وَأَمَّا السّائِلَ فَلا تَنهَر

And as for the one with a request, do not chide him.

EXEGESIS

Words that go back to the root nahara share the common meaning of an open-ended flow of something with abundance and intensity.^{‎[1]Tahqiq, 12/260.} Clear examples of this are the words nahār – the day with its abundant flow of light; nahr – a river with its abundant flow of water; and finally nahara – to chide, with the abundant conveyance of harshness it involves. Verse 10 speaks of a sensitive situation in which another person exposes their need and therefore their vulnerability. It is a call to remedial action far from any rash or disproportionate behaviour with the intention of improving the situation or at least causing no additional damage.

The letters alif and lām that prefix yatīm in verse 9 and sāʾil in this verse act as a definite article to indicate a class or kind. Hence, verses 9 and 10 are commands to endeavour to remove the afflictions from all orphans and all those in need.^{‎[2]Ibn Ashur, 30/355.}

EXPOSITION

Coming to the aid of the one who is in need, whether for financial aid or education, is a shared obligation upon all those capable of filling this need, Mughniyyah explains. If a person is the only one capable of filling these needs, the duty becomes the person’s direct religious duty. Divine wrath is in store for the one who neglects or turns away from this duty, for the pains of the afflicted hold a great place in the sight of God.^{‎[3]Mubin, p. 812.}

The Prophet knew very well the meaning of poverty and he needed and continued to need God’s support to overcome it. Hence, God called him to pay special attention to the sāʾil – the one with a request – whose poverty reduced them to seek help from others.^{‎[4]Tabrisi, 10/767.} The divine command unequivocally prohibits the chiding of the sāʾil, by yelling at them,^{‎[5]Tibyan, 10/380.} or by showing mercilessness or arrogance, or by being vulgar or harsh.^{‎[6]Ibn Kathir, 8/414.} Instead, the Prophet and his followers are called to fulfil the seeker’s request or turn them away gently and compassionately.^{‎[7]Shawkani, 5/559.}

Poverty has many faces, as numerous as there are needs. One of these is the need for answers. In fact, a number of exegetes have said that al-sāʾil is the seeker of knowledge about Islam. With this understanding, there is a match with verse 7 that is themed with the desire and quest for guidance from God.^{‎[8]Tabrisi, 10/767.} With this perspective, the student of knowledge is to be regarded with respect and compassion. Many other exegetes, however, refused to restrict al-sāʾil to be only the seeker of knowledge, and include any seeker of aid.^{‎[9]Qurtubi, 21/101.}

INSIGHTS FROM HADITH

1. Imam al-Bāqir (a) said: ‘Had the one with a request known the reality of asking, no one would ask anything from anyone; and had the giver known the reality of giving, no one would ever turn away another who comes to them with a request.’^{‎[10]Nur, 5/598.}

[1] Tahqiq, 12/260.
[2] Ibn Ashur, 30/355.
[3] Mubin, p. 812.
[4] Tabrisi, 10/767.
[5] Tibyan, 10/380.
[6] Ibn Kathir, 8/414.
[7] Shawkani, 5/559.
[8] Tabrisi, 10/767.
[9] Qurtubi, 21/101.
[10] Nur, 5/598.