وَأَنفِقوا مِن ما رَزَقناكُم مِن قَبلِ أَن يَأتِيَ أَحَدَكُمُ المَوتُ فَيَقولَ رَبِّ لَولا أَخَّرتَني إِلىٰ أَجَلٍ قَريبٍ فَأَصَّدَّقَ وَأَكُن مِنَ الصّالِحينَ
Spend from what We have provided you before death comes to any of you, whereat he will say: ‘My Lord, if only You had respited me for a short time so that I could give charity and become one of the righteous!’
EXEGESIS
Anfiqū is the imperative tense of the form 4 of the root verb nafaqa – which means to wither or to perish – either through bargain or death. In form 4 it denotes to spend and to provide for someone. The infinite noun infāq has appeared only once in the Quran in its lexical connotation, in 17:100. The different derivatives of the word nafaqa have appeared 111 times in the Quran. According to some lexicologists, the words infāq and nafaqah have Syriac origin.
Razaqnā is in the first person, plural, perfect tense. It originates from the root rizq which lexically means that from which one derives benefit. Generally, rizq can be classified into two types: the seen and that which is related to the physical world, such as food; and the unseen which is related to the soul, such as knowledge and wisdom. According to Rāghib, the word rizq is commonly used in one of the following three senses: constant bestowal – whether worldly or related to the hereafter, the share of something, and that which enters the belly and is eaten.
Accordingly, the word rizq has been used in the Quran regarding a variety of entities: food (2:233), rainfall (40:13), worldly bounties (40:64), and apostleship and knowledge (11:88). Therefore, rizq (provision), basically includes all that which has been bestowed by God upon man. Rizq has occurred 123 times in the Holy Quran together with all its derivatives.
The act of providing essentially belongs to God, and all other creatures provide in extension to His will and power. It is on this very basis that the Quran ascribes in 4:5 and 4:8 the act of providing to some categories of human beings.
Ajal is a noun which signifies the time appointed for a thing. Some lexicologists believe that it also implies the end of the appointed term of something, as in the case of death or that of paying back a debt.
Aṣṣaddaqa is an imperfect tense verb which lexically derives from the root ṣadaqa, which means to speak the truth and to keep one’s promise. Ṣidq (truth), is the opposite of kidhb (falsehood). Ṣiddīq refers to one who is extremely truthful. Ṣadāqah is a noun meaning truthfulness in one’s expression of love. Ṣadaqah is that which one gives out of his wealth in order to attain proximity to God. It originally includes only voluntary charity, though it may sometimes take in the mandatory alms such as zakat if the giver pursues and preserves truthfulness in his action. Thus, bearing in mind its root connotation, ṣadaqah is a practical expression of the sincerity of a Muslim, and of the truthfulness of his belief in God, His Messenger, and the Day of Resurrection.
EXPOSITION
Further to cautioning the believers in the previous verse to be careful of their duties towards God and not to take the acquisition of wealth and being occupied with children as the sole aim and objective of their life, this verse is encouraging the believers to spend in the way of God from what He has given them, and to make monetary and non-monetary sacrifices in His way.
The concept of giving in God’s way has appeared in numerous verses of the Holy Quran. In 2:3 it has been considered as one of the key characteristics of the God-wary (muttaqīn), and in 23:4 as one of the signs of a true believer. According to 2:261, the enormous outcome of charity manifests itself in its far-reaching effects and in its proliferation in this world and the hereafter. In 2:272, the Quran is reminding the believers that whatever they spend in God’s way is for their own benefit. Charity is such an essential part of man’s spiritual journey that a wayfarer cannot attain success on this path unless he gives that which he loves in the way of his beloved: You will never attain piety until you spend out of what you hold dear (3:92). In fact, the compulsory monetary charity in Islamic law has been legislated with the aim of spiritual purification of the hearts: Take charity from their possessions to cleanse them and purify them thereby (9:103).
However, the ethical value of charity and its effects is conditional to the degree of the purity of intention of the giver as alluded to in 2:265, as well as preserving the dignity of those to whom the charity is handed: Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reproaches and affronts, they shall have their reward near their Lord, and they will have no fear, nor will they grieve (2:262).
