The verses of Surah Al-Baqarah, particularly those concerning usury (Rib) and charity (Infaq), constitute some of the most profound and challenging verses of the Holy Quran, encompassing jurisprudential, ethical, social, and epistemological dimensions. These verses not only delineate Sharia rulings but also, through a wise expression, intricately present the subject matter, criteria, and wisdom underlying the rulings in such a manner that contemplation upon them opens a gateway to deeper comprehension of divine knowledge. In this treatise, with a focus on verses 273 to 279 of Surah Al-Baqarah, a comprehensive examination of the concepts of Rib and Infaq is conducted, analysing the rhetorical, jurisprudential, psychological, and sociological aspects of these verses from a scholarly and academic perspective. The objective is to offer a coherent and systematic interpretation that is both enlightening and inspiring for specialist audiences as well as researchers in religious sciences.
Verse 273 of Surah Al-Baqarah confines charity to benevolence and emphasises the importance of sincerity and divine value therein. This verse, with succinct yet profound wording, provides a criterion for charity that transcends mere material action and considers intention and spiritual orientation.
وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
"Whatever good you spend, indeed Allah is Knowing of it."
The term good in this verse is a comprehensive concept encompassing anything consistent with human and divine nature. Goodness is not confined to wealth alone but includes any deed or asset that aligns with divine values. For instance, the expenditure on items such as wine or narcotics, due to their intrinsic absence of goodness, falls outside the scope of legitimate charity. This viewpoint introduces charity as a multidimensional act requiring intrinsic goodness (goodness within the self), agent-based goodness (the donors intention), recipient-based goodness (appropriate beneficiary), and directional goodness (divine purpose).
One of the challenges in charity is ostentation and showmanship. Charity performed with the intent of self-display or social status acquisition is devoid of goodness and, in the divine view, is not considered charity. This critique gains particular significance in modern societies where charitable advertisements and displays sometimes become tools for political or personal ends. In this verse, Gods emphasis on His knowledge of intentions (فَإِنَّ اللَّهَ بِهِ عَلِيمٌ) underscores individual responsibility in assessing sincerity of intention.
Religious funds such as Khums and Zakat are divine trusts that require ijtihad and justice in their management. Utilising these funds with ostentation or without proportionality is not merely non-charitable but incurs liability. For example, a scholar who uses religious funds for personal publicity violates trusteeship and faces spiritual loss. Conversely, scholars like Seyyed Ahmad Khansari, who exercise caution in spending religious funds, exemplify financial piety, albeit excessive caution may limit the promotion of religious culture.
Benevolence-centred charity is an act performed under divine knowledge with sincere intention. It originates from personal wealth and is free from ostentation and showmanship. Religious funds, as divine trusts, require adherence to Sharia conditions and justice in utilisation. The critique of performative charity culture and misuse of religious funds underscores the necessity of reforming social and religious approaches.
Verse 274 of Surah Al-Baqarah references continuous charity without temporal limitation and guarantees the hereafter reward and psychological tranquillity of donors.
الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
"Those who spend their wealth by night and by day, secretly and publicly they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve."
The phrase بِاللَّيْلِ وَالنَّهَارِ emphasises the continuity of charity, indicating that this act is not restricted by time or place. Night charity had particular importance historically, as the poor endured hunger and sleeplessness at night. In the modern era, with changes in lifestyle and increased psychological pressures, nocturnal charity is highlighted as an urgent act to meet the immediate needs of the destitute.
The expression سِرًّا وَعَلَانِيَةً demonstrates the flexibility of charity. Secret charity is protected from ostentation, while open charity can serve as a model encouraging others. This duality allows donors to choose the most appropriate method according to circumstances. Moreover, Gods promise in فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ strengthens the spiritual motivation for charity, and وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ assures psychological peace and eschatological security for donors.
Historically, nights were resting times due to social restrictions and crimes such as theft, but nocturnal charity was permissible and commendable. In modern societies, nights are no longer solely for rest owing to social activities and psychological pressures. This transformation emphasises the necessity for continuous and immediate charity, especially for the impoverished who suffer greater hardship at night.
Continuous and nocturnal charity aligns with social and psychological needs, free from temporal and spatial constraints. Conducted with sincere intention and either secretly or openly, this act not only satisfies the material needs of the poor but also brings psychological peace and eschatological reward to the donors.
Verse 275 of Surah Al-Baqarah addresses usury, and through wise articulation, clarifies its distinction from trade.
الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ وَمَنْ عَادَ فَأُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ
"Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, 'Trade is [just] like interest.' But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah. But whoever returns to [dealing in interest] those are the companions of the Fire; they will abide eternally therein."
This verse, likening usurers to those afflicted by Satan-induced confusion, demonstrates the severity of usurys reprehensibility. Usury, due to its destructive impact on economic and social systems, fundamentally differs from trade, which is lawful and constructive. Allahs emphasis on أَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّ
