Verse 273 of Surah Al-Baqarah, as one of the pivotal verses of the Holy Qur'an concerning charity (Infaq), elucidates with a wise and multidimensional discourse the characteristics of the deserving poor recipients of charity and their human dignity on the divine path. This verse addresses not only material matters but also the psychological, sociological, and philosophical dimensions of charity and poverty. With unparalleled subtlety, it invites the audience to contemplate divine wisdom and human dignity. In this treatise, adopting a scientific and systematic approach, the content of this noble verse is analysed and, by integrating lectures and comprehensive exegeses, an endeavour has been made to present all aspects and dimensions with academic precision and an elevated linguistic style. The structure of this study comprises main sections with specialised subheadings, each addressing a facet of the verse, culminating in conclusions to maintain coherence and analytical depth.
Wisdom in the Holy Qur'an signifies firmness and precision in the perception of identities and subtleties of divine speech. This attribute has rendered the Qur'an a book that examines social and spiritual issues with an unparalleled multilayered perspective. In verse 273 of Surah Al-Baqarah, Qur'anic wisdom in elucidating charity is manifest in a manner that elevates this social moderate act to a profound and multidimensional subject.
Verse 273 of Surah Al-Baqarah, with a comprehensive expression, clarifies various angles and facets of charity. This breadth signifies the depth of the Qur'anic perspective on a social act that transcends its outward appearance and addresses psychological, ethical, and theological matters. Charity in this verse is introduced not merely as a religious duty but as a social action with profound implications.
Within the Shi'a jurisprudential tradition, religious scholars such as Sheikh Ansari have analysed subjects like mutual aid with an engineering-like precision, albeit without direct citation of verses or hadiths. This jurisprudential capability indicates the depth of analysis in the Islamic tradition, yet the Holy Qur'an, by offering multilayered wisdoms, demonstrates its superiority in elucidating such matters.
The sage poet Abu al-Qasim Ferdowsi describes a figure such as Rostam in a manner that transcends cultural and religious boundaries and is universally accepted. This poetic artistry is comparable with the Qur'anic wisdom in elucidating charity, where the Qur'an presents charity as a universal value applicable across all cultures.
Personalities like Hafez, Saadi, and Rumi, due to the grandeur and comprehensiveness of their works, enjoy global respect beyond religious and ethnic borders. Similarly, the Holy Qur'an, by elucidating charity in verse 273, offers a universal value comprehensible and acceptable to all human societies.
Qur'anic wisdom in explicating charity, by providing multiple perspectives and comparing it with jurisprudential and literary achievements, reveals the depth and comprehensiveness of this divine scripture. Charity, as a moderate act, under the light of Qur'anic wisdom becomes a global and multidimensional subject that, beyond being a religious duty, emerges as a human and social value.
لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُمْ بِسِيمَاهُمْ لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا ۗ وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
This verse refers to the poor who are confined in the cause of God and cannot strive in the land. The ignorant consider them self-sufficient due to their abstinence. You recognise them by their mark; they do not implore humankind insistently, and whatever good you spend, surely God is All-Knowing thereof.
This verse, with profound expression, addresses the characteristics of dignified poor and highlights their human dignity from psychological and sociological viewpoints. The poor persons referenced in the verse are those deprived of economic effort due to various constraints, yet their self-respect and abstinence prevent their need from becoming apparent.
Alongside verse 273, verse 274 of Surah Al-Baqarah (الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً) addresses the spenders of charity and symmetrically examines both sides of the act of charity (giver and recipient). This symmetry demonstrates the comprehensiveness of the Qur'anic outlook, which attends to both the dignity of the poor and the sincerity of the donors.
Verse 273 seemingly speaks to a community of sages, mystics, and scholars. This approach portrays humanity as a grand being with profound capacities capable of comprehending the subtleties of charity and dignity. The poor can act with self-respect, and the donor can act with esoteric and psychological knowledge.
Begging, as an occupation inconsistent with human dignity and Qur'anic rank, is criticised. The Holy Qur'an, by emphasising the abstinence of the poor, supports charity to those who do not disclose their need insistently.
