Verse 272 of Surah Al-Baqarah, like a brilliant gem among the verses on almsgiving, delicately and wisely elucidates the profound relationship between almsgiving and divine guidance. This verse does not merely confine itself to stating the apparent rulings on almsgiving, but through a deep perspective, reveals the theological, philosophical, psychological, and social dimensions of this act. Almsgiving, akin to a clear stream, leads to the purification of the soul and the reformation of society, while guidance, like a divine light, opens the path of mankind towards perfection. This exegesis, adopting a scientific and systematic approach, analyses this verse and, by utilising refined metaphors and semantic connections, provides a comprehensive framework for understanding it within academic settings. The core of the discussion is the elucidation of the wisdom of almsgiving, its relationship with divine guidance, and the critique of autocratic culture in Islamic societies, which, like a mirror, reflects the shortcomings of traditional mentalities.
Verse 272 of Surah Al-Baqarah, following the preceding verses (261 to 271) dedicated to almsgiving, is like a branch of a mighty tree that elucidates the intricacies of this devotional and social act. This verse does not restrict itself to the external rulings of almsgiving but, with a sagacious approach, attends to the characteristics and qualities of objects and beings which humans, like travellers in darkness, are unaware of. Almsgiving, like an interwoven network, is examined from various perspectives, each side unveiling a new dimension of divine wisdom.
The verses on almsgiving in the Holy Quran, like streams originating from the fountain of divine wisdom, attend to the characteristics and qualities of objects and beings. This wisdom-centred nature introduces almsgiving as a multifaceted act that, beyond its material appearance, bears profound spiritual and social dimensions. Every particle and being, like a gem inside a stone, has angles and qualities unknown to humans. The Quran, with unparalleled subtlety, reveals these facets in the almsgiving verses, avoiding repetition or verbosity.
Almsgiving, like an intricate network, is examined from numerous angles without redundancy. Each side of this network reveals a new dimension of the act, as though every perspective opens a window to a novel truth. This diversity demonstrates the Qurans comprehensiveness in expounding almsgiving, meticulously exploring its intention, execution, and consequences. Almsgiving is sometimes external and sometimes internal; sometimes for the poor and sometimes for the purification of the soul; this diversity makes almsgiving a dynamic and multilayered act.
The opening phrase of the verse (Guidance of them is not upon you; but Allah guides whom He wills) apparently refers to guidance rather than almsgiving; however, within the context of the verse, these two concepts are profoundly intertwined. This shift in emphasis, like a breeze carrying the scent of a flower to distant places, manifests the Quranic diversity of expression. Guidance, like a light illuminating the path, merges with almsgiving, which serves as a bridge towards perfection.
The guidance of servants is not the prophets responsibility; however, almsgiving, like a seed sown in the soil of the heart, lays the groundwork for guidance. This indirect connection transforms almsgiving into a means for preparing hearts to receive divine guidance. Although ultimate guidance, like rain descending from the heavens, rests solely with God. Almsgiving, by rectifying intention and behaviour, directs humans towards perfection, but its outcome depends on divine ordinances.
The prophet, like a compassionate shepherd, is concerned about ostentation, showmanship, and belittling the poor in believers almsgiving. This verse, soothing this concern, reminds the prophet that the guidance of servants is not in his hands; rather, God, like a wise gardener, guides whomever He wills. This reassurance reflects the prophets sensitivity to sincerity in almsgiving and the importance of pure intention in this act.
Divine guidance, like the sun that shines upon all, is divided into two types: general and specific. General guidance includes all creatures, even disbelievers, as manifested in the verse "Indeed, We guided him to the way, whether he be grateful or ungrateful (Surah Al-Insan, Verse 3). Specific guidance, however, like a rare gem, is limited to spiritual perfection and gratefulness and is bestowed only upon those whom God wills.
Guidance in the realm of actuality is the manifestation of beings in the world of existence, akin to creation that grants life to every entity. Guidance in the realm of perfection, like a journey towards bliss and beneficence, is granted only to those with the requisites for it. This philosophical distinction divides guidance into two existential stages: actuality and perfection. Every being, like a seed sprouting, receives actuality, but specific perfection, like a ripe fruit, is given to some alone.
Divine guidance is not coercive but shaped by the exigencies of individuals (germ, morsel, and conditions). This principle, like a law-governed system, demonstrates that God, like a wise engineer, guides every person according to their capacities and circumstances. These exigencies, like the soil in which a seed is sown, determine the path of guidance.
God, like a law-based system, acts according to the exigencies of individuals, not arbitrarily or autocratically. This view, like a clear mirror, exonerates God from accusations of capriciousness and links guidance to a divine law. Every individual, like a vessel filled with water proportionate to its capacity, is guided according to their own exigencies.
The culture of autocracy, like a heavy shadow, impedes the understanding of divine systematicity and acceptance of diversity in behaviours and guidance. This culture, rooted in traditional mentalities, interprets guidance as compulsion and uniformity. Reforming this mentality is like planting a new seed in the soil of society, essential for embracing diversity and freedom.
The prophets duty, like a teacher showing the way, is presenting the path, not delivering the desired outcome. The verse "Guidance of them is not upon you" clarifies that the prophet is responsible for preaching and directing, but the ultimate result depends on God and the exigencies of individuals.
