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Draft:Verse 268 of Sura al-Baqara

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Verse 268 of Sura al-Baqara
Verse's Information
SuraSura al-Baqara (Qur'an 2)
Verse268
Juz'3
Content Information
Place of
Revelation		Medina
AboutSatan's promise of poverty in case of Infaq (spending) and God's promise of increase in wealth


Qur'an 2:268 presents God's promise of forgiveness, the pardoning of sins, and an increase in provisions for those who practice charitable spending (Infaq).[1] This is contrasted with the threat of Satan, who intimidates humanity with the prospect of poverty and indigence at the moment of giving charity.[2] Through this verse, the Qur'an emphasizes that while charitable spending may appear to diminish one's wealth, it actually increases an individual's spiritual and material standing.[3]

Scholars interpret Qur'an 2:268 as intrinsically linked to the preceding verse Qur'an 2:267 in the same sura,[4] which mandates the spending from good and lawful wealth.[5] Consequently, the verse conveys God's promise to forgive sins and increase the bounty of those who spend from their pure and lawful wealth.[6] Some scholars adopt a broader interpretation, suggesting that Satan's threat of poverty is to deter any righteous act.[7] The verse concludes by describing God as "al-Wasi'" (All-Encompassing; Bountiful), one of the Names of God.[8] This divine attribute is frequently paired with His attributes of Knowledge or Wisdom.[9]

In Qur'an 2:268, the term "Fahsha'" (indecency) is interpreted as encompassing any ugly or shameful act.[10] Linguistically, "Fahsha'" can also mean "Bukhl" (stinginess)[11] and exegetes assert that in this specific context, aligned with the preceding verses, "Fahsha'" refers to stinginess and the abandonment of Infaq.[12] Satan's bidding is understood as his whisperings,[13] through which he suggests the false idea that spending leads to poverty and destitution.[14] This fear of poverty incites greed and stinginess in human beings.[15] In this context, Satan is interpreted as manifesting as either the Jinn and humans or the Commanding Soul.[16]

According to exegetical interpretation, "Maghfirah" (forgiveness) in Qur'an 2:268 signifies the pardoning of sins, while "Fadl" (grace/bounty) refers to the increase of capital or wealth.[17] Thus, God bestows two rewards for Infaq: He forgives sins and compensates the spender for what has been given.[18] The verse mentions forgiveness before grace, indicating that forgiveness holds a higher and more significant status.[19]

Notes

  1. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 3, p. 50.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 336.
  3. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 337.
  4. ↑ Qurṭubī, Al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 Sh, vol. 3, p. 328.
  5. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 657.
  6. ↑ Mūsawī Sabziwārī, Mawāhib al-Raḥmān, 1409 AH, vol. 4, p. 370.
  7. ↑ Ziyāʾābādī, "Khudsāzī-yi Āyatullāh Ziyāʾābādī".
  8. ↑ Mūsawī Sabziwārī, Mawāhib al-Raḥmān, 1409 AH, vol. 4, p. 370.
  9. ↑ Mūsawī Sabziwārī, Mawāhib al-Raḥmān, 1409 AH, vol. 4, p. 370.
  10. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 336.
  11. ↑ Kāshānī, Tafsīr al-muʿīn, 1410 AH, vol. 1, p. 134.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 336.
  13. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 337.
  14. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 336.
  15. ↑ Quṭb, Fī ẓilāl al-Qurʾān, 1412 AH, vol. 1, p. 312.
  16. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, 1420 AH, vol. 7, p. 55.
  17. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 338.
  18. ↑ Faḍlallāh, Tafsīr min waḥy al-Qurʾān, 1419 AH, vol. 5, p. 107.
  19. ↑ Quṭb, Fī ẓilāl al-Qurʾān, 1412 AH, vol. 1, p. 312.

References

  • Faḍlallāh, Sayyid Muḥammad Ḥusayn. Tafsīr min waḥy al-Qurʾān. Beirut, Dār al-Malāk, 2nd ed., 1419 AH.
  • Fakhr al-Rāzī, Muḥammad b. ʿUmar. Mafātīḥ al-ghayb. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 3rd ed., 1420 AH.
  • Kāshānī, Muḥammad b. Murtaḍā. Tafsīr al-muʿīn. Edited by Ḥusayn Dargāhī. Qom, Kitābkhāna-yi Āyatullāh Marʿashī Najafī, 1st ed., 1410 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1st ed., 1374 Sh.
  • Mūsawī Sabziwārī, Sayyid ʿAbd al-Aʿlā al-. Mawāhib al-Raḥmān fī tafsīr al-Qurʾān. Beirut, Muʾassasat Ahl al-Bayt (a), 2nd ed., 1409 AH.
  • Qurṭubī, Muḥammad b. Aḥmad. Al-Jāmiʿ li-aḥkām al-Qurʾān. Tehran, Intishārāt-i Nāṣir Khusraw, 1