Overview (Verse 215)
 
The most notable feature of the next passage is that it deals with specific religious rulings. These come in the form of answers to questions, reflecting a degree of alertness in the Muslim community, and an eagerness to know and understand the requirements and obligations of their new faith. It shows a desire on their part to live up to the demands of Islam in every aspect of everyday life. This is indeed the mark of a true Muslim: to learn Islamic rulings with respect to every detail, no matter how trivial. No action is taken before establishing the position of Islam on it: if sanctioned and approved, it becomes part of a Muslim’s way of life; otherwise, it is shunned and avoided. This sensitivity is second nature to every true Muslim.
 
Questions were raised as a result of hostile propaganda spread by some Arabian Jews, hypocrites, and unbelievers among the Arabs. Muslims would then put those questions to the Prophet Muĥammad, either to seek clarification or to dispel doubts stirred by that poisonous propaganda. Revelation would often be received by the Prophet giving comprehensive and final answers. This process informs and educates the Muslims about their religion and pre-empts any hostile schemes or designs being contemplated against them.
 
This illustrates the dynamics of the battles the Qur’ān was fighting to enlighten individual Muslims and to reinforce the Muslim community in combating outside threats.
 
This passage covers questions relating to charity: what and how much should be given and to whom. There are questions on fighting during the sacred months, drinking and gambling, and the treatment of orphans. We will discuss the reasons that gave rise to these questions as we discuss the relevant verses.
 
Balancing Kindness and Personal Preferences
 
They ask you what they should spend [in charity]. Say, Anything good you spend of your wealth should go to parents and the near of kin, to orphans and the needy, and to travellers in need. God is well aware of whatever good you do. (Verse 215)
 
The subject of charity had already been dealt with in several Qur’ānic passages that preceded the revelation of the present verse. The circumstances that witnessed the birth of Islam made voluntary financial contributions by Muslims absolutely essential in order for the community to emerge and consolidate its position, considering the great difficulties and threat of war it was facing. It was also essential as an expression of solidarity and cohesion within the community, and to eliminate inequality and reinforce loyalty and self-sufficiency. All these are indispensable qualities for building up a true and practical sense of community among the Muslims.
 
At this point we are told that some Muslims asked “what they should spend [in charily].” (Verse 215) The question is about the type of money Muslims may give in charity. The reply speaks of the nature of charitable spending and defines the most important beneficiaries. The phraseology of the answer, “Say, ‘Anything good you spend of your wealth,’“ indicates, first of all, that whatever is given in charity is good for the donor, the recipient and the community as a whole. It is good in itself and it is done for good reasons. It also implies that people should give from the best of what they have and share it with others. As well as benefitting the needy, this would purify the donor’s heart and soul and give charity and altruism real meaning.
 
However, giving from the best of what one has is not a condition of generosity, as the Qur’ān urges elsewhere that people should give from neither the best nor the worst, but from the average, of what they have. In its inimitable style, the Qur’ān in the present passage is aiming to persuade people to rise to a higher level of excellence and generosity by giving what is closer and dearer to their hearts.
 
As to whom charity should be directed, the verse explains: “to parents and the near of kin, to orphans and the needy, and to travellers in need” The verse gives a list of categories of people brought together through ties of family, kinship, compassion, and an integral strong framework of human social welfare, nurtured and promoted by religious faith.
 
This relationship was further defined by the Prophet who was reported to have said: “Start by being charitable to yourself. If you have something left, then to your immediate family. When you have something left after having looked after your family, then give to your relatives. If you have more, then to all others.” [Related by Muslim]
 
This example reveals the Islamic highly effective and common sense approach in guiding human individuals. It begins from man’s natural aptitudes and inclinations and takes him gradually and gently upwards to where it wants him to be. As he progresses and improves his human condition, he would not find himself over- strained or being forcibly dragged to fulfil his duties, or find that his natural needs and talents are being suppressed or thwarted. While his eyes and aspirations are cast as high as possible, and his heart and soul reach out towards God Almighty, man’s feet would be set firmly on the ground.
 
God knows that human beings tend to be selfish, and so He directs them to see to their own needs before those of others. God allows man to enjoy the good things of life, in moderation, and only when man has looked properly after himself does God direct him to be charitable towards others. The Prophet Muĥammad is quoted as saying: “The most noble charity is that made once one’s own needs are fulfilled; the upper (giving) hand is better than the lower (receiving) hand. Start with your dependants.” [Related by Muslim] Jābir ibn `Abdullāh, a Companion of the Prophet, reports: “A man once offered a lump of gold, the size of an egg, to the Prophet saying that he is giving it for charity and that it was all he had, but the Prophet turned away from him. The man came to the Prophet again from the right, then from the left, then from the back, saying the same thing. Every time the Prophet turned away from him. At last the Prophet took the lump of gold and threw it at him. Had it hit him, he would have been hurt. The Prophet then said, ‘A person would come with all he possesses and say he wants to give it away to charity. He then goes to beg from others. The best charity is that made when one’s own needs have been fulfilled.” [Related by Abū Dāwūd]
 
God also knows that human beings favour their immediate family and relatives, their parents and children, and so He urges them to give willingly to these relatives, thereby satisfying a natural human tendency, which is both legitimate and sensible, while benefitting a section of the community. For, unless these relatives are helped they would continue to be a burden on the rest of society, and it is far more dignified for them to be cared for by members of their own family. This is bound to bring people closer together and spread love and harmony within immediate and extended families, the vital nucleus of the larger human society.
 
Beyond that, man is required to show generosity towards a whole range of other human groups such as young orphans and those members of society who are helpless but are too sensitive to ask for help. Another group are those stranded travellers or immigrants, some of whom may be well-off but for reasons beyond their control are unable to have access to their money. The first Muslim community in Madinah had a sizeable section of such people, most of whom were migrants from Makkah who had left all their belongings behind.
 
All these are members of the Muslim community and Islam urges the well-off to act charitably towards them. It encourages people’s natural kindness and good-will to purify the hearts and souls of the donors, who give generously and willingly, and to ensure the welfare of those in need, thereby achieving greater cohesion and solidarity among the community in a smooth, fair and equitable manner.
 
The verse goes on to link such commendable charity with God Almighty, saying: “God is well aware of whatever good you do.” (Verse 215) God is aware of the deed as well as of the intention behind it. Thus, it will not go to waste. He has taken note of it and, being just, He will give a suitable reward for it.
 
This educational approach directs man’s heart and soul towards God Almighty with ease and deliberation. It picks man up from wherever he is and takes him to far wider horizons of civility and humanity which he would never reach without God’s guidance and grace.