أَفَرَأَيتَ الَّذي تَوَلّىٰ
وَأَعطىٰ قَليلًا وَأَكدىٰ
Did you see him who turned away,
gave a little and held off?
EXEGESIS
Tawallā (turned away): verse 33 is silent about what was turned away from, but the context of the next verse clarifies that it means to turn away from spending in the way of God, in charity or other forms.
Akdā (held off) in verse 34 comes from kudyah, which refers to the hard earth which a person who is digging for a well might reach, after which he gives up on digging any further. From this comes the meaning to cut off what one was once giving, like a well that stops giving water. Here it means to stop giving in the way of God.
EXPOSITION
The address here changes to the second person singular you, which should be addressing the Prophet, but is obviously meant for all to take heed. This and the next eight verses form a small example related to the main theme of the surah: spiritual eminence. One cannot secure spiritual status through worldly means only. It is a person’s effort and intention which is of key importance. The following verses all aim to point this out. As we mentioned earlier in the surah, the rich and powerful are used to dictating worldly affairs because of the means at their disposal and the willingness of others to do their bidding, but in these verses God informs them that when it comes to spiritual affairs, no one can take on another’s duties, burdens, or tasks.
The attitudes spoken of in these verses is familiar today as well. Wealthy people give a small portion of their wealth in charity, then pat themselves on the back for doing so, while the reality is that they have only given a small portion. What is important to God is not the amount being given, but rather the intention and the proportion. A hungry man who gives half his bread to share with his neighbour may have earned far more merit than a wealthy man who might give millions yet hangs on to countless millions more that he does not need. In fact, all of this is connected to the idea of do not flaunt your piety, as it is that type of mentality that makes a person think greatly of the little that he has done, and the intention of these verses is to illustrate an example of that type of person.
The verses also speak to one of the diseases of the heart that a believer may sometimes face, in that he thinks what he has done is sufficient. He may pray a little, or give a little in charity, perform some good deeds, and then become satisfied that he has done enough with regards to obedience and then stops and turns away.
It is reported from Abū Baṣīr that Imam al-Ṣādiq (a) said that the Prophet used to stay up for prayer to the extent that his feet became swollen: ‘The Messenger of God was spending the night with ʿĀʾishah on her turn, and she said: “O Messenger of God, why do you tire yourself, whilst God has forgiven to you what is past of your sin and what is to come [48:2]?” He replied: “O ʿĀʾishah, should I not be a grateful servant?”’
This hadith illustrates the fact that those possessed of understanding realise that no matter what they do for God, it is not something to be satisfied with, and is nothing compared to the thanks owed to God and what His worship truly deserves.
REVIEW OF TAFSĪR LITERATURE
- From Mujāhid and Ibn Zayd, that this was revealed about al-Walīd ibn al-Mughīrah, that he had supposedly become a Muslim for a brief amount of time but then was disparaged by the polytheists for this. They said to him: ‘How have you abandoned the religion of your forefathers?’ He replied that he was afraid of the punishment of God. One of them then said: ‘If you give me some money I will bear the burden of any punishment in your stead.’ Walīd then returned to idolatry after promising to pay the man a specific sum. However, he then refused to pay the total sum that he had promised.
This opinion is problematic because it does not fit with other Quranic verses that describe the character of Walīd. It is highly doubtful he would have feared the punishment of God or become a Muslim, even briefly. Rāzī also points out that the apparent intention of gave a little and held off is clearly to criticise the person being described in the verse, whereas Walīd supposedly refusing to pay the full amount promised to someone to bear his sins is not something that deserves to be criticised in the Quran, since such a payment would be unjust and refusing to carry out an unjust action does not deserve criticism.
In any case, this story is more akin to another verse rather than the one under discussion, namely: The faithless say to the faithful: ‘Follow our way and we will bear [responsibility for] your iniquities.’ They will not bear anything of their iniquities. They are indeed liars (29:12). Although either verse being about Walīd is highly unlikely.
- From Ibn Abbas, Suddī, and others, that it was revealed concerning ʿUthmān ibn ʿAffān. It is said he used to give charity until his breastfeeding-brother, ʿAbd-Allāh ibn Saʿd ibn Abī al-Sarḥ, told him: ‘What is this that you are doing? I doubt anything would soon remain for yourself.’ ʿUthmān replied: ‘I have mistakes and sins, by doing this I seek the pleasure of God and hope for His mercy.’ His brother then asked ʿUthmān to give him one of his camels and he would then take responsibility for those sins and mistakes. ʿUthmān accepted this and then stopped giving charity in the way that he used to. Thaʿlabī, and some others who report this, mention in the end that ʿUthmān then returned to giving charity later. Related to this, they say that Did you see him who turned away refers to ʿUthmān abandoning his position on the day of Uḥud. Abū Ḥayyān says tawallī (turning away) is not usually used in this sense in the Quran, but rather it means to refuse to enter into faith. Rāzī says that it is not allowed to mention this report because it is not undeniably transmitted (mutawātir) nor is it famous (mashhūr).
- Also from Suddī, that it was revealed about ʿĀṣ ibn Wāʾil, because he agreed with the Prophet on some matters.
- From Muhammad ibn Kaʿb al-Quraẓī, that it was revealed about Abū Jahl because he said: ‘By God, Muhammad only commands us to good morals.’ Again, this does not fit at all with what is known about Abū Jahl, nor does it and the previous opinion fit very well with the verses in question.
- Rāzī says it is a general description referring to the type of person described in the earlier verse, So avoid those who turn away from Our remembrance and desire nothing but the life of the world (verse 29).
- Similar to this, Ṭūsī also mentions that it means the hypocrite who gives a little to be spent for jihad and then refuses to give any more.
In any case, such specific reports should only ever be considered examples of what the verse may apply to and cannot detract from the general purport of the verse. Another such example could be the practice of indulgence engaged in by some Christians in the past, whereby they would buy penance for their sins by donating some amount of money to the Church. Our question would be: who can guarantee, by paying some speculative sum, one is guaranteed forgiveness of sins or released from punishment in the hereafter? Indeed the very concept of atonement can be questioned, whereby Prophet Jesus (a) was thought to have atoned for mankind’s sins by dying on the cross in their stead.
[1] Mizan, 19/45.
[2] Tibyan, 9/434; Tabari, 27/42; Thalabi, 9/151.
[3] Kafi, 2/95.
[4] Tibyan, 9/434.
[5] Tabrisi, 9/271; Tabari, 27/41-42; Thalabi, 9/150; Baghawi, 4/312; Baydawi, 5/161; Razi, 29/273.
[6] Razi, 29/273.
[7] Tabrisi, 9/270-271; Thalabi, 9/150; Zamakhshari, 4/427; Qurtubi, 17/111.
[8] Tabrisi, 9/271; Thalabi, 9/150; Zamakhshari, 4/427.
[9] Muhit, 10/23.
[10] Razi, 29/272.
[11] Tabrisi, 9/271; Thalabi, 9/151.
[12] Tabrisi, 9/271; Thalabi, 9/151.
[13] Razi, 29/273.
[14] Tibyan, 9/434.
[15] Nemuneh, 22/552.