The exegesis of verse 219 of Surah Al-Baqarah, which addresses questions concerning wine, gambling, and charity, opens a window towards a deep understanding of the Quranic methods in instruction and the enrichment of knowledge. This verse, by posing inquiries related to social and ethical matters, not only clarifies practical rulings but also directs attention to spiritual cultivation and the moral elevation of humanity. In this commentary, by focusing on the distinction between the responses regarding charity in verses 215 and 219, the concept of integration versus mere instruction, the structural unity of interrogative verses, and the place of contemplation in understanding creation, various dimensions of this verse are examined. Moreover, critiques of contemporary and traditional educational methods and the emphasis on preserving the authenticity of the Holy Qur'an constitute key themes of this analysis. This treatise is composed in an elevated style with a systematic structure suitable for an expert readership and academic environments.
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا ۗ وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
They ask you concerning wine and gambling. Say: In both is a great sin and benefits for mankind, but their sin is greater than their benefit. And they ask you what they should spend (in charity). Say: The excess (beyond needs). Thus Allah makes clear to you the signs, so that you may reflect.
This verse, by posing two key questions regarding wine, gambling, and charity, addresses social, ethical, and spiritual dimensions of human life. The responses in the verse not only clarify practical rulings but also deepen the understanding and moral upbringing of the addressee.
The question يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ (They ask you what they should spend?) is repeated in verses 215 and 219 of Surah Al-Baqarah, yet the responses differ. In verse 215, the answer is presented independently with an explanation of the recipients of charity, whereas in verse 219, the response is brief and conjoined with the preceding part. This variation signifies the Qurans gradual legislative approach and its attention to diverse contexts.
For a more precise understanding, the text of verse 215 is also examined:
يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ ۖ قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
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, Allah knows it well.
In verse 215, charity is linked to material good, specific recipients (parents, relatives, etc.), and the intention of seeking Allahs pleasure. However, in verse 219, the answer by the word الْعَفْوَ (the excess) alludes to non-material charity and a spiritual quality. This difference, from the perspective of contextual exegesis, indicates the gradual development of charity rulings and attention to their spiritual dimensions.
The Holy Qur'an, unlike contemporary educational systems that focus on superficial learning (instruction), pursues integration; that is, deepening knowledge and transforming it into practical and enduring behaviour. Instruction produces transient and temporary knowledge, whereas integration yields profound and practical knowledge that takes root in the heart and behaviour of the individual, like a sapling planted in fertile soil bearing lasting fruit.
Modern educational systems, including schools and universities, concentrate on theoretical and short-term instruction while neglecting moral and spiritual nurturing. These systems, like shallow rivers, transfer knowledge quickly but it does not root in the learners essence. Conversely, traditional religious instructional methods, although difficult, lead to deep integration that engraves knowledge into the human essence.
Traditional religious teachings, like a sturdy tree with roots deep in the earth, are challenging but enduring. These methods, through repetition and contemplation, engrave knowledge in the students core so that it is retained even in advanced age. For example, traditional scholars, by repeatedly studying texts such as the Alfiyyah, achieved profound integration that immortalised their knowledge.
Contemporary religious instructional methods, influenced by modern systems, have inclined towards superficial teaching and moved away from deep integration. This shift, like a breeze scattering dust, has diminished the durability of religious knowledge. Although modern students receive instruction, they lack the ability to deeply internalise and effectively transmit knowledge, as if their knowledge were etched on stone rather than engraved upon the heart.
The response in verse 215 to the charity question comprises three key components: material good, specific recipients (parents, relatives, orphans, needy, travellers), and
