The Holy Quran, as a comprehensive and divine scripture, in verse 262 of Surah Al-Baqarah, employs a profound and thought-provoking parable concerning the subject of charity (infaq). It likens charity to a fruitful garden exposed to destruction, warning of the consequences of improper charity. This verse, revealed within the framework of ethical and social teachings, not only elucidates the significance of charity but also, through figurative language, invites the general audience to reflect on their own behaviours. This treatise, by synthesizing the content of the lecture and the analyses presented, examines the various dimensions of this verse from Quranic, ethical, social, and psychological perspectives, providing an erudite and comprehensive exposition in a formal and academic style. The structure of this work encompasses principal sections, each dedicated to a particular aspect of the verse and its related analyses, culminating in a thorough summation of the concepts presented.
Original Verse:
أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ لَهُ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاءُ فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ ۗ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
Translation:
Would any one of you desire to possess a garden of palm trees and grapevines beneath which rivers flow, wherein he has every kind of fruit, while he himself has grown old and has weak offspring, and suddenly a violent whirlwind containing fire strikes it, causing it to be burnt? Thus does Allah elucidate His signs for you, that you may reflect.
This verse, with a poignant parable, compares improper charity to a bountiful garden that, at the moment of need, is destroyed by a sudden fire. This metaphor serves as a warning to those whose charity is tainted with ostentation, resentment, or harm, and it is an invitation to consider carefully the quality and intention of their charity.
Key Point: The Holy Quran is a comprehensive book encompassing all scientific, epistemological, and social domains; it is not confined solely to jurisprudence or philosophy but serves as a divine reference guiding all aspects of human life.
The Holy Quran, as a revealed book, transcends the limitations of specialised sciences and encompasses all epistemological, social, and ethical aspects. This comprehensiveness renders it an unparalleled reference not only for jurists or philosophers but also for all seekers of truth, offering complete guidance. This viewpoint aligns with the interpretations of eminent scholars such as Al-Tabarsi in Majma al-Bayan, who emphasise the inclusiveness and breadth of Quranic knowledge.
Key Point: The Holy Quran is not only perfect (akmaltu) but also complete (atmamtu), meaning it contains all subtleties, complexities, and epistemological dimensions, achieving qualitative perfection beyond mere quantitative completeness.
The distinction between akmaltu and atmamtu in the Holy Quran demonstrates the profundity and vastness of this divine scripture. While akmaltu refers to overall perfection, atmamtu embraces the subtleties and epistemological intricacies. This differentiation, noted by commentators such as Al-Razi, indicates that the Quran is not only complete in content but also reaches the pinnacle of expression and encompasses all epistemic aspects.
The Holy Quran transcends quantitative perfection (such as attaining a perfect score in an examination) to achieve qualitative perfection, which includes both positive and negative dimensions and infinite meanings. This concept aligns with the philosophical views of Mulla Sadra regarding perfection, who sought it not only in quantity but in the quality and depth of meaning. For instance, if a score of 20 represents quantitative perfection, the Quran, by offering multi-layered meanings, far surpasses this number, containing infinite facets and aspects within itself.
Key Point: Prophets are equal in infallibility, yet they differ qualitatively in spiritual ranks and divine degrees, reflecting the diversity of their roles and missions.
The Holy Quran, in the verse La nufarriqu bayna ahadٍ min rusulihi, emphasises the equality of the prophets in infallibility, while simultaneously indicating a qualitative distinction through faaln baahum al ba. This differentiation, highlighted by commentators such as Al-Qurtubi, manifests not quantitatively but in the quality of their missions and spiritual ranks. This perspective underscores the diversity of divine roles in guiding humanity.
The Holy Quran, by its qualitative perfection, transcends quantitative limitations and, as a book with infinite facets and aspects, serves as a perpetual reference for reflection and knowledge. This characteristic, compatible with Al-Zamakhsharis exegesis in Al-Kashshaf, renders the Quran an inexhaustible source for research and contemplation.
Key Point: The Holy Quran employs three educational methods: admonition (tadhkir) for believers, logical proof (burhn) for scholars, and the best discourse (jidal asan) for opponents, addressing diverse audiences according to their intellectual and doctrinal levels.
The Quran utilises these three pedagogical approaches to respond to its audiences at various epistemic levels: admonition for believers, reminding them of faith truths; logical argumentation for scholars, presenting rational proofs; and the best argumentative discourse for those who resist the truth. This variety of methods, noted by Al-Ghazali in Iy Ulm al-Dn, illustrates the Qurans flexibility and comprehensiveness in education.
Parable in the Quran serves as a tool to communicate with the general populace, who, due to lower epistemic levels, require simple and tangible language. This method, emphasised by Ibn Rushd in his logical works, is unsuitable for scholars who require proofs. Verse 262, by likening charity to a burning garden, is a prominent example of this method, accessible and thought-provoking for the common people.
Key Point: Charity, as a moderate act between selflessness and benevolence, is designed for the general populace and is thus elucidated through numerous parables in the Holy Quran.
Charity, positioned between self-sacrifice and beneficence, suits the general public and is therefore explained through multiple parables such as verse 262. This approach, consistent with Al-Tabarsis exegesis, reflects the need for tangible and repeated explanations for the masses.
The Holy Quran severely criticises improper charity, such as giving worthless possessions or charity accompanied by resentment and harm. The verse Lan tanl al-birr att tunfiq mimm tuibbn (Al-Imran: 92) emphasises donating valuable possessions. This view, aligned with Al-Qurtubis exegesis, considers improper charity a social offence undermining human dignity.
Abundant charity, meaning generous giving, accrues greater reward than minimal charity. This concept, consistent with Ibn Qayyims views in Madrij al-Slikn, demonstrates that the quantity of charity can enhance its spiritual impact.
Giving worthless items, such as worn-out clothes, leads society toward begging and undermines its dignity. This perspective, harmonious with religious scholars opinions on preserving human dignity, underscores the necessity of generous charity.
Key Point: The Islamic society, endowed with abundant resources, requires noble charity and must not be content with giving worthless possessions.
The Islamic society, possessing vast resources, must refrain from offering trivial donations. This view, compatible with jurisprudential opinions on zakat, stresses the necessity of dignified and generous charity.
Religious scholars, as intellectual leaders of society, must enjoy high and noble status to guide society towards progress. This role requires financial and scientific independence so that scholars can perform their duties with authority.
Economic poverty results from mismanagement of resources rather than their scarcity. The Islamic society, endowed with sufficient resources, can meet not only its own needs but also those of other communities. This view aligns with jurisprudential perspectives on resource management.