At the same time, the Quran cautions the faithful that one of the challenges in the way of giving charity is the psychological warfare by Satan to cast the fear of poverty into the hearts of the believers, so that he may stop them from spending in God’s way: Satan frightens you of poverty and prompts you to [commit] indecent acts (2:268).
The reality of the human soul comprises the primordial nature (fiṭrah) and the lower self (ṭabīʿah). The former is divine and knows no bounds in seeking perfection, whilst the latter contains, amongst other things, the love of wealth. In the case that the divine nature is overpowered by the lower self, the instinct of seeking infinite perfection is diverted to pursuing lowly desires. Man strives in pursuit of wealth and other inclinations to the extent that he develops within himself a characteristic of hellfire, in that his soul does not become satiated with however much of the worldly pleasures he offers it: ‘Is there any more?’ (50:30). At this stage, he cannot distinguish between the lawful and the unlawful, and his only concern is to acquire more wealth: And you love wealth with much fondness (89:20). As a result, the quality of stinginess is gradually bred in man such that even if he were to be given the treasuries of divine mercy he would not spend it out of fear of it vanishing: Say: ‘Even if you possessed the treasuries of my Lord’s mercy, you would withhold them for the fear of being spent, and man is very niggardly’ (17:100).
On the contrary, if the fiṭrah were to take control of directing the human soul then even if the treasuries of the heavens and the earth were at his disposal, man would still find in himself the eagerness to give charity in God’s way and sacrifice all that he possesses in the way of achieving His pleasure.
Since verse 9 serves as a prelude to the verse under discussion, it is as though it is alluding to the fact that the secret behind developing within oneself the spirit of charity is to remain in constant remembrance of God in life, and not allow the heart to be overwhelmed by love of wealth and children.
The qualification of the command Spend with from what We have provided you, illustrates that the divine command to spend in His way is not, in any means, a call urging man to give from that which he possesses independent of God’s bestowal; rather, it underscores the fact that whatever he has in his possession is from God, and it is a provision that He has provided him with, without it falling outside divine control and dominion. Thus, giving in the way of God is never a favour on him; rather, it is God’s favour on man. If all that man owns does not belong to him, and it is all merely a divine trust at his disposal, then why should he not spend it in the way of God before the day comes when he will have to part with all of it?
At the time of death, the veils of negligence are lifted from the eyes of man and he is able to vision the intermediate world that he is soon going to enter after his departure from this corporeal world. He realises that it is time to part with his possessions, whereas he has sent forth nothing of it to benefit in the hereafter. At this moment he is taken with deep regret and hence he pleads in earnest for one last opportunity: My Lord, if only You had respited me for a short time so that I could give charity and become one of the righteous! However, return to the world at this stage is not possible and is contrary to the divine norm as stated in the next verse: But Allah shall never respite a soul when its time has come.
Sufficient time and evidence is given by God to everyone to reflect on how they ought to live in this world and prepare for their afterlife: ‘Yes, a warner certainly came to us, but we impugned [him] and said: “Allah did not send down anything; you are only in great error.”’ And they will say: ‘Had we listened or applied reason, we would not have been among the inmates of the blaze.’ Thus they will admit their sin. So away with the inmates of the blaze! (67:9-11).
This is a reminder to the believers that the reality of earthly life is nothing more than a brief opportunity. The plea for respite for even a short period of time alludes to the fact that it is a matter of only a moment and a right decision that can change the whole life of a person and alter his destiny from damnation to eternal felicity.
There is also a subtle allusion in the verse that inviting people to become righteous and perform good deeds requires some mental and psychological groundwork. Thus, alongside exhorting the believers to give charity, it reminds them of the reality of death, and of the fact that they need to send forth for themselves before it becomes too late. In another place, the Quran calls their attention to the Last Day, stating: O you who have faith! Spend out of what We have provided you before there comes a day on which there will be no bargaining, neither friendship, nor intercession (2:254).