Guidance is divided into presenting the path (the prophets duty) and delivering the desired outcome (Gods task). The prophet, like a lamp illuminating the path, shows the way, but delivering, like a ship reaching the intended shore, lies in Gods hands. This distinction separates the prophets role from ultimate guidance.
God, as a lawful system, implements guidance according to individual exigencies.
The culture of despotism obstructs acceptance of diversity and freedom in guidance and behaviours.
The Prophets duty is to provide the path, while the actual attainment of the goal rests with God.
The Prophet, as a trustee executing the law, bears responsibility for the administration of rulings rather than absolute ownership. This principle, clear as a bright line, removes the Prophet from the position of ownership and considers him an executor of divine law. The notion of absolute ownership, such as al-Ar lil-Imm (the land belongs to the Imam), arises from a despotic mindset and is incompatible with divine justice.
The implementation of rulings, analogous to a scale indicating precise weight, forms a part of the Prophets trusteeship rather than an exercise of coercion or ownership. This perspective introduces the execution of rulings as a lawful duty carried out with justice and not tyranny.
Apostasy and its punishment, as components of the divinely lawful system, are not acts of despotic force but the enforcement of a ruling grounded in divine law. This response situates the controversy over coercion in apostasy within the framework of divine law and avoids despotic interpretations.
The verse And whatever good you spend, it is for yourselves (Quran 2:272) demonstrates that charity, as an investment for the soul, leads to the purification and growth of the giver. This principle presents charity as an egoic and spiritual act whose benefits return to the individual.
The verse And you do not spend except seeking the countenance of Allah (Quran 2:272) emphasises the necessity of sincerity in charity. Pure intention acts as a key that opens the doors to divine mercy, transforming charity into a divine act.
The verses And whatever good you spend is to be fully repaid to you, and you will not be wronged (Quran 2:272) promise complete and just reward for charity. This promise, like a lamp in darkness, provides spiritual motivation for giving and guarantees divine justice.
Compulsion in the family, like a wall blocking light, results in rejection and social problems rather than advice. Forcing worship, akin to trying to cure illness by coercion, yields nothing but alienation and avoidance. Kindness and tolerance, like clear water, pave the way for religious education.
Unity does not mean homogenisation but, like a garden filled with various flowers, life should be embraced with diversity and differences. This principle introduces diversity as an Islamic value and avoids enforced uniformity.
Diversity, like branches of a tree growing harmoniously, contrasts with division, which resembles a storm breaking trees, leading to conflict and strife. This distinction introduces diversity as a strategy for peaceful coexistence.
Freedom, like a door hinged on a pivot, operates within a framework, whereas license, like a door detached from its hinge, signifies disorder. This philosophical distinction positions freedom as a lawful value in opposition to unregulated licence.
Communities and families, like gardens with colourful flowers, must live with acceptance of differences (such as variations in worship). This principle presents acceptance of diversity as a strategy for social growth and reduction of conflict.
Over-focusing on details, like obsessing over a socks seam, impedes seeing the broader picture and leads to conflict instead of growth. Concentration on principles, like viewing the horizon, facilitates the path of coexistence.
The world, as a lawful system, operates according to divine rules. Deviations, like debris on the surface of a river, exist in all societies but are relative and manageable. This view considers the world as a collection of lawful systems through which divine guidance flows.
The idealised vision of a perfect society elsewhere, like a mirage in the desert, stems from ignorance and oversimplification. Awareness of global problems, such as mafia, corruption, and injustice, demonstrates the necessity of reform in all societies.
Islamic societies, especially Shia, due to their proximity to religion and the Infallible Imams (peace be upon them), like gardens filled with fragrant flowers, possess greater purity and compassion. These values, like precious treasures, must be appreciated.
Global awareness through media, for religious scholars, is like a lamp on the path of truth and is strongly recommended, provided insight and wisdom are preserved. This awareness prevents negligence and prejudice.
Awareness of the world, like a voyage across the sea of information, must be accompanied by insight and wisdom to avoid superficiality and misguidance. This principle necessitates balance in confronting global information.
Prejudice in judgement, like a veil over the eyes, prevents realistic perception of the world. Acceptance of both virtues and faults of all societies, like a just scale, paves the way for fair judgement.
Religious knowledge, like a river giving life to society, must teach concepts such as diversity, freedom, and critique of despotism. This education, like a seed in fertile soil, leads to reform of despotic mindsets and promotion of peaceful coexistence.
Concepts such as diversity, freedom, unity, and critique of division, like modern tools, represent some of the most contemporary methods for managing Islamic societies. These concepts root in Quranic wisdom and align with the needs of the contemporary world.
The interpretation of Quranic verse 2:272, like a lamp on the path of truth, reveals the depth of Quranic wisdom in guiding humanity and society towards goodness and perfection. Charity, as a bridge towards self-purification and social reform, is deeply connected to divine guidance. Guidance, as a lawful system, operates based on individual exigencies and is distinct from the Prophets duty of providing the path. Critique of despotic culture, acceptance of diversity, and promotion of lawful freedom, like seeds in the soil of society, pave the way for peaceful coexistence. Distinctions among concepts of diversity and division, freedom and licence, and providing the path and attainment, offer a scientific framework for understanding the verse and applying it in the contemporary world. This interpretation is an invitation to contemplate the role of charity in self-purification, acceptance of diversity in Islamic societies, and reform of despotic mindsets with the aim of realising justice and purity in accordance with Quranic teachings.
Under the supervision of Sadegh Khademi
