Verse 271 of Surah Al-Baqarah, like a radiant gem amid the verses concerning charity and almsgiving, elucidates the spiritual, social, and psychological dimensions of this divine act. This verse, with profound and sagacious wording, serves as a guide for humanity on the path of benevolence and salvation. The text of the verse, flowing like a crystal-clear stream within the sacred discourse, was revealed as follows:
إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعْمَ هِيَ ۖ وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ ۚ وَيُكَفِّرُ عَنْكُمْ مِنْ سَيِّئَاتِكُمْ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
(If you disclose your charitable giving, it is well; and if you conceal it and give it to the poor, it is better for you; and it expiates some of your sins; and Allah is well aware of what you do.)
This exegesis, adopting a scientific and systematic approach, explores the meanings of this verse, relying on linguistic, theological, philosophical, psychological, and social analyses to illuminate its multifaceted aspects. The aim of this treatise is to present a comprehensive and profound interpretation for specialised audiences, which, while preserving the Quranic authenticity, utilises refined Persian allegories and allusions to place the verses profound meanings like a shining jewel before the eyes of intellectuals.
Verse 271 of Surah Al-Baqarah follows the series of verses pertaining to charity and almsgiving (verses 261 to 270) and, as part of this corpus, explicates various facets of this benevolent act. This verse, like a lamp on the path of guidance, attends to the psychological and practical aspects of charity, offering guidance on its manner of execution. The contextual framework of these verses reflects the Qurans meticulous concern for guiding humanity in all existential dimensions, from inner intention to societal consequences.
The Noble Quran examines charity from multiple perspectives: the agent (the giver), the ultimate purpose and intention, the manner of performance, and its conditions and characteristics. This holistic approach presents charity not merely as a material act but as a spiritual journey towards self-purification and societal advancement. Verse 271, focusing on the manifestation or concealment of charity, articulates these dimensions with subtlety and depth.
The term infq is derived from the root n-f-q, meaning hole or passage. This word, akin to a key unlocking a gateway to benevolence, refers to an external and tangible action. Infq, like digging a passageway in the earth, transfers goodness from the individual to society and brings security and blessing. This objective nature renders infq a visible and impactful social act.
In contrast, adaqah stems from the root -d-q, denoting truthfulness and sincerity, emphasising the inner and psychological aspect of the act. adaqah, like a mirror reflecting the human soul, is tied to intention and inner truthfulness. This term refers to the sincere heart of a person, opposing falsehood and hypocrisy.
Some assert that infq pertains to obligatory acts, while adaqah refers to recommended acts. This perspective, neglecting the linguistic and semantic nature of these terms, is inaccurate. Both infq and adaqah may be obligatory or recommended. Their distinction lies not in juridical rulings but in the external (for infq) and internal (for adaqah) nature. This critique underscores the necessity of attention to the etymology of Quranic vocabulary to avoid erroneous interpretations.
Comprehending the roots of Quranic terms acts like a lantern illuminating the obscurities of meaning. The etymology of infq and adaqah aids in a more precise understanding of the verses, demonstrating that the Quran, through its lexical choices, conveys deep layers of meaning. This methodological principle holds fundamental significance in scientific exegesis of the Quran.
Verse 271 regards manifesting charity with the phrase fa-nima hiya it is good. Manifesting charity, like a breeze scattering seeds of benevolence in society, can promote a culture of kindness and encourage others. Particularly when respected figures and social role models perform this act, its impact doubles. However, this practice is exposed to risks such as ostentation, hypocrisy, pride, and humiliation of the recipient. The giver must act like a vigilant gardener, avoiding the traps of showmanship and arrogance.
Concealing charity, introduced with the phrase fahuwa khayrٌ lakum it is better for you, is presented as a superior option. This act, like a hidden jewel within a shell, is protected from ostentation and hypocrisy and brings greater sincerity. Nevertheless, concealment may be subject to accusations of stinginess or diminish the social influence of benevolence. The giver must establish a wise balance between inner sincerity and social impact.
The quality of charitable acts depends on the intention and inner sincerity of the agent. A person should be like a poet who seeks the meaning of their poetry within their heart, fully aware of their intention. Manifesting or concealing charity is only beneficial if accompanied by truthfulness and purity. This self-awareness transforms charity into a spiritual and impactful act.
The virtue or fault of manifesting or concealing charity depends on the individual and their intentions. What is good for one may be a fault for another. This diversity reflects the Qurans attention to individual differences, considering the intention and circumstances of each person in the evaluation of their actions.
The verse, with the phrase wa tuth al-fuqar and give it to the poor, recommends that charity be given directly to the poor. The term tut (to give) differs from a (to grant) in that it denotes giving with inward purpose and intentionality. This act, like a stream flowing toward the needy, must be performed with respect and preservation of dignity. The practice of the infallible Imams (peace be upon them) indicates that they personally attended to the poor and delivered charity to them.
Current methods, which compel the poor to chase charity, contradict human dignity and the prophetic tradition. These methods, like a wind that blows dust into the faces of the needy, demean their dignity. The system of charity distribution must be simple, direct, and respectful to prevent humiliation and misunderstanding.
The venerable scholar, the late khund Hamadni, provided a practical model of giving by directly visiting students and distributing charity. Like a compassionate father, he met the needs of students respectfully and without humiliation. This practice exemplifies concern for maintaining the dignity of charity recipients.
The term al-fuqar in the verse denotes those who have deficiency, not merely those who are destitute. This definition includes diverse groups such as students, the sick, orphans, and prisoners. The poor are pillars sustaining society, and charity must be given in a manner that preserves their dignity and addresses their needs.
Improper distribution of charity leads to