifice represent two tiers of human perfection, each playing a distinct role in soul purification. Almsgiving is a foundational step in repelling spiritual diseases, whereas self-sacrifice exemplifies the pinnacle of magnanimity. This differentiation guides humanity toward a deeper comprehension of moral virtues.
The word Nafaq signifies diminution and expenditure of wealth, contrasted with Nafl, which means increase, and Nafat, which denotes destruction. This distinction presents almsgiving as a purposeful act, neither wastage nor mere accumulation, but the outflow of wealth for benevolent ends.
The absence of derivational knowledge within religious sciences results in weakened comprehension of Qur'anic texts. A true scholar is one proficient in this science, capable of accurately analysing the meanings of Qur'anic terms. Derivation is a critical instrument for precise understanding of the verses and averting misinterpretations.
Key Point: Knowledge of derivation is pivotal for deep Qur'anic comprehension; its absence leads to erroneous interpretation.
Root etymological analysis of Nafaq, Nafl, and Nafat reveals the profound Qur'anic meanings. This analysis characterises almsgiving as a deliberate and distinguished act, separate from wastefulness or hoarding. Derivational knowledge is indispensable for exact understanding of religious texts.
The term Nfiq literally refers to an animal that constructs a secretive refuge for escape. In the Qur'an, hypocrisy denotes covert behaviour and evasion of ethical responsibilities. The hypocrite, like this animal, shirks religious duties through deceit and avoidance of commitment.
The powerful and dictators create avenues for evasion (Nfiq), escaping problems and responsibilities. Such behaviour debilitates social systems and engenders distrust.
Through the outflow of wealth, almsgiving protects the individual from hypocrisy and spiritual ailments. Gods acceptance of almsgiving rescues humanity from both wealth wastage and hypocrisy.
Key Point: Almsgiving purifies the soul and repels hypocrisy, guiding humanity towards spiritual perfection.
Hypocrisy, as a covert behaviour, obstructs human perfection. Almsgiving, through the expenditure of wealth in benevolent paths, rescues the individual from hypocrisy and spiritual diseases, thereby reinforcing social bonds.
Almsgiving accompanied by grudging, humiliation, or ostentation lacks religious merit and results in sin. Almsgiving must be conducted with dignity and respect to preserve human honour.
Traditional practices such as summoning sixty poor people require reconsideration. Almsgiving should be simple, respectful, and devoid of unnecessary formalities to safeguard the dignity of the poor.
Distributing almsgiving in a humiliating manner undermines human dignity and the stature of religious sciences. Almsgiving must be performed respectfully, preserving the honour of the recipients.
Key Point: Respectful almsgiving preserves human dignity and strengthens social ties.
Improper almsgiving not only lacks religious value but also leads to sin and societal weakening. Reevaluation of almsgiving methods and emphasis on respect and dignity is essential to fortify the social system.
Accumulation of wealth by scholars erodes public trust in religious sciences and fosters hypocrisy. A religious scholar ought to embody simplicity and service.
Scholars should focus on scientific research and investigation, avoiding superfluous activities such as frequent congregational prayers or attending funerals. Like a surgeon, a scholar must dedicate time to serving the community and advancing religious knowledge.
Key Point: Religious scholars should exemplify simplicity and scientific service, rather than wealth accumulation or unnecessary activities.
By concentrating on scientific endeavours and leading a simple life, religious scholars can regain societal trust and contribute to the advancement of religious sciences. Avoidance of wealth accumulation and unnecessary activities is vital for preserving the scholars mission.
According to the hadith, If it were not for the poor, the rich would perish (لو لا الفقراء لهلک الأغنیاء), the poor, by receiving almsgiving, rescue the affluent from the detrimental consequences of wealth such as greed and avarice. This reciprocal relationship manifests divine wisdom in the social system.
Almsgiving not only assists the poor but also protects the affluent from psychological and physical ailments arising from wealth accumulation. Wealthy individuals without almsgiving are susceptible to mental and social disorders.
Key Point: The poor, through receiving almsgiving, save the affluent from the adverse effects of wealth.
Almsgiving establishes a bilateral relationship between the poor and the affluent, which not only aids the impoverished but also preserves the affluent from psychological and social harm. This divine wisdom strengthens the social order.
The exegesis of Qur'an 2:213 presents almsgiving as an ethical and social act that directs humanity towards spiritual perfection. By repelling spiritual ailments such as miserliness and greed, almsgiving aids the poor and saves the affluent from the negative consequences of wealth. Distinctions between almsgiving and self-sacrifice, critique of hypocrisy and hypocritical behaviours, and emphasis on respectful almsgiving constitute key elements of this interpretation. Religious scholars, through focus on scientific work and simplicity, can contribute to societal strengthening and advancement of religious knowledge. This exegesis, through etymological and social analysis, introduces almsgiving as a tool for soul purification and reinforcement of social bonds.
Supervised by Sadegh Khademi
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