Verses 261 to 263 of Surah Al-Baqarah from the Holy Qur'an, like a luminous beacon, guide humanity on the path of charity, social interactions, and avoidance of religious prejudices. These verses, employing a descriptive rather than imperative language, elucidate the characteristics of charity for the sake of God and the etiquettes of human interactions. They emphasize the value of gracious speech and forgiveness in contrast to charity accompanied by harm. This manuscript, by consolidating the content of interpretative lectures and scholarly analyses, endeavours to present these verses with a profound and comprehensive outlook, in a systematic and academic format, for specialised audiences in the fields of Qur'anic sciences, Islamic philosophy, religious sociology, and Islamic psychology. The structure of this work, with thematic divisions, detailed analyses, and semantic connections, aims to convey the deep meanings of these verses within an elevated Persian literary style, utilising spiritual metaphors and allegories in a clear and coherent manner.
The verses under discussion from Surah Al-Baqarah, verses 261 to 263, are as follows:
Verse 261: الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَا أَنْفَقُوا مَنًّا وَلَا أَذًى ۙ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Translation: Those who expend their wealth in the cause of God and then do not follow up what they have spent with reminders of it or with injury their reward is with their Lord, and there is no fear upon them, nor shall they grieve.
Verse 262: قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى ۗ وَاللَّهُ غَنِيٌّ حَلِيمٌ
Translation: A kind word and forgiveness are better than charity followed by injury. And God is Free of need, Forbearing.
Verse 263: لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِمَّا كَسَبُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
Translation: Do not invalidate your charities with reminders or injury, like the one who spends his wealth to be seen by the people but does not believe in God or the Last Day. His likeness is as the likeness of a smooth stone upon which is dust, then a heavy rain falls upon it and leaves it bare. They are not able to keep anything of what they have earned. And God does not guide the disbelieving people.
Verse 261 begins with the nominal phrase الذین ینفقون (Those who spend), employing a descriptive structure instead of an imperative form. This structure, akin to a mirror reflecting an ideal visage, invites one towards a model of sincere and unpretentious charity rather than compulsion. The subsequent verses, emphasising gracious speech and avoidance of harm, explicate the etiquettes of social interactions and employ a novel simile in verse 263, comparing charity accompanied by ostentation to a smooth stone covered with dust that a heavy rain washes clean, leaving it barren of fruit.
The phrase في سبيل الله (in the way of God) in verse 261 acts as an open gate inviting all humanity, regardless of creed or religion, to charity. This concept, contrary to narrow-minded perceptions, is not confined to believers alone but encompasses any act that alleviates societal deficiencies. Therefore, even a disbeliever or polytheist who renders service to the community has stepped onto this path.
Linguistic analysis of the term نفق (to spend) reveals that charity, meaning the outward expenditure of wealth, is an action accessible to both believer and non-believer. This perspective, like a breeze transcending ideological boundaries, liberates charity from the confines of faith and introduces it as a universal human act.
The interpretative lectures critically confront extremist views that consider non-Muslims as impure or apostates. Such views, rooted in misinterpretations of Qur'anic verses, sow division rather than unity. The verse لَكُمْ دِينُكُمْ وَلِيَ دِينِ (For you is your religion, and for me is my religion) (Surah Al-Kafirun: 6) explicitly emphasises acceptance of others' faiths and condemns unilateral judgement.
The hadith People are divided except for three or except for five, referenced in the lectures, points to a small elite group distinguished by virtue. However, this hadith should not serve as a tool to exclude the majority. The lectures, by citing examples such as Ammar and Salman, underscore the value of human diversity and caution against sweeping judgements about the community.
Verse 261 emphasises charity devoid of reminders and harm. This condition serves as a shield preserving the value of charity. The lectures extend this principle to all people, believer and non-believer alike, condemning any verbal or behavioural harm following charity.
Verse 262, by stressing قول معروف و مغفرة (kind word and forgiveness), considers gracious speech and pardon better than charity that is followed by injury. This principle, like a torch, illuminates the path of social interactions and urges humanity to engage others kindly even when unable to give materially.
The verses classify people into three groups: first, those who give sincerely (الذین ینفقون); second, those unable to give but respond with kind speech and forgiveness; third, those who give but spoil the virtue of their act with harm and reminders. This classification mirrors the moral gradations of humanity.
The lectures critically address unrealistic dowries, such as hundreds of gold coins beyond the grooms capacity. These dowries, sometimes amounting to thousands of coins, contradict Islamic principles and invalidate the contract, as the dowry must be attainable and payable.
Religious scholars, as architects of society, are obliged to reform marriage contracts and promote dowries compatible with the grooms financial capacity. This reform, like renovating a dilapidated building, strengthens the family institution.
The lectures highlight stark economic disparities between the poor and the wealthy. Skyrocketing prices of commodities such as poultry impose a crushing burden on the poor while the rich remain unaffected. This inequality, like a deep chasm, threatens social justice.
The lectures emphasize the role of music and traditional arts in disseminating religious values. Music, when accompanied by ethical guidelines, flows like a pure stream guiding hearts towards divine knowledge.
Religious sermons devoid of emotion and artistry are like lifeless words with little impact. In contrast, heartfelt praises and emotional chants breathe new life into the societal body.
Wealth is like a shield protecting a person from fear and sorrow. The lectures liken wealth to iron that strengthens the steadfastness of faith, whereas poverty resembles soft tin that cannot endure the burdens of faith.
Verse 261, with the promise no fear upon them nor shall they grieve, addresses the natural outcomes of charity. This tranquillity, attained through material charity or knowledge, benefits not only believers but all who walk the path of good.
The lectures critique religious knowledge that serves political powers rather than society. True scholars, like engineers of society, must play a role in guiding religion and reforming social affairs.
Religious scholars, as pillars of society, are responsible for reforming marriage contracts, curbing economic disparities, and promoting ethical values to strengthen social bonds.
Verses 261 to 263 of Surah Al-Baqarah serve as a comprehensive map guiding humanity on the path of charity, social ethics, and avoidance of prejudices. These verses, inviting sincere charity, gracious speech, and forgiveness, and discouraging harm and ostentation, steer humanity towards a balanced and cooperative society. The critiques in the lectures concerning unrealistic dowries, economic inequalities, and religious prejudices act as a wake
