Verse 270 of Surah Al-Baqarah, as part of the Qur'anic passages concerning almsgiving, provides an in-depth perspective on the concepts of almsgiving (infq), vows (nadhar), divine supervision, and the consequences of injustice in these acts. This verse, positioned subsequent to the passages on almsgiving and wisdom, succinctly yet profoundly delineates the moral and social responsibilities incumbent upon the believers regarding almsgiving and vows.
In this exegesis, a scholarly and systematic approach is employed to examine the theological, philosophical, psychological, and social dimensions of the verse. The objective is to elucidate the semantic interrelations between almsgiving, vows, and wisdom while critically analysing social practices that diverge from Qur'anic principles. Through refined allegories and metaphors, the analysis aims to preserve academic rigor whilst presenting an engaging and profound text for specialised audiences.
Verse 270 of Surah Al-Baqarah follows a sequence of verses addressing the topic of almsgiving (verses 261 to 269). This verse, by referencing both almsgiving and vows and underscoring divine knowledge, serves as a complementary link within this thematic context. The continuity of subject matter and structural coherence with the preceding verses evidences the systematic methodology of the Quran in presenting its concepts. After the discourse on wisdom in verse 269, the text returns to almsgiving, establishing a semantic connection between the two notions.
Almsgiving, as both a material and spiritual act, maintains a reciprocal relationship with wisdom, which is a form of divine insight. Wisdom renders almsgiving purposeful and efficacious, while correct almsgiving facilitates the attainment of wisdom. This spiritual cycle resembles a rivulet nourished from the fountain of wisdom, flowing into the ocean of beneficence and blessing.
وَمَا أَنْفَقْتُمْ مِنْ نَفَقَةٍ أَوْ نَذَرْتُمْ مِنْ نَذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ ۗ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ
And whatever you spend of expenditure or make as a vow, indeed Allah knows it. And there are no helpers for the wrongdoers.
The phrase وَمَا أَنْفَقْتُمْ مِنْ نَفَقَةٍ denotes pure almsgiving; almsgiving entirely devoted to expenditure directly benefiting the needy. The term مِنْ نَفَقَةٍ implies that almsgiving must be free from ancillary costs such as publicity or ceremonial formalities. This purity resembles crystal-clear water reaching its destination unadulterated. Additionally, أَوْ نَذَرْتُمْ مِنْ نَذْرٍ introduces the vow as a heartfelt commitment to be fulfilled within divine parameters and aligned with genuine needs.
The phrase فَإِنَّ اللَّهَ يَعْلَمُهُ emphasises Allahs comprehensive supervision over almsgiving and vows. This divine knowledge functions like a light that leaves no deed concealed in darkness, thereby increasing the believers accountability for sincerity and correctness in their actions.
The clause وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ serves as a stern warning to those who commit injustice in almsgiving and vows. The oppressors here are defined as those who either abstain from these acts or perform them incorrectly, untimely, ostentatiously, or directed to unsuitable recipients. Their lack of support resembles a deserted island leaving the oppressor isolated against the consequences of their deeds.
The Quran stresses both the quantity and the quality of almsgiving. The latter includes pure intention and the selection of appropriate recipients. Unlike sacrifice (thr), which centres on selflessness and the quality of the act, almsgiving is a broader practice emphasising the volume and extent of giving. This comprehensiveness resembles a tree that bears both fruit and shade.
Almsgiving involves multiple facets: the agent (giver), the recipient, the nature of the act, the context, and its conditions. These aspects, akin to components of a robust structure, transform almsgiving into a purposeful and outcome-oriented act. The giver must maintain a pure intention and strict supervision to ensure resources reach genuine beneficiaries.
In many societies, part of almsgiving is diverted towards non-essential expenses such as administrative salaries or promotional activities. This practice is comparable to water wasted in secondary streams before reaching the farm. The Quran praises pure almsgivingentirely direct expenditure that benefits the deserving recipients.
The almsgiver should either personally disburse or directly supervise the distribution of alms. This principle acts like a guardian protecting a treasure trove of goodness, preventing wastage of resources.
The vow (nadhar), derived from the root نَذِير (warning and fear), is an internal commitment typically made under anxiety or perilous circumstances. This pledge is akin to a covenant the believer establishes with God, promising to perform a charitable deed in exchange for alleviation of the difficulty.
Vows represent an internal, heartfelt obligation fulfilled within divine frameworks, whereas almsgiving is an external act based on justice and reason. This distinction is like that between a river springing from the earths heart (vow) and a brook flowing at reasons command (almsgiving).
Like almsgiving, vows must be directly delivered to the deserving and free from extravagance or pomp. A vow squandered on unnecessary matters is like a seed sown in infertile soil, yielding no fruit.
Vows must correspond to the genuine needs of the community. For instance, allocating resources to erect structures such as minarets during times of scarcity is akin to pouring water into a desert; it neither benefits nor avoids divine displeasure.
The Quran employs a transformative system in conveying concepts, contrasting with classical linear and sequential systems. This method resembles a breeze that shifts direction, refreshing the mind and preventing fatigue.
The Quranic transformative system, by alternating topics (e.g., transitioning from almsgiving to wisdom and returning to almsgiving), maintains audience engagement and fosters deeper understanding. It resembles a dish seasoned with diverse spices that enliven the palate.
Sequential educational methods, progressing linearly, often cause weariness and hinder content absorption. This critique serves as a caution to educators, urging incorporation of variety in pedagogical approaches.
Just as palate variation with a small sip of a beneficial syrup enhances nourishment, diversity in educational content delivery is essential. This principle acts as a key unlocking the minds fatigue and facilitating learning.
Oppression in almsgiving and vows encompasses neglecting these acts, performing them improperly, untimely, ostentatiously, or directing them to unsuitable recipients. This oppression is like a thorn infiltrating the path of goodness, obstructing its destination.
Oppression manifests in two forms: positive (wrong almsgiving with ostentation or inappropriate beneficiaries) and negative (failure or untimely almsgiving). These two aspects are two sides of the same coin, both detrimental to the poor and weak.
Almsgiving and vows conducted as ceremonial banquets, reminiscent of aristocratic feasts, constitute manifestations of oppression and tyranny. These practices resemble exquisite yet hollow garments depriving the needy of genuine benefit.
Almsgiving and vows ought to be delivered directly to the needy, such as neighbours, relatives, or respectable individuals. This recommendation is like a thread stitching compassion into the hearts of those in need.
Workers, as a segment of the vulnerable, frequently lack support, and oppression against them is comparable to a wound upon the body of society. Supporting this group is a religious and social obligation emphasised by the Quran.
The absence of supportive structures for workerssuch as definite rights or adequate employment opportunitiesis a form of oppression against the weak. This critique functions as a mirror reflecting societal deficiencies.
Workers have been one of the principal forces in the Islamic Revolution, playing a pivotal role in preserving religious values. Supporting them is akin to irrigating the roots of the revolution, ensuring its strength and endurance.
Practical experience demonstrates that direct almsgiving to the needy without ancillary costs yields more effective results. This approach resembles a seed planted in fertile soil producing abundant fruit.
The Imams (peace be upon them) performed almsgiving directly and secretly. This model is like a torch illuminating the path of benevolence in darkness.
Ceremonial banquets and feasts held under the guise of almsgiving or vows are forms of tyranny. These practices resemble festivities that marginalise the poor.
The exegesis of verse 270 of Surah Al-Baqarah, by emphasising almsgiving, vows, divine knowledge, and the absence of supporters for
