Verse 215 of Srah al-Baqarah, like a radiant gem within the Divine Revelation, elucidates the concept of benevolent spending and presents a dynamic Quranic discourse through a question posed by the servants and an ensuing divine response. This verse not only highlights the priorities in charitable spending but also, with a profound insight into ethics, society, and spirituality, summons humanity towards an act of purity, devoid of any vice. In this treatise, by means of an erudite and refined scientific rewriting of the lecture content, various dimensions of this verse are analysed, integrating detailed exegeses into a systematic and comprehensive framework. The objective is to elucidate the status of benevolent spending within the ethical and social system of Islam and to critique the existing challenges in implementing this divine principle.
Key Point: The verse establishes a dynamic discourse between God and the servants through the question They ask you what they should spend, which demonstrates a divine interaction aimed at guiding society.
قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
Translation: Say: Whatever good you spend shall be for the parents, the relatives, the orphans, the needy, and the wayfarer. And whatever good you do, surely Allah is All-Knowing of it.
The verse commences with a question that reflects the societys need for guidance regarding charitable spending. This discursive structure, repeated over 1,714 times in the Holy Quran with expressions such as He said and it was said and They said and he said, emphasises the importance of a dynamic interaction between God and His servants. This discourse, akin to a bridge between heaven and earth, guides the servants towards divine answers.
Key Point: The lack of constructive dialogue among Muslims constitutes an obstacle to realising Quranic ideals, necessitating a revival of scientific and social discourse.
Contrary to the Holy Quran which employs discourse as a primary tool of guidance, the Islamic society has seldom engaged in constructive dialogue. This deficiency, like an autumn that causes the leaves of the tree of knowledge to fall, prevents the flourishing of scientific and social interactions. The Quran, recording over 1,714 instances of discourse versus 890 mentions of the name of Allah, underscores the importance of this interaction.
Key Point: Benevolent spending must be free from any vice, such as resentment, humiliation, or ostentation, otherwise it loses its spiritual value.
Benevolent spending, like a pure stream, must be cleansed of any pollution such as resentment, humiliation, or ostentation. Spending accompanied by grumbling or disdain is not benevolent but rather transforms into malevolence. This principle, like a radiant torch, guides humanity towards a pure and divine act.
The Quranic discourse, especially in verse 215 of Srah al-Baqarah, provides guidance for benevolent spending that must be conducted with pure intention and free of all vices. The absence of constructive discourse in the Islamic society is a challenge that requires the revival of scientific and social interactions.
Exemplary Case: A devout scholar addressed the recipient of charity by saying Peace be upon you, O Messenger of Allah, regarding them as a representative of God.
In a luminous example, a devout scholar, when giving charity, addressed the recipient with respect and regarded them as a delegate of God. This behaviour, like a fragrant flower in the garden of knowledge, reveals a profound spiritual perspective on charity that honours the human dignity of the recipient.
Exemplary Case: A scholar personally delivered the students stipends to their quarters to prevent humiliation and resentment among young students.
In another example, a scholar, with paternal compassion, personally delivered the students stipends to their cells to avert their humiliation or resentment. This act, like a cool breeze amidst the heat of impatience, preserves the self-esteem of the recipients of charity.
Exemplary Case: A mystic who was a truck driver watered trees with respect and moved stones with salutations.
A mystic who was a truck driver gave water to trees with reverence and moved stones while offering greetings and apologies. This conduct, like a mystical poem, indicates the breadth of the concept of benevolent spending that extends even to nature.
The practical models of benevolent spending, from respect for the recipient to preserving the dignity of students and showing reverence towards nature, demonstrate the depth of this concept within the ethical system of Islam. These examples guide humanity towards a pure and inclusive act.
Key Point: Spending on parents transcends material aid to include respect, affection, and honouring their dignity, even if they are wealthy.
Parents, like unique stars in the sky of human existence, hold a special place in the verse. Spending on them transcends material aid and encompasses respect, affection, and the preservation of their dignity. This duty, like a strong cord, connects humans to their source of existence.
Key Point: Spending on relatives, even if they are unbelievers, paves the way for guidance and strengthens familial bonds.
Spending on relatives, even if they differ in belief, is like planting a seed in the soil of the family, facilitating guidance and reinforcing ties. This principle emphasises the importance of blood relations and their role in societal reform.
Key Point: Spending on orphans must preserve their dignity and avoid humiliation or exploitation of their property.
Orphans, like helpless birds, require spending that safeguards their dignity. This spending surpasses mere material assistance and involves avoidance of humiliation and respect for their rights.
Key Point: The needy and wayfarers are groups whose support demonstrates the social responsibility of the Islamic community.
The needy and wayfarers, like travellers on lifes path, need the support of the community. Spending on these groups is like a bridge that transports the destitute to a safe shore.
Benevolent spending, prioritising parents, relatives, orphans, the needy, and wayfarers, sketches a comprehensive ethical and social system that strengthens human bonds.
Key Point: The absence of systematic institutions for supporting wayfarers indicates a weakness in implementing the social commandments of Islam.
Despite the Quranic emphasis on supporting wayfarers, the Islamic society lacks systematic institutions for this purpose. This deficiency, like a heavy shadow, diminishes the sense of social security.
Key Point: The system of Khums collection requires transparency and reform to prevent disorder and misuse.
The current system of Khums collection, like a muddy stream, necessitates transparency and reform. Disorder within this system undermines public trust.
Key Point: The Qurn is a pristine, revealed scripture and requires scientific comparative study with other divine books to affirm its authenticity.
Some claim that the Qurn is a historical development of other divine scriptures; however, this Divine Word, like a pure spring, is a pristine revelation. Comparative studies of divine scriptures at academic centres are essential to establish this authenticity.
The critiques raised, from the absence of supportive institutions to the challenges in the Khums system and doubts regarding the Qurns authenticity, underscore the necessity of reforming religious and social structures.
The exegesis of verse 215 of Srah al-Baqarah introduces benevolent spending as a radiant torch that, with pure intention, respect for recipients, and preservation of the dignity of creation and nature, fortifies social and spiritual bonds. This verse, by prioritising recipients of charity, delineates a comprehensive ethical system encompassing not only material aid but also social behaviour and respect for creation. The critique of existing challenges, from the lack of discourse to the weaknesses of social institutions, paves the way for reform and revival of Quranic ideals. Benevolent spending for the sake of Allah, like a golden key, opens the doors of felicity and purification of the soul.
