of Nokounam, May His Sanctity Be Preserved, Session (731)
The exegesis of verse 267 from Surah Al-Baqarah, as one of the pivotal verses of the Holy Quran concerning charity (infaq), serves as a window towards a profound understanding of the relationship among ethics, Sharia, and reason in the economic and social conduct of the faithful. This verse, by emphasising charity from ayyibt (good and pure things) and the avoidance of khabth (impure or evil things), not only provides a criterion for benevolent action but also invites a reconsideration of the concepts of lawful and pure, as well as the balance between intellect and Sharia.
This treatise, relying on exegetical lectures and deep analyses, examines this verse and elucidates its various dimensions with a refined and scholarly language, aimed at a specialised audience in the fields of Tafsir, Islamic philosophy, and jurisprudence. The structure of this work, with systematic segmentation and utilisation of literary allegories, endeavours to present the profound Quranic concepts with both scientific and literary appeal.
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُمْ مِنَ الْأَرْضِ وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ وَلَسْتُمْ بِآخِذِيهِ إِلَّا أَنْ تُغْمِضُوا فِيهِ وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth, and do not aim towards the impure thereof to spend from it while you would not accept it yourselves except with closed eyes. And know that Allah is Free of need and Praiseworthy.
This verse, with a direct address to the believers, emphasises charity from the purest earnings and produce of the earth and forbids inclining towards the impure. The concept of ayyibt, as the central theme of this verse, not only refers to the lawful nature of wealth but also draws attention to its ethical and spiritual quality.
Key Point: The terms ayyib (good, pure) and khabth (impure, evil) are defined within two frameworks: rational and legal (Shariah). In the rational system, ayyib denotes something palatable, sweet, and excellent, whereas khabth means vile, improper, and filthy. In the legal system, ayyib aligns with lawful (all) and khabth with unlawful (arm), but these two systems do not always coincide.
The concept of ayyib and khabth in this verse reflects these dual perspectives. From a rational viewpoint, ayyib indicates that which is wholesome, clean, and desirable, such as pure water that revitalises the soul, while khabth refers to what is impure and discordant, such as defilement that disturbs the spirit. In the legal framework, ayyib denotes lawful wealth, and khabth unlawful wealth. However, these two systems may diverge; something may be lawful but not ayyib, or ayyib but not lawful.
To clarify more precisely, we consider examples drawn from the lectures:
This categorisation indicates that rational and legal criteria, though sometimes aligned, may diverge in certain instances, necessitating deep reflection on the philosophy underpinning legal rulings.
Verse 267 of Surah Al-Baqarah, by emphasising charity from ayyibt, is an invitation towards benevolent action according to the highest ethical and legal standards. The distinction between ayyib and khabth, as well as lawful and unlawful, opens a gateway to comprehending the complexities of the relationship between intellect and Sharia. This verse calls upon believers to reconsider the quality of their charity and its impact on the soul and psyche.
One prominent point of the lectures refers to challenges in educational settings within seminaries. Dependence on rote memorisation of verses and texts sometimes results in errors such as mixing up verse numbers. This indicates the necessity of balancing memorisation with systematic compilation. Just as a gardener requires pruning and watering, religious education demands organisation and precision in the transmission of knowledge.
Key Point: Religious education requires a balance between memorisation and systematic compilation. Sole dependence on memorisation may lead to errors in conveying knowledge, while methodical compilation enhances scholarly credibility.
The lectures highlight the significance of external symbols in education, such as carrying a notebook or book. These symbols, like a flag signifying a soldiers identity, reinforce the teachers credibility in the eyes of students. This demonstrates the role of outward appearance in fostering trust in traditional educational environments.
Religious education, as the intellectual pillar of the Islamic community, necessitates meticulousness in methods and tools. Memorisation and compilation, coupled with external symbols, function as two wings enabling flight in the sky of religious knowledge and must be harmonised.
The lectures emphasise the foundational principle "Whenever Sharia decrees, intellect also decrees." This expresses the alignment of intellect and Sharia in an unadulterated legal system. However, this alignment encounters challenges in practice due to commonly weak chains of narration or incorrect legal rulings. Intellect, despite its ability to comprehend generalities, is incapable of grasping detailed legal rulings.
Key Point: Intellect and Sharia, like two twin brothers, complement one another, yet each has limitations: intellect is incapable of understanding legal particulars, and Sharia cannot uncover inner realities. This complementarity enriches the philosophy of rulings.
Jurisprudence, as the science of applying the outward aspects of legal rulings, is incapable of discovering absolute truth. Jurists, akin to judges reliant on documents, rule only based on evidence rather than personal knowledge. This limitation both ensures justice and highlights the necessity for review of legal opinions.
Practical intellect, grounded in customary rulings and social virtues, plays a key role in discerning ayyib and khabth. This intellect, like a lamp in a dark path, illuminates social and ethical standards but is incapable of understanding detailed legal concepts such as ritual impurity.
The relationship between intellect and Sharia is like two rivers that sometimes flow in a single bed and sometimes diverge. Understanding this relationship requires philosophical and jurisprudential reflection to harmonise religious rulings with contemporary needs.
Verse 267, by emphasising "and you would not accept it yourselves," warns believers against giving what they themselves would reject. Giving worn-out clothes or stale food, even with benevolent intent, damages the dignity of the poor. This is akin to offering a withered flower to a guest, which not only lacks value but is humiliating.
Key Point: Charity must accompany respect for human dignity. Offering impure wealth, such as ragged clothes, humiliates the poor and contradicts the spirit of the verse.
The lectures refer to the story of an elderly villager who offers twenty tomans of khums with pure hands. This modest amount, due to sincerity and honest effort, is more valuable than millions of dubious wealth. This wealth is like a pure drop from a pristine spring, quenching the soul.
Charity from doubtful wealth, such as money of unclear origin, is not ayyib and leads to corruption within religious institutions. This is analogous to planting a poisonous seed in fertile soil that yields harmful fruit.
Charity, beyond a material act, is an ethical deed that must be accompanied by respect for human dignity and transparency in the source of wealth. This section stresses the necessity of pure and ayyib charity that elevates the spirit of society.
The lectures highlight the paucity of precise legal rulings regarding contemporary issues such as the recycling of old clothes. Traditional jurisprudence sometimes resembles an ancient tree whose branches require rejuvenation to align with present needs.
Key Point: Religious knowledge requires revision and precise legal rulings for contemporary matters like clothing recycling and resource management to harmonise with social realities.
The need for seminars on the philosophy of rulings, elucidating concepts such as ayyib and khabth in modern contexts, is another important aspect of the lectures. These seminars serve as bridges connecting jurisprudence to contemporary necessities.
The concept of ritual impurity, as a legal validity, is beyond rational understanding. Intellect perceives purity and impurity, but cannot grasp the legal notion of impurity. This is like a secret revealed only within the framework of Sharia.
Religious knowledge, for vitality and responsiveness to temporal needs, requires revision and development. Reflection on legal and philosophical concepts such as impurity and ayyib paves the way for dynamic jurisprudence.
The exegesis of verse 267 of Surah Al-Baqarah, as a radiant beacon on the path of guidance, invites believers to pure and ayyib charity. This verse not only emphasises the lawfulness of wealth but also its ethical and spiritual quality. The exploration of the relationship between intellect and Sharia, educational challenges, and the necessity for renewal in religious knowledge, illustrates the depth and comprehensiveness of this verse. Charity, like a clear stream, must flow from a pure source to quench society. This work, by inviting reflection on these concepts, facilitates a deeper understanding of the Holy Quran.
Under the supervision of Sadegh Khademi
