Almsgiving, as one of the fundamental pillars of ethics and society in Islam, holds a distinguished position in the Holy Quran. Verse 215 of Surah Al-Baqarah, by posing a fundamental question concerning the nature and manner of almsgiving, provides comprehensive guidance for the fulfilment of this duty. This treatise, through a profound and systematic perspective, elucidates various dimensions of almsgiving from the viewpoint of this verse. Employing a scientific and academic approach, efforts have been made to present key concepts in an exalted language befitting an erudite and specialised audience. The structure of the text comprises principal sections with specialised subheadings, each addressing an aspect of almsgiving, accompanied by detailed analyses and precise conclusions. Almsgiving, like a pure stream, not only quenches the material needs of society but also directs the human soul towards divine proximity.
Almsgiving in the Holy Quran is a multidimensional act defined along three essential axes: what is to be given? How should it be given? And to whom should it be given? This tripartite structure introduces almsgiving as a bridge between the individual and society, requiring meticulous attention to choice, method, and destination. Each of these axes reveals a layer of divine wisdom, whose purpose is not only to alleviate material needs but also to promote spiritual and social elevation.
The Holy Quran, in verse 215 of Surah Al-Baqarah, conditions almsgiving upon goodness. Good, in this context, signifies a pure act, free from any form of evil, impropriety, or harm. Any impure intention, such as ostentation or showing off, nullifies the value of almsgiving. Goodness acts like a light that dispels the darkness of unworthy intentions, transforming almsgiving into a pure and accepted act in the sight of God.
يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ ۖ قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
Translation: They ask you what they should spend. Say: Whatever good you spend should be for parents, relatives, orphans, the needy, and the wayfarer. And whatever good you do, indeed Allah is aware of it.
The essence of almsgiving hinges upon goodness and purity of intention. This goodness relates not only to the material quality of almsgiving but also to the inner intention and sincerity. Almsgiving is truly valuable when performed out of willingness and for nearness to God, rather than for gaining fame or worldly honour.
Verse 215 of Surah Al-Baqarah specifies five groups of recipients for almsgiving: parents, relatives, orphans, the needy, and wayfarers. Parents, as the roots of human life, are placed at the top of this list, distinguished from other relatives to emphasise their special importance. This prioritisation acts like a divine map, strengthening familial and social ties.
The term "needy" (Miskn), derived from the root "S-K-N" meaning peace and dwelling, refers to all those afflicted, including the sick, debtors, and imprisoned individuals in need. This definition corrects the limited view of the needy as mere beggars and transforms almsgiving into a solution for diverse social problems. The needy, like a tree, have branches that encompass various human hardships.
The term "Ibn al-Sabl" refers to those who have encountered difficulties outside their homeland, whether due to illness, accident, or theft. This concept indicates a social responsibility towards travellers and migrants who require assistance in critical circumstances. The wayfarer resembles a traveller who finds a spring of aid in the desert of need.
The categorisation of almsgiving recipients, from parents to wayfarers, indicates the comprehensiveness and wisdom of the Holy Quran in addressing social needs. This prioritisation not only reinforces family ties but also guides society towards solidarity and the fulfilment of diverse needs.
Traditional jurisprudence addresses individual acts of the obligated but is sometimes mistakenly regarded as meddling in public affairs. In contrast, social jurisprudence reforms and institutionalises social structures. Almsgiving, as a social act, requires institutions that systematically meet societal needs. Social jurisprudence is like an architect who constructs societys edifice upon justice and goodness.
Islamic society lacks defined institutions for supporting orphans, the needy, and wayfarers. This absence indicates weakness in the institutionalisation of social jurisprudence. Without systematic institutions, almsgiving becomes a scattered and inefficient act unable to solve social problems at their roots.
Religious sciences sometimes inadequately respond to the needs of the needy, resorting to minimal payments. This approach neither solves real problems nor fosters social trust. Almsgiving must be conducted in a manner that preserves the dignity of recipients and fulfils their genuine needs.