Providing a broader perspective of the realities surrounding man and making him realise the consequences of his behaviour and attitude would certainly awaken man’s conscience to act more responsibly in this life, helping him to develop necessary far-sightedness in making the right decisions therein; contrary to people whose perspective, aspirations, decisions, and endeavours are limited only to the earthly life: So avoid those who turn away from Our remembrance and desire nothing but the life of the world. That is the ultimate reach of their knowledge (53:29-30).
INSIGHTS FROM HADITH
- Ibn Abbas narrates the Holy Prophet to have said: ‘He who has wealth such that he can go to hajj or zakat is due on it but does neither of the two, he will plead for return at the time of death.’ A man said to him: ‘O Ibn Abbas! Fear God! It is the unbelievers who shall importune to be sent back.’ He replied: ‘I will recite the Quran for you in this regard: O you who have faith! Do not let your possessions and children distract you from the remembrance of Allah …’ He recited until the end of the chapter.
- With regard to the meaning of righteousness (ṣalāḥ) in the verse, Imam al-Ṣādiq (a) said: ‘Here it means the hajj.’
Note: The mention of hajj specifically is with respect to its being among the manifest instances of attaining righteousness, not that the meaning of the verse is strictly limited to it.
REVIEW OF TAFSĪR LITERATURE
The verse exhorts the believers to use somewhat of that which God has granted them of His bounties in performing their obligations such as giving zakat, fighting in the way of Islam, going for pilgrimage, and the like.
Spend: a number of explanations have been given by different exegetes as to what this may mean:
- Spend part of what We have provided you in the way of God.
- It implies any form of charity which would help one attain salvation in the hereafter.
- Avail the opportunity of giving charity out of what We have provided you, as whoever lets it go shall regret and plead to God for some extra time.
- Give it to the needy whose provision God has kept in your hands, either as their legal right on you or as a favour to them.
In the case of monetary charity, some exegetes maintain that it is the mandatory alms only, while according to others it includes both the mandatory alms as well as the recommended.
From what We have provided you: a number of explanations have been given by different exegetes as to what this may refer:
- Give as charity from what We have bestowed upon you of wealth.
- Spend in the right cause the blessings that God has given you; divine provision (rizq) is not restricted to wealth only, rather it includes all bounties man has been endowed with.
Before death comes to any of you: a number of explanations have been given by different exegetes regarding this:
- When one witnesses the appearance of the signs of death.
- When one witnesses the signs of death, and that after which he loses hope of being granted any respite.
- When one witnesses the signs of death and observes the marks of the hereafter.
So that I could give charity: a number of explanations have been offered regarding this:
- I may give charity and spend it in Your way.
- So that I may start my journey to meeting with You with the spirit of giving charity and performing righteous deeds, and ultimately meet You with such a countenance.
- That I may give charity in Your way and purify it.
And become one of the righteous: The way to attain the position of righteousness is through performing good deeds. This phrase principally reveals the profound connection that exists between the act of giving charity in the way of God (infāq) and in one’s becoming righteous.
According to Rāzī, verse 9 alerts the believers to remember God before death, while verse 10 reminds them to be grateful to God for His bounties.
There has been a contention between the Asharite and Mutazilite scholars with regard to the word rizq in the sense of sustenance, whether it is to be employed only in the case of the lawful things approved by Islamic law, or whether it could be applied to even those things that man consumes but are considered as unlawful. Nonetheless, the contention is also valid concerning instances of acquisition of sustenance through illegal ways.
The Asharite scholars hold that whatever reaches man from God and he consumes it, then that is his sustenance from Him, be it lawful or unlawful; for anything that comes from God cannot be termed as evil. To prove their point, they also make reference to the Holy Quran: There is no animal on the earth, but that its sustenance lies with Allah (11:6).
On the contrary, the Mutazilites are of the opinion that the term rizq can only be applied to things that are lawful to consume and have been earned through legal ways; for it is not possible that God would exhort believers to spend in His way, like in verse 10, what has been achieved illegally.
