Verse 264 of Surah Al-Baqarah, as one of the pivotal verses of the Holy Qur'an, addresses a profound and fundamental issue in Islamic ethics and the philosophy of righteous deeds. This verse, by directly addressing the believers, commands them not to nullify their alms with reproach and injury, likening such conduct to ostentatious charity devoid of belief in God and the Last Day. This treatise, grounded in Qur'anic lectures and deep ethical and philosophical analyses, elucidates this verse and its various dimensions. The objective is to provide a comprehensive and systematic exegesis that not only clarifies the apparent and inner meanings of the verse but also critiques traditional interpretations, analyses the rhetorical structure of the Qur'anic address, and examines the relationship between intention and action within the framework of Islamic ethics. The structure of this writing is designed to preserve all details and concepts, inviting the audience to reflect on the depth of Qur'anic meanings and their practical applications in life.
Verse 264 of Surah Al-Baqarah commences with the address "O you who have believed," which signifies the Qur'an's special attention to the believers. Unlike preceding verses that referred generally to spenders with the phrase "those who spend," this address targets believers as a specific group. This distinction denotes an enhanced responsibility for believers to maintain sincerity of intention and uphold ethical conduct in charity.
Translation: O you who have believed, do not invalidate your charities with reminders of your generosity or with injury, like one who spends his wealth to be seen by the people and does not believe in Allah nor in the Last Day. His example is like that of a smooth stone upon which is dust, then a heavy rain falls upon it and leaves it bare. They are unable to reap anything from what they have earned. And Allah does not guide the disbelieving people.
The vocative particle "O" in the Qur'an, especially when combined with "you who," signals attention and admonition. This form of address seems to call the addressee from negligence or deficiency toward awareness and perfection. Even the Prophets are addressed this way, such as "O Messenger," indicating the necessity of divine reminder and instruction. This rhetorical feature invites the audience to contemplate their position and responsibilities.
The address to the believers in verse 264 emphasises not only the importance of faith in charity but also demands that they preserve their alms from corruption through sincerity of intention and adherence to ethical conduct. This address forms a bridge between the apparent act and the inner intention, guiding the believer toward spiritual perfection.
Previous verses in Surah Al-Baqarah, such as verse 262, discuss charity generally without requiring faith. Even if a non-believer gives charity and refrains from reproach and injury, their act is acceptable to God. This view demonstrates divine justice, which rewards every good deed regardless of the actor's faith.
Charity in the divine paths has a broad concept encompassing the removal of all kinds of deficiencies in society. From the Qur'anic perspective, all humans are servants of God, and serving them is serving God. This definition elevates charity from a limited material act to a human and divine mission.
Charity is not merely the transfer of wealth; it must be accompanied by etiquette and ethics. The Holy Qur'an considers reproach and injury as maladies that annul the spiritual value of charity. Charity conducted with propriety is like a flower whose fragrance perfumes not only the recipient but also elevates the giver toward spiritual perfection.
Charity in the Qur'anic worldview transcends a material act and is regarded as an ethical and human mission. This section demonstrated that charity is valuable even without faith, but adherence to etiquette and abstaining from reproach and injury transform it into a divine act.
In this exegesis, charity is depicted as a triangle consisting of three sides: the doer (the giver), the recipient, and the reward (divine recompense). The recipients need, being the object, is protected from corruption; however, reproach and injury sever the relationship between the doer and the spiritual reward.
The Qur'an affirms divine justice in rewarding every good deed, even by non-believers. For instance, if a person like Shimar Dhil-Jawshan assists an animal, God grants the recompense for this act. This principle indicates divine impartial justice.
Nullification in this verse signifies the severance of the link between the deed and its spiritual reward, not the total destruction of the act. The nullifying factor is akin to a broken thread, whereas the rightful deed is like an elastic cord that preserves the connection. This analysis underscores the distinction between the material effect and the spiritual consequence of an action.
This section, through a philosophical analysis of good deeds, demonstrated that charity, even from non-believers, carries worldly reward, but to attain the hereafter's recompense, one must avoid reproach and injury. The concept of nullification, as severing the spiritual bond, serves as a caution to believers to preserve sincerity in their actions.
Comprehension of the Qur'an is complex and requires divine grace, purity of heart, and profound knowledge. The Qur'an is like the alchemy of existence that can only be grasped with a pure heart and a clear mind. This complexity underscores the necessity for meticulous interpretation.
Many traditional exegeses, due to lack of scientific precision or sincerity, occasionally deviate and mislead the audience like inexperienced drivers losing their way. Therefore, a critical perspective towards them is essential.
Many historical narrations, owing to deficiencies, distortions, or lack of scientific scrutiny, are unreliable. Utilizing these narrations demands a scientific and exact approach feasible only by specialists.
Traditional judgments, sometimes detached from the context of actions, stray from divine justice and require reassessment. Islamic jurisprudence must consider the comprehensive good and evil of deeds, not merely punishments.
This section, through the critique of traditional exegeses and narrations, emphasised the necessity for a scientific and precise approach to Qur'anic comprehension. It also called for reassessment of traditional jurisprudential methods to align them with divine justice.
Reproach, injury, and ostentation are three afflictions of charity, each with its distinct characteristic. Reproach relates to corruption in the intention of the doer; injury harms the recipient; and ostentation is an act of showmanship before people without faith in God and the Last Day.
The phrase "and does not believe in Allah and the Last Day" in the verse raises a question: Is the ostentatious person a disbeliever? This phrase points to deficiency in practical faith, not absolute disbelief. The ostentatious spender, by giving charity for show, is deprived of belief in the hereafters recompense.
This section, by elucidating the distinctions among reproach, injury, and ostentation, demonstrated how each severs the spiritual connection of charity. The analysis urges believers toward sincerity of intention and avoidance of showmanship.
Respect for Sayyids, as descendants of the Noble Prophet (peace be upon him), is a religious and ethical obligation. Neglecting their rights, such as the Khums, leads to social corruption. Sayyids are like branches of the tree of Prophethood, whose sanctity is the sanctity of the religion.
Sayyids, following their noble forefathers, should act with generosity and tolerance toward others. This clemency not only reduces social tensions but also strengthens the bond of the Ummah with the Ahl al-Bayt.
Scholars, particularly religious students, are treasures of religious knowledge; respect for them is respect for knowledge itself. The humility of scholars resembles soil that nurtures the seed of wisdom.
This section, emphasising respect for Sayyids and scholars as pillars of the religious community, highlighted the necessity of safeguarding their rights and dignity. Such respect is not merely a religious duty but a prerequisite for social cohesion.
Verse 264 of Surah Al-Baqarah serves as a mirror reflecting the truth of charity before the believers. This verse, by direct address, warns believers against nullifying their alms through reproach and injury and likens ostentatious charity to a hard stone yielding no fruit. The analysis of this verse from ethical, philosophical, and rhetorical perspectives showed that charity attains spiritual perfection only through sincerity of intention and observance of etiquette. Critique of traditional exegeses and narrations underscores the necessity for scientific and precise approaches in understanding the Holy Qur'an. Moreover, respect for Sayyids and scholars, as part of the moral responsibility of believers, establishes a profound connection with religious values. This treatise, based on Qur'anic lectures, is an invitation to reflect deeply on the Qur'anic meanings and to implement them in individual and social life.
Under the supervision of Sadegh Khademi
