the Lectures of Nokounam , Session 716

Introduction: The Greatness of Charity through the Quranic Verses

Charity in the way of God constitutes one of the foundational concepts within the ethical and social system of Islam, depicted in the Holy Quran with profound and elevated allegorical expressions. Verse 261 of Surah Al-Baqarah, employing an exquisite and deep metaphor, likens charity to a grain that yields seven ears, each ear producing one hundred grains. This simile not only illustrates the grandeur of divine reward but also points to the deeper layers of intention, quality of the act, and its effect on the recipient. Underneath this verse, the phrases "And Allah multiplies [the reward] for whom He wills" and "And Allah is All-Encompassing and Knowing" emphasise the vastness and wisdom of God in multiplying the recompense. This treatise, by synthesising the content of two presented documents, engages in a scholarly and ethical analysis of this verse and explores, in an elevated and systematic style, the spiritual, social, and ethical dimensions of charity for expert audiences and academic environments. The objective is to provide a comprehensive exegesis that addresses not only interpretative aspects but also critiques social paradigms and the role of religious institutions in promoting a culture of generosity.

Section One: Explanation of the Quranic Parable of Charity

Text and Translation of the Verse

مَثَلُ الَّذِینَ یُنْفِقُونَ أَمْوَالَهُمْ فِی سَبِیلِ اللَّهِ کَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِی کُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ ۗ وَاللَّهُ یُضَاعِفُ لِمَنْ یَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِیمٌ

The example of those who spend their wealth in the way of Allah is like a grain which produces seven ears; in every ear there are a hundred grains. And Allah multiplies [the reward] for whom He wills. And Allah is All-Encompassing and Knowing.

Analysis of the Parable

The Quranic metaphor in this verse compares charity to a grain that, by sprouting seven ears each bearing a hundred grains, yields a fruitfulness seven hundred times over. This analogy not only emphasises the grandeur of divine reward but also points to the complexities of intention and the quality of the charitable act. The number seven hundred here is presented as the minimum reward and indicates the baseline of recompense, while the phrase "And Allah multiplies [the reward] for whom He wills" denotes the potential for this reward to increase without limit. This parable, akin to a fruitful garden, portrays the magnitude of divine mercy that produces infinite results from a simple deed.

Section Two: The Levels of Charity and Intention

The Levels of Conceit (Minn) in Charity

Charity, as a moderate act within the hierarchy of ethical deeds, has various levels from the perspective of the intention and behaviour of the giver (munfiq). These levels are divided into three:

• Absence of conceit: The giver places no burden or show upon the recipient, and the act is free from any ostentation.
• Non-disclosure of conceit: The giver harbours conceit inwardly but conceals it outwardly, which still represents a deficiency in sincerity.
• Existence of conceit in the heart: The giver secretly feels superiority, which diminishes the value of the act.

This categorisation reflects the depth of human intention in charity and demonstrates that even hidden conceit obstructs the perfection of the deed. This analysis aligns with the verse "Do not invalidate your charities with reminders or injury" (Al-Baqarah: 264), which considers any form of conceit as nullifying the charity.

The Levels of Divine Proximity (Qurbah) in Charity

Qurbah, as an intention to draw closer to God, has multiple levels in charity, each acting as a step on the ladder towards perfection, guiding the giver towards different degrees of reward:

• Exalted Qurbah: Charity accompanied by sacrifice and selflessness, reaching the highest levels of divine proximity.
• Lower Qurbah: Ordinary charity fulfilling basic needs.
• Practical Qurbah: Charity that manifests in action without particular spiritual depth.
• Qualitative Qurbah: Charity associated with pure intention and inner characteristics of the giver.
• Lordly Qurbah: Charity performed entirely for the sake of God's pleasure.
• Intrinsic Qurbah: Charity becoming part of the givers essence and habitual practice.

These levels, like the branches of a mighty tree, illustrate the range of intention in charity and emphasise the importance of sincerity in the act. This perspective resonates with al-Ghazalis views in Ihya Ulum al-Din on the levels of intention.

Section Three: The Effect of Charity on the Recipient

Types of Charity from the Perspective of Impact

Charity, according to its effect on the recipient, is divided into three categories:

• Ordinary charity: Meeting simple and daily needs, such as food or clothing provision.
• Effective charity: Resolving specific problems, like paying off debts or addressing social crises.
• Vital charity: Saving a life or altering the recipients destiny, such as assisting a patient or a poor person in an emergency.

This classification, like a stream becoming a rushing river, indicates the varying social impact of charity. Vital charity, due to its life-saving role, enjoys higher levels of reward. This analysis aligns with the jurisprudential principle "The near ones have priority in goodness" and stresses the importance of prioritising charity.

The Role of Recipient Selection

Choosing the recipient of charity plays a crucial role in determining the reward. Charity given to a devout or urgently needy individual, such as a patient in hospital, accrues greater reward than general charity. This is akin to planting seeds in fertile soil, enhancing the efficacy of the act. The verse "And Allah multiplies [the reward] for whom He wills" underscores that divine will, in accordance with the intention and impact of the deed, allocates the reward.

Section Four: Lexical and Semantic Analysis Under the Verse

Analysis of And Allah multiplies [the reward] for whom He wills

The phrase And Allah multiplies [the reward] for whom He wills consists of two parts: And Allah and multiplies [the reward] for whom He wills. The term And Allah, as a comprehensive divine name, encompasses all the attributes of God and indicates the inclusiveness of His mercy and wisdom in multiplying the reward. The verb multiplies, derived from the root aafa meaning to increase equally, in the form of the reciprocal verb mufala, emphasises continuity and abundance in the multiplication of recompense. This form, like a flowing river, signifies uninterrupted and increasing reward. The clause for whom He wills denotes the wise divine will, which apportions reward intention and quality of the deed. This interpretation aligns with Ibn Ashurs exegesis in At-Tahrir wa At-Tanwir.

Analysis of And Allah is All-Encompassing and Knowing

The phrase highlights two divine attributes: All-Encompassing (wsi) implying boundless generosity, and Knowing (alm) implying absolute knowledge. All-Encompassing conveys the expansiveness of divine mercy, extending beyond human calculation like a limitless ocean. Knowing indicates Gods comprehensive knowledge, who precisely calculates reward, relieving humans from the burden of reckoning. This attribute acts as a vigilant guardian, ensuring no deed escapes divine observation. This analysis is consistent with Al-Zamakhsharis commentary in Al-Kashshaf.

Section Five: Continuity of Reward and Critique of Social Models

Continuity of Reward until the Day of Resurrection

The reward for charity is like a tree with eternal roots, enduring until the Day of Judgment. This continuity resembles the effect of evil deeds, which only cease through repentance. The tradition When a son of Adam dies, his deeds come to an end except for three indicates that ongoing charity,