The cause of this dispute between these two schools of theology within the Islamic tradition goes back to the disagreement existing around the theological principle of ‘the intelligibility of good and evil’ (al-ḥusn wa al-qubḥ al-ʿaqliyyān). Nonetheless, this dispute is also strongly linked with the opposing positions taken by these two theological traditions vis-à-vis the problem of divine activity (as discussed under the Review of Tafsīr Literature of verse 3).
No doubt, there are actions that are good in and of themselves, like telling the truth and generosity; as there are deeds which are bad and reprehensible in themselves, such as telling lies and usurpation. Accepting these essential qualities of actions, the question that arises here is: is human reason able to perceive the goodness or evilness of things by itself, unaided and independently? Or does it have to take recourse in revelation and divine law?
In response to this question, the Asharite tradition denies the capacity of human reason to discriminate between good and evil actions, even in a general way. According to this perspective, the distinction between good and evil can only be made on the basis of revelation; that is, it is God who commands us to do good and forbids us from doing evil. As a result, if God were to consign sinless souls to hell and sinners to paradise, this would constitute perfect goodness and justice on the part of God. Thus, if God is described as just, it is only because He has been given this attribute by revelation, not by the fact that human intellect is able to comprehend that what He does is good. Put differently, according to the Asharites, whatever God does is just, and it is just because He does it.
On the contrary, the Mutazilite tradition, as well as the school of Ahl al-Bayt –commonly referred to as ʿadliyyah due to their positions on the issue of divine justice, human free will, and rational basis for good and evil – believe in the ability of human intellect, independent of revelation, to distinguish between good and evil actions, understanding the former to indicate the perfection of the agent, and the latter the imperfection of the agent. However, this in no way means that the intellect is to issue an order as regards God, saying that God ‘must’ be just; rather, the task of the intellect is to disclose the true reality of God’s actions. In other words, since the divine essence is absolutely perfect and devoid of any possibility of imperfection, the intellect discloses the fact that His actions also partake of ultimate perfection, and are likewise devoid of any deficiency.
This perspective that human intellect can perceive the goodness and evilness of actions by itself, is known in Islamic theology as ‘the intelligibility of good and evil’. Subsequently, in matters related to actions – whether divine or human that ought or ought not to be performed – verses from the Quran and Islamic narrations are adduced as evidence corroborating and stressing that which man can perceive through his intellect.
In conclusion, the problem of whether or not the word rizq can be applied to unlawful things is based on the disagreement about the position of human intellect in perceiving intellectually derived realities, and the role it can play in explaining religious teachings.
This dispute between the Asharite and Mutazilite traditions, which was primarily based upon accepting or rejecting the idea of ‘rationally derived realities’, came to be cast into the acceptance or rejection of hadith in the popular eye. It was also portrayed as the conflict and opposition between reason and tradition, which resulted in the wide recognition of the Asharite thought in Muslim society rather than that of the Mutazilites. The truth is, however, that the difference of opinion between these two groups is totally unrelated to their adherence and loyalty to Islam or lack thereof. In fact, the sacrifices given by the Mutazilites for the Islamic cause has been, in practical terms, more than their Asharite counterparts. Even though this dispute started from their disagreement on the rights and scope of human reason and its independence or lack thereof with respect to the issue of justice and essential goodness, it later spread to other topics, such as tawḥīd.
According to Ṭūsī, verse 10 also refutes the Asharite belief that it is God who creates infidelity (kufr) and hypocrisy in the hearts of His servants, for if it were so then it would have been pointless for those overtaken by death to desire to return back to the world or to be given a respite, simply because they are not at fault and cannot be held responsible for their faithlessness; rather, what they should have been asking God at the time of death is to obliterate from their hearts the state of infidelity and replace it with faith, which according to the verse has not been the case.
[1] Raghib, under n-f-q.
[2] Lisan, under n-f-q; Hans Wehr, under n-f-q.
[3] Tahqiq, under n-f-q.
[4] Tahqiq, under r-z-q.
[5] Lisan, under r-z-q.
