Verses 273 and 274 of Surah Al-Baqarah in the Holy Quran, as a continuation of discussions related to almsgiving, elucidate the characteristics of sincere charity, divine awareness thereof, and the hereafter rewards for the benefactors. These verses, articulated with profound wisdom, emphasise the virtue embedded in charity and the necessity of purity of intention, whilst warning against potential misuse in this domain. The present exegesis, adopting a scientific and systematic approach, examines the juridical, rhetorical, psychological, sociological, and epistemological dimensions of these verses. The purpose of this treatise is to provide a comprehensive and profound analysis of the concept of almsgiving, critique the related social culture, and underscore the imperative of trustworthiness in the utilisation of religious wealth. Employing refined similes and metaphors, this commentary endeavours to convey Quranic concepts in a dignified language befitting a scholarly academic audience.
Key Point: Almsgiving is a benevolence-centred act that materialises exclusively through lawful assets and sincere intentions. Goodness, as the essence of almsgiving, encompasses all that aligns with human and divine nature.
Translation: "And whatever good you spend, Allah is Knowing of it."
This verse emphasises the centrality of goodness in almsgiving. Goodness, signifying all that is inherently appropriate and beneficial, constitutes the essence of almsgiving. This concept distinguishes charity from acts devoid of intrinsic goodness, such as ostentation or showing off. Goodness is akin to a light that illuminates the path of almsgiving and prevents its deviation towards non-divine intentions.
Goodness is defined as anything compatible with human and divine nature: كل ما يناسب فهو خيرٌ ("Everything that is fitting is good"). This definition regards goodness as a comprehensive concept encompassing material and spiritual values. Goodness is like a pure river springing from the fountainhead of divine nature, and all that aligns with this source falls within the realm of goodness. This perspective confines almsgiving to an act that is not only good in its essence but also retains goodness in intention, direction, and consequences.
Items such as narcotics or alcohol, due to their lack of intrinsic goodness, are unsuitable for almsgiving. For example, if an individual gives narcotics to another with the intention of charity, this act is not regarded as almsgiving because of its absence of inherent goodness. This viewpoint acts as a shield protecting almsgiving from contamination by prohibited matters and stresses the necessity of precision in selecting the subject of charity.
In a practical example, an individual received narcotics from someone intending to direct them towards a charitable use but, failing to find a suitable recipient, was compelled to discard them. This instance demonstrates the difficulty in identifying manifestations of goodness in some cases and highlights the importance of meticulousness in almsgiving. The act resembles a gardener removing unsuitable seeds from the soil to preserve the garden of goodness from corruption.
The inability to find an appropriate recipient for narcotics was attributed to weak social connectivity with the needy. This critique functions as a mirror reflecting societal deficiencies in recognising genuine recipients and underscores the necessity of strengthening social bonds to achieve effective almsgiving.
Goodness, as the pivot of almsgiving, defines the act as one aligned in essence, intention, and outcomes with divine nature. Almsgiving attains its true reality only when performed with lawful property and pure intention. This section emphasised the importance of goodness as the principal criterion for almsgiving and cautioned against its contamination by non-good matters.
Key Point: Charitable goodness, beyond intrinsic goodness (in itself), necessitates agentive goodness (pure intention), directional goodness (correct purpose), and benefactive goodness (suitable recipient).
Charitable goodness is a multidimensional act that must embody goodness in all its aspects. Intrinsic goodness refers to the nature of the donated property, which must be lawful and beneficial. Agentive goodness depends on the donors pure intention, and directional goodness relates to the goal and orientation of the charity. These dimensions function like pillars of a grand edifice guiding almsgiving towards perfection.
Almsgiving performed with the intention of ostentation, display, or self-glorification falls outside the realm of goodness and is not regarded as true charity. Ostentation resembles a dark shadow obscuring the light of goodness in almsgiving, rendering it a futile act. This perspective stresses the necessity of sincerity in intention and warns against performative charity as an un-divine act.
Many advertising expenditures, due to impure intentions, do not constitute almsgiving. These expenses, often undertaken for political or personal objectives, are like winds that scatter ashes instead of rekindling life. This critique highlights the imperative to avoid exploitation of almsgiving for non-divine purposes.
Translation: "Indeed, Allah is Knowing of it (the good you spend)."
Divine knowledge is the ultimate criterion for discerning goodness in almsgiving. Allah, like a wise sentinel, perceives all aspects of charity, from intrinsic to directional goodness, and prevents human error in recognizing goodness. This verse serves as a torch illuminating the path of almsgiving and guiding the benefactor towards truth.
The donor is aware whether their act constitutes goodness or not. This self-awareness is like a mirror reflecting ones inner intention and summons them to reform intention and deed. This viewpoint highlights individual responsibility in almsgiving and underscores the importance of purity in action.
Performative almsgiving in society, due to the evident nature of ostentation, is recognisable by all. Such charity acts like a deceptive spectacle that bears the mask of goodness but whose truth is apparent to the public. This critique stresses public awareness of insincere almsgiving and the necessity of reforming the culture of charity.
Charitable goodness is an act that must embody goodness in all its facets. Pure intention, correct objective, and lawful property are inseparable components of charity. Divine knowledge and donors self-awareness guarantee the integrity of this act and prevent its deviation towards ostentation and display.
Key Point: The expenditure of religious assets (Khums, Zakat) with ostentation or for publicity is prohibited and entails liability; it is not considered almsgiving.
Religious assets such as Khums and Zakat must be spent in legitimate Shariah channels. If these funds are given to students of knowledge or the poor with ostentatious intention or for personal publicity, liability remains on the giver. This act resembles polluting a pure spring, which instead of quenching thirst, intensifies it.
One religious scholar, by publishing his book with a simple cover, avoided unnecessary consumption
