Quranic Verse 2:264, akin to a luminous lamp on the path of guidance, elucidates the reality of charity and issues a warning regarding the malady of ostentation (riya). Utilising eloquent metaphors, this verse likens ostentatious charity to a hard stone upon which heavy rain falls, washing away the soil and leaving no trace of benevolence behind. This treatise, relying on Quranic discourses, undertakes a profound analysis of this verse and the related concepts concerning the ranks of charity namely altruism (ithar), benevolence (ihsan), sadaqah, and charity (infq). The objective is to provide a comprehensive and systematic exegesis that not only clarifies the apparent meanings of the verse but also expounds on its psychological, ethical, and philosophical dimensions for an erudite audience and researchers in the fields of Quranic studies and Islamic ethics. The structure of this work comprises sections devoted to various aspects of the verse, ranging from Quranic metaphors to the critique of ostentation and simplicity in religious conduct.
فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِمَّا كَسَبُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
Its likeness is as the likeness of a smooth stone on which is a layer of soil; then heavy rain falls upon it, and it leaves it bare. They are unable to gain anything of what they have earned. And Allah does not guide the disbelieving people.
Verse 2:264 employs two fundamental metaphors to elucidate ostentatious charity. The first metaphor compares ostentation to a moral and spiritual malady in which the individual acts with the intention of showmanship rather than seeking Divine approval. The second metaphor likens ostentatious charity to a smooth stone (safwn) covered with soil, which is then stripped bare by heavy rain (wbil). This natural metaphor illustrates the transient and fruitless nature of ostentatious acts, which, due to the absence of sincerity, leave no lasting spiritual effect. The rhetorical eloquence of the Quran in these metaphors melds semantic depth and vivid imagery to provoke the readers reflection on their own intention.
Charity in the Holy Quran is presented with varying ranks, which in this discourse are categorised into four levels: altruism (ithar), benevolence (ihsan), sadaqah, and charity (infq). These ranks constitute a descending spiritual and ethical hierarchy:
As the pinnacle of charity, altruism denotes profuse and effortless giving, which extends beyond material wealth to include knowledge, life, and cognition. The altruist bestows what they possess with ease and without burden. This characteristic, termed ease within abundance, signifies the greatness of spirit and the plentiful blessings inherent in the altruists being. In contrast, hardship (usr) pertains to difficult giving in constrained circumstances, which carries less spiritual merit.
Altruism is an exceptional quality due to its requirement for material or spiritual capability and is not universally attainable. Many people, such as workers with limited income, cannot perform altruism because ease within abundance necessitates special capacity and capability. Hence, altruism remains a distinctive trait for individuals of extraordinary ability.
Altruism is not confined solely to wealth but encompasses the donation of knowledge, life, and cognition. The altruistic educator imparts knowledge generously and effortlessly, whereas arduous teaching (usr) involves difficulty and exertion that may inflict psychological and spiritual harm on the learner.
Arduous education, characterised by difficulty and contrivance, not only obstructs effective learning but may also lead to arrogance, fatigue, and psychological damage. Conversely, teaching with ease and generosity signals altruism and reflects the noble spirit of the instructor.
Benevolence signifies suitable giving at the proper time and place, counterposed to the impropriety of ill-timed or misplaced generosity. It does not require abundance but depends on accuracy and proportionality. For example, offering cool water to a thirsty person exemplifies benevolence, even if the quantity is small.
Sadaqah denotes pure and clear giving, emanating from sincerity and truthfulness. It manifests not only in wealth but also in speech, belief, and behaviour, and is devoid of any pride or harm.
Charity (infq), as the lowest rank of giving, indicates the expenditure of wealth from personal possession which may serve worldly or religious aims. Unlike sadaqah, ihsan, and ithar, infq does not necessitate sincerity, thus, in a literal sense, it is considered unnatural.
Charity without faith inevitably leads to hypocrisy (nifq), as its intention lacks purity. This transforms charity into mere ostentation, which, due to the absence of spiritual roots, bears no fruit.
This section, by delineating the ranks of charity, emphasises the paramount importance of sincerity and pure intention in righteous deeds. Altruism, benevolence, sadaqah, and charity each possess distinctive characteristics and varying degrees of spiritual value. Ostentation, as a major malady, annihilates these values and renders actions ineffective.
Ostentation (riya) is among the gravest ethical defects, comprising deeds performed with the intention of showmanship rather than Divine satisfaction. Unlike pride or harm, which may stem from good intention but result in detrimental conduct, ostentation is inherently devoid of sincerity and leads to blatant self-display. This feature distinguishes ostentation from pride and harm, as it is a general condition that may occur in any deed, from charity to acts of worship.
Ostentation is particularly perilous among the righteous, such as religious scholars, because their social standing exposes them to the temptation of showmanship. Conversely, the wicked have no need for ostentation since they conceal their misdeeds.
Some religious scholars, preoccupied with outward appearances such as luxurious clothing, fall prey to ostentation. This behaviour, described as vanity play, stands in opposition to simplicity and humility. Simplicity does not imply poverty or untidiness but denotes cleanliness, orderliness, and humility, free from any form of ostentation.
Even simplicity may become tainted with ostentation, such as when simple tools are employed to attract attention. True simplicity is generous and free from ostentation, refraining from any pretense of piety.
This section, through the critique of ostentation and emphasis on simplicity, highlights the essentiality of sincerity in religious practice. Ostentation, as a spiritual malady, nullifies deeds, whereas genuine simplicity denotes humility and sincerity.
The metaphor of ostentatious charity as safwn (a smooth stone) covered with turb (soil) illustrates the impermanence of insincere deeds. Unlike a brick, which can absorb, the smooth stone admits no penetration, and the soil upon it is washed away by rain. This metaphor vividly portrays the fruitlessness of ostentatious charity.
Wbil, meaning heavy rain, is introduced as a Divine test that exposes insincere intentions. This rain washes away the superficial soil of charity, revealing the truth of the intention.
The metaphor of safwn and wbil, with unparalleled eloquence, depicts the instability of ostentatious acts and underscores the necessity of sincerity in the face of Divine trials.
Accurate comprehension of Quranic terms such as ithar, ihsan, sadaqah, and infq demands the science of derivation (ishtiqq). This discipline examines lexical roots, preventing superficial and erroneous interpretations. Neglect of derivation leads to incomplete understanding of verses and obstructs grasping the wisdom inherent in Quranic vocabulary.
Historical impediments, including colonial influences, have constrained the growth of linguistic and philosophical sciences within religious domains. Revitalising these sciences is imperative for a deeper comprehension of the Holy Quran.
Misappropriation of public funds, such as khums and zakat, which belong to the poor and needy, constitutes a form of injustice. Religious scholars, as trustees of these funds, must not exploit them for personal gain but rather distribute them justly with transparency and sincerity.
This section underscores the importance of reviving linguistic and ethical sciences for Quranic understanding and condemns the misappropriation of public funds as a spiritual injustice.
The exegesis of Quranic Verse 2:264 acts as a clear mirror, revealing the reality of charity and the peril of ostentation. Through sagacious and eloquent metaphors, the verse emphasises sincerity in righteous deeds and delineates the ranks of charity from altruism to ordinary giving within a spiritual hierarchy. The critique of ostentation, especially among the righteous, and the emphasis on simplicity and humility offer profound lessons for religious conduct. The importance of the science of derivation and the revival of religious sciences, along with the avoidance of misuse of public funds, constitute other pivotal themes of this exegesis. This work, inviting reflection on intention and action, serves as a guide for living in the path of sincerity and justice.
Under the supervision of Sadegh Khademi
