Charity, as one of the most valuable human deeds in Islamic teachings, reaches its peak of spirituality when performed with pure intention and for the sake of divine pleasure. The Holy Quran, in numerous verses, elucidates the status of charity and its effects, while simultaneously criticising behaviours such as stinginess, concealing blessings, and ostentatious charity. This writing, focusing on verse 38 of Surah An-Nis, conducts a profound examination of ostentatious charity, its relationship with lack of faith, and the pivotal role of sincerity in actions. Utilizing ethical, psychological, and mystical analyses, this text endeavours to depict the pathways to righteous deeds and avoidance of the nafs (egoistic desires), as if embarking on a journey from the outward act to the inner intention, wherein the human heart is tested in the presence of the Divine.
Those who spend their wealth to be seen by people and believe not in Allah nor in the Last Day; and whoever is Satans companion, then indeed, Satan is a most evil companion.
(Al-Quran, An-Nis 4:38)
The preceding verse (Al-Imrn: 83) censures stinginess, commanding stinginess, and concealing divine blessings, labelling these behaviours as manifestations of disbelief and deserving of humiliating punishment. Continuing this trajectory, verse 38 of Surah An-Nis addresses another form of moral deviation, namely ostentatious charity. This verse acts as a bridge between stinginess and pure charity, guiding humans away from the abyss of egoism towards the pinnacle of sincerity.
Ostentatious charity is an act that appears outwardly good and virtuous, but due to the intention of showmanship and seeking the admiration of people, it becomes devoid of spiritual value. The Holy Quran explicitly critiques this behaviour using the expression ria an-ns (to be seen by people). A person who spends their wealth not for the pleasure of God but for acquiring fame and social prestige is ensnared by the nafs. This deed resembles a flower that looks beautiful on the surface but has no roots in the soil of faith and is deprived of the Divine breeze.
The verse explicitly states that those who practise ostentatious charity do not believe in Allah nor in the Last Day. This absence of faith is the fundamental root of ostentation, since belief in God and the Hereafter guides a person towards pure intention. An individual who does not believe in divine recompense and the accountability of the Hereafter finds no motivation for sincerity and instead pursues transient worldly admiration.
From a psychological perspective, ostentation represents an attempt to compensate for a deficiency of internal affirmation by seeking external approval. The ostentatious person, through displays of generosity, endeavours to fill emotional or social voids. This behaviour acts like a mask over the true face of intention, depriving the act of authenticity. The inner desire for being seen is like a fire burning within the individual, compelling them towards self-display.
Imagine a person who, in the presence of others, hands out money packages to the needy, but whose intention is not to alleviate the needs of others, rather to attract attention and admiration. Although outwardly charitable, this act lacks eternal value due to its egotistical intention. Such an individual resembles an actor performing on the worldly stage, whose mask falls away in the Divine presence.
Ostentatious charity, despite its spiritual deficiency, is superior to stinginess and concealing blessings because it addresses needs practically. The miser not only withholds charity from themselves but also encourages others towards such reprehensible behaviour, which in the preceding verse was equated with disbelief and deserving of humiliating punishment. However, ostentatious charity, while lacking divine intention, still fulfils a need and leaves a social impact.
Philosophically, every action has two dimensions: practical goodness (the external effect of the act) and the agents goodness (the divine intention behind the act). Ostentatious charity has practical goodness because it meets a need, but due to absence of divine intention, it lacks the agents goodness. This distinction is like a fruit that appears sweet externally but grows on a rootless tree.
The preceding verse labels misers as disbelievers deserving of humiliating punishment, whereas verse 38 does not brand ostentatious individuals as disbelievers but describes them as companions of Satan. This distinction indicates that the sin of ostentation is less severe than that of stinginess. Ostentation, while reprehensible, is considered lighter than disbelief and stinginess due to its positive social effect.
The verse states: And whoever is Satans companion, then indeed, Satan is a most evil companion. Satan, by intensifying the desires of the nafs, directs humans towards showmanship. This companionship is like being accompanied by a friend who outwardly appears well-intentioned but inwardly leads the individual to ruin.
Ostentation originates from the internal desire to gain peoples admiration. This desire flows deeply within the human being, diverting them from the Divine path. Satan exploits this longing to propel the person towards acts that appear good externally but lack spiritual worth internally.
The phrase Satan is a most evil companion emphasises the reprehensibility of Satan as a companion. This evil companion resembles a guide who leads the person to an incorrect destination. The ostentatious individual, instead of finding peace in the Divine presence, becomes ensnared in the desires of the nafs.
The verse poses the question: What is [the matter] with them that they do not believe in Allah and the Last Day? inviting humanity towards faith in God and the Hereafter. This invitation shines like a light in the darkness of egoism, paving the way for sincerity. Charity performed with faith is not only efficacious in addressing worldly needs but also leads to eternal reward.
The word law (if) in the verse sometimes connotes impossibility, meaning that some individuals, overwhelmed by the commanding self (nafs ammrah), are unable to attain faith. This difficulty is like a rock blocking the spiritual path, which can only be overcome through self-purification.
Charity accompanied by faith in God is neither impossible nor difficult but requires self-purification and inner tranquillity. This tranquillity is like water that cleanses the heart from nafs impurities, preparing it for righteous deeds.
The phrase from what Allah has provided them points to the divine origin of wealth. Wealth is a trust that God has bestowed upon humans, entrusting them with responsibility to spend it in the path of good. This trust resembles a jewel that must be utilised for divine satisfaction.
The expression and Allah is, of them, Knowing emphasises Gods complete awareness of human intentions and deeds. This divine knowledge is like a mirror reflecting the inner truth of the person and concealing nothing from His view.
Faith, like ablution for prayer, is a necessary precondition for the value of deeds. Just as ablution prepares the body for worship, faith equips the heart for righteous action. This preparedness is like fertile soil in which the seed of righteous deeds grows.
Supplications and invocations are tools to maintain continuous connection with God and strengthen faith. Through prayer, a person resembles a traveller who at the start of the day seeks divine guidance to walk the path of goodness.
A person must establish God and the Hereafter within themselves before any deed so that their acts remain protected from egoistic corruption. This tranquillity acts like a shade protecting the heart from the heat of worldly desires and directing it towards sincerity.
Verse 38 of Surah An-Nis, by censuring ostentatious charity, invites humans to reflect on intention and sincerity. This verse serves as a mirror reflecting the truth of actions and warns against the peril of egoism and companionship with Satan. Ostentatious charity, though it possesses practical goodness and surpasses stinginess, lacks faith and divine intention and is therefore devoid of eternal value. Faith in God and the Hereafter is the key that unlocks the door to sincerity and guides the deed towards perfection. A person, with tranquillity in faith and harmony with God, can cleanse their deeds from the stain of ostentation and proceed towards righteous action. Supplications and invocations are like a breeze that directs the heart towards peace and sincerity, assisting the individual on the path to perfection.
Under the supervision of Sadegh Khademi