Almsgiving must become a social institution to provide systematic support for needy groups. Institutionalising almsgiving is like creating springs in a desert of need that sustainably quench society.
Social jurisprudence and the institutionalisation of almsgiving are necessities for achieving justice and goodness in Islamic society. Without systematic institutions, almsgiving remains a fragmented act incapable of sustainably meeting societal needs.
Actual intention pertains to the apparent act of almsgiving, such as feeding the hungry, which even non-believers can perform. However, the agents intention requires a sincere intention for Gods sake (Liwajh Allah). Agents intention transforms almsgiving into an act of worship emanating solely from sincere believers. This distinction is akin to the difference between the body and soul of almsgiving.
Almsgiving without intention for Gods sake leads to ostentation and showing off, losing its spiritual value. Almsgiving for gaining fame or worldly honour is like water poured on sand, leaving no lasting effect.
Some non-believers, due to the absence of religious claims, perform almsgiving without ostentation. This sincerity sometimes possesses higher value than ostentatious almsgiving by believers. This paradox acts as a mirror reflecting the moral shortcomings of the religious community.
Almsgiving must be for the sake of God, for His pleasure, and for nearness to Him to have spiritual value. Without this intention, almsgiving becomes hypocrisy. "Liwajh Allah" is like a compass directing the path of almsgiving towards the divine destination.
Pure intention is the soul of almsgiving. Agents intention transforms almsgiving from a material act into a spiritual worship that gains value only through sincerity and nearness to God.
Almsgiving should neither lead to extravagance nor to giving inadequately. It should be from beloved possessions (mimma tuhibbn) and performed in moderation. Almsgiving with reproach or humiliation loses its value and causes distress to the recipient. Humiliating almsgiving is like a gift accompanied by poison that pains the receiver.
Improper distribution of almsgiving, such as giving old or humiliating possessions, results in injustice toward the needy. Almsgiving must preserve the dignity of the recipient and fulfil their real needs.
Contemporary society is afflicted by a culture of revenge, while forgivenessas a kind of spiritual almsgivingis less observed. Forgiveness is like a breeze that soothes the heat of grudges and repairs social relationships.
يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ
Translation: They ask you what they should spend. Say: Forgiveness and pardon.
Hoarding religious and public wealth is among the greatest sins, leading to wastefulness and weakening social trust. Proper management of wealth is like a trust that must be preserved with care and fidelity.
The financial system in some scholarly domains sometimes forces students into humiliation and begging, hindering their concentration on studies. This system must be reformed to preserve the dignity of students.
Religious scholars must act with sincerity and simplicity and avoid ostentation. Focusing on non-scientific matters, such as leading congregational prayers or attending unnecessary gatherings, reduces their effectiveness. Religious knowledge is like a gem that must serve knowledge production and societal reform.
Almsgiving is valuable only when performed with dignity, balance, and pure intention. Social and ethical critiques emphasise the necessity of reforming financial systems, distribution of almsgiving, and scholars conduct to transform almsgiving into a means for societal strengthening and divine proximity.
Almsgiving and hypocrisy derive from the root "N-F-Q," meaning "to go out." Almsgiving for the sake of God is a valuable act, but almsgiving not for Gods sake leads to hypocrisy. This etymology acts as a key revealing the relationship between good and evil in almsgiving.
In the Holy Quran, derivatives of "N-F-Q" appear 111 times: 38 times relating to hypocrisy and 73 times to almsgiving. These statistics indicate a close connection between the two concepts. Correct almsgiving prevents hypocrisy and guides society towards goodness.
Many believers almsgiving, due to ostentation and showing off, turns into hypocrisy. This ostentation is like a shadow that darkens the light of almsgiving.
The relationship between almsgiving and hypocrisy emphasises the importance of pure intention. Almsg