[6] Raghib, under r-z-q.
[7] Qamus, under r-z-q.
[8] Raghib, under ʾ-j-l.
[9] Lisan, under ʾ-j-l.
[10] Hans Wehr, under ṣ-d-q.
[11] Lisan, under ṣ-d-q.
[12] Raghib, under ṣ-d-q.
[13] Tasnīm, 12/323-24.
[14] Mizan, 19/291.
[15] Nemuneh, 24/174.
[16] Nemuneh, 24/174-175.
[17] Mizan, 19/291; Mudarrisi, 15/427-428.
[18] Qaraati, 10/63-64.
[19] Suyuti, 6/226; Tabrisi, 10/445; Ibn Kathir 8/158. According to Alusi (14/312), this narration from Ibn Abbas has also been reported by Tirmidhī, Ṭabarī, Ṭabarānī, and others.
[20] Tabrisi, 10/445.
[21] Mizan, 19/292; Nemuneh, 24/174.
[22] Tibyan, 10/16.
[23] Shubbar, p. 519; Shawkani, 5/278.
[24] Nemuneh, 24/173.
[25] Kashif, 7/335.
[26] Fadlallah, 22/245.
[27] Zamakhshari, 4/544.
[28] Thaalabi, 5/437; Tabrisi, 10/445; Mizan, 19/291; Nemuneh, 24/173.
[29] Alusi, 14/312.
[30] Nemuneh, 24/174.
[31] Safi, 5/181; Shubbar, p. 519; Kashif, 7/334; Nemuneh, 24/174; Alusi, 14/312; Shawkani, 5/278; Tabrisi, 10/445; Razi, 30/550.
[32] Zamakhshari, 4/544.
[33] Tabrisi, 10/445.
[34] Tibyan, 10/16; Shubbar, p. 519; Shawkani, 5/278.
[35] Fadlallah, 22/245.
[36] Tabrisi, 10/445; Razi, 30/550.
[37] Tibyan, 10/16; Shubbar, p. 519; Thaalabi, 5/437; Tabrisi, 10/445.
[38] Nemuneh, 24/174.
[39] Razi, 30/550.
[40] Abū Bakr Aḥmad Rāzī Ḥanafī, Sharḥ Badʾ al-Amālī, annotations by Abū ʿAmr Ḥusaynī (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1422 ah), p. 93.
[41] Mīr Sayyid Sharīf Ījī, Sharḥ al-Mawāqif, edited by Badr al-Dīn al-Naʿsānī (Qum: Sharīf al-Raḍī Publications, 1425 ah), 8/172.
[42] Abū Bakr Aḥmad Rāzī Ḥanafī, Sharḥ Badʾ al-Amālī, annotations by Abū ʿAmr Ḥusaynī (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1422 ah), p. 93.
[43] Hasan ibn Yūsuf al-Ḥillī, Kashf al-Murād fī Sharḥ Tajrīd al-Iʿtiqād, edited by Hasan Zādeh Āmulī (Qum: Muʾassasat al-Nashr al-Islāmī, 1413 ah), p. 341. See also Tibyan, 10/16.
[44] Muṭahharī, Divine Justice, translated by Sulayman Hasan Abidi, Murtaza Alidina, and Shuja Ali Mirza (Qum: Publication of International Centre for Islamic Studies, 2004), p. 9.
[45] Subḥānī, Doctrines of Shiʿi Islam: A Compendium of Imami Beliefs and Practices, translated and edited by Reza Shah-Kazemi (Qum: Imam Sadeq Institute, 2003), p. 50.
[46] Subḥānī, Doctrines of Shiʿi Islam: A Compendium of Imami Beliefs and Practices, translated and edited by Reza Shah-Kazemi (Qum: Imam Sadeq Institute, 2003), pp. 50-51.
[47] Muṭahharī, Divine Justice, translated by Sulayman Hasan Abidi, Murtaza Alidina, and Shuja Ali Mirza (Qum: Publication of International Centre for Islamic Studies, 2004), pp. 10-11.
[48] Tibyan, 10/16.