of Nekounam, may his secret be sanctified, Session 680
This writing is dedicated to an in-depth and multifaceted exegesis of Verse 254 from Surah Al-Baqarah, which, through a philosophical, theological, and sociological lens, examines the concepts of war, charity, and the reciprocal relationship between disbelief and oppression. This verse, situated within the context of related verses concerning historical battles, prophethood, and conflicts between Talut and Jalut, elucidates the destructive consequences of war, the responsibilities of the believers towards the needy, and critiques the culture of belligerence. Employing a scientific and systematic approach, this exegesis endeavours to extract meanings from the verse as if probing within a spiritual laboratory to penetrate the depth of the Quranic message. Traditional storytelling methods and transmission of unscientific narrations have been deliberately avoided, with emphasis placed on the precise analysis of Quranic vocabulary and concepts. This treatise is composed in an elevated style befitting an academic environment, enriched with literary allegories, whilst maintaining its scientific and research-oriented nature.
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِمَّا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعَ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ
O you who have believed, spend from that which We have provided you before there comes a day in which there is no trade, nor friendship, nor intercession. And the disbelieversthey are the wrongdoers.
This verse is located within a section of Surah Al-Baqarah that addresses topics of war, prophethood, and historical conflicts among Talut, Jalut, Dawud, and Suleiman. The verse serves as a summary of these verses, elucidating the social and spiritual consequences of war and inviting the believers to charity under difficult circumstances.
Verse 254 of Surah Al-Baqarah was revealed within a context of verses related to historical battles and the roles of prophets and their communities. These verses allude to the conflicts between Talut and Jalut, symbolising the confrontation between truth and falsehood. However, the verse under discussion transcends the historical narrative to address the consequences of war and the responsibilities of its survivors. War, as a destructive phenomenon, devastates social and spiritual structures as well as religious leadership, leaving behind only a group of weak and broken believers. These believers are the primary addressees of the verse and are summoned to charity.
War, akin to a fierce storm, shatters all constitutive elements of society. Prophets, communities, commanders, and even kings perish in the whirlpool of war, leaving behind only a group of weak and exhausted believers. This group, deprived of former capacities, finds itself in the straits of incapacity and bankruptcy. The verse, by addressing O you who have believed, directs attention to these survivors and urges them to engage in charity for the social and spiritual reconstruction of the community.
War, whether on the side of truth or falsehood, results in weakness, incapacity, and defeat. This outcome, regardless of the apparent result of the war, afflicts all parties. Human and material resources are exhausted, societies fall into poverty and hardship, and only a group of weak and broken individuals remain. This state is like the ashes left after the fire of war, a place where neither former splendour remains nor easy reconstruction is possible.
The warmongers, who beat the drums of conflict, are ignorant of the future and oblivious to its catastrophic consequences. The Holy Quran explicitly regards war as beneficial to none and condemns the aggressor to destruction. This critique is an invitation towards peace and dialogue, which, instead of destruction, leads to tolerance of differences and peaceful coexistence.
The verse categorises believers into two groups: the weary, who possess limited ability, and the broken, who are entirely bankrupt and incapacitated. These two groups are war survivors who, despite scarcity and weakness, are called to charity. Charity, as a light in the darkness after war, offers a way for societal reconstruction and support for the needy.
The word Nafaqa, the root of charity, signifies diminution, death, and cessation of capacity. Charity is an act performed under conditions of scarcity and hardship, where the believer, despite feeling a reduction in resources, gives from what they have to others. This concept is related to the hypocrite, whose outward appearance and inner reality are distinct, yet in charity, the believer gives from Gods provision to the needy despite their own poverty.
Charity, as the minimum act of the weary believer, differs from self-sacrifice and forbearance. The weary believer, who lacks the capacity for self-sacrifice, can assist the needy through charity. This act, performed when the believer is also under hardship, is an indication of faith and commitment to divine values.
Charity is specifically directed towards the needy, weak, poor, destitute, and sick. These groups, having reached utmost incapacity as a result of war, are the primary beneficiaries of charity. Unlike gifts which expect return, charity is a pure act without seeking benefit.
The phrase from that which We have provided you emphasises that provision is from God and that human ownership thereof is a trust. Charity is not from personal wealth but from divine provision, which the believer is obligated to share with the needy. This perspective negates any sense of grudging in charity.
A day in which there is no trade, nor friendship, nor intercession
The verse refers to the Day of Resurrection, in which three types of human interactions become impossible:
These three encompass human interactions in the worldly life, which become inaccessible on Resurrection. The verse invites believers to utilise the opportunities of this world through charity before the arrival of that Day.
And the disbelieversthey are the wrongdoers.
The verse explicitly identifies disbelievers as oppressors. This semantic balance indicates the reciprocal relationship between disbelief and oppression. Disbelief, meaning the concealment and rejection of truth, is inherently linked to oppression, defined as the deprivation of others rights.
The traditional definition of disbelief, which focuses solely on verbal denial (saying no, no, no), is criticised. This definition overlooks practical oppression, such as murder, corruption, and continual injustice. Meanwhile, the persistent oppressor, even if apparently adherent to religious rites, is outside the realm of faith.
Continuous oppression, exemplified by figures like Genghis Khan, Hitler, or other historical tyrants, is practical disbelief. Such individuals, even if performing prayers, lack spiritual purity due to their oppression, rendering their acts devoid of value. This perspective calls for a revision in religious sciences to recognise oppression as practical disbelief.
Religious sciences, at times due to support for oppressors under the pretext of preserving respect, have distanced themselves from their scientific and ethical independence. This approach, rooted in fear or dependency, hinders criticism of oppression and societal reform. Religious science must rely on reason and revelation and avoid storytelling and flattery of oppressors.
The freedom of scholars, like a torch in darkness, prevents submission to oppressors. An example of such freedom is a prominent scholar who, despite pressures, refrained from supporting oppressors and maintained scientific independence.
The future of humanity, with rational growth, advances towards dialogue and tolerance of differences. War, as a red line, is abhorred by an overwhelming majority of humans (6.9 billion out of 7 billion). Dialogue, as a bridge for coexistence, replaces destructive conflicts.
Theoretical and practical reason may err at times, but revelation, like a guiding star, shows the correct path. A narration states: God gathers the intellects of His servants, indicating the perfection of human reason in the era of the appearance (of the Mahdi). This perfected reason prevents disputes and conflicts.
War is likened to a quarrel at a Ramadan table where everyone is left hungry and deprived. If a table has food for two hundred people but conflict erupts, everything is destroyed and no one is satiated. This allegory illustrates the futility of war and the necessity of preserving resources.
The exegesis of Verse 254 from Surah Al-Baqarah, focusing on the call for charity amid weakness after war, elucidates the destructive effects of conflict, the social responsibility of believers, and the relationship between disbelief and oppression. War, like a devastating fire, annihilates all structures and leaves only the weak and broken. Charity, as a divine response, calls weary believers to support the needy. Divine provision is a trust to be shared without grudging. The Day of Resurrection, where trade, support, and intercession are impossible, highlights the necessity of charity in this world. Disbelief and oppression are two sides of the same coin, with continuous oppression constituting practical disbelief that renders outward acts worthless. The future of humanity, with rational growth and divine guidance, moves towards dialogue and rejection of war. This exegesis, employing a scientific and elevated approach, invites religious sciences to revise definitions of disbelief and oppression and to prioritise reason and revelation.
Under the supervision of Sadegh Khademi