Verse 273 of Surah Al-Baqarah, by elucidating the characteristics of dignified poor and emphasising their dignity, transforms charity into a purposeful act based on precise knowledge of the needy. This verse, with wise expression, invites the audience to reflect on the self-respect of the poor and sincerity in charity.
Poverty in the Holy Qur'an, beyond material destitution, signifies brokenness and deficiency in various life dimensions. This definition introduces poverty as a multidimensional state encompassing economic, social, and even spiritual limitations.
The phrase أُحْصِرُوا فِي سَبِيلِ اللَّهِ means to be confined in the cause of God. This confinement includes economic, social, or personal restrictions that impede the individual on the divine path. Examples of such confinement range from inability to provide a dowry to medical or housing problems.
Sabl Allh encompasses all divine paths, from jihad and knowledge to travel and other legitimate activities, excluding sin and oppression. This expansiveness transforms charity into a universal act applicable in any legitimate divine path.
The Qur'an recognises various degrees of poverty: poor (faqr), destitute (miskn), humble (mustakn), and so forth. Each degree, severity of deficiency and limitation, possesses distinct characteristics and requires proportionate attention and support.
Many poor persons, preserving their self-esteem, do not reveal their needs openly and, as the saying goes, "keep their face red with a slap." This trait highlights their spiritual dignity and emphasises the necessity for precise identification of the needy.
The phrase لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ points to the inability of the poor to strive and earn a livelihood. This incapacity results from various constraints that deprive them of economic activity.
The dignified poor, due to their abstinence (ta'affuf), are perceived as affluent by the ignorant. However, their outward and inward signs (sim) allow discerning individuals to recognise them.
The poor in the verse do not implore people insistently (l yas'alna al-nsa ilhf). This characteristic manifests their self-respect and renders charity to them more valuable.
The promise وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ emphasises Gods awareness of charity and encourages donors to act with sincerity and confidence in divine reward.
Poverty in the Holy Qur'an is a multidimensional concept intertwined with human dignity and the self-respect of the poor. Verse 273, by elucidating the characteristics of dignified poor and emphasising their precise recognition, transforms charity into a purposeful and spiritual act.
In contemporary society, a significant portion of the populace (up to 80%) falls within the category of the poor due to various constraints, including inability to provide dowry, medical treatment, employment, or housing. This poverty transcends material destitution, encompassing social and psychological fractures.
Scholars, especially seminary students and teachers, due to financial constraints and frequent relocations (such as a student who has moved 25 times in 23 years), are counted among the dignified poor. This example highlights the necessity to support scientific and religious elites.
An inefficient taxation system impedes the equitable distribution of wealth and support for the poor. Financial resources from taxation, khums, and zakat, if properly managed, could eradicate poverty.
The indiscriminate distribution of subsidies, due to failure to distinguish between poor and wealthy, has proven ineffective and wasteful. This mixture obstructs effective support of the needy.
Poverty renders humans old, fragile, and broken, and is incurable. This profound affliction necessitates immediate action to alleviate poverty and support the needy.
Society is inexpensive for the affluent and costly for the poor. For instance, purchasing a single chicken constitutes a heavy expense for the poor, while the affluent squander resources with excessive consumption (such as sackfuls of chicken).
One religious scholar emphasised free water and electricity for the poor, referring to the economic capacity of society to alleviate poverty. This perspective demonstrates the possibility of supporting the needy with available resources.
Contemporary poverty is a multidimensional challenge exacerbated by inefficient financial systems and the blending of rich and poor. The Holy Qur'an, by elucidating targeted charity and precise identification of the poor, offers a solution for reforming these challenges.
The exegesis of verse 273 of Surah Al-Baqarah, by emphasising the dignity of the dignified poor and Qur'anic wisdom in explaining charity, is an invitation to reflect on human self-respect and reform social systems. This verse, with multilayered expression, presents poverty as a multidimensional state and charity as a purposeful act based on precise knowledge of the needy. Criticism of begging, inefficiency of the taxation system, and the mixture of rich and poor underscore the necessity to return to Qur'anic teachings to realise Islamic justice and dignity. Potential national resources, if properly managed, can eradicate poverty and build a just and dignified society.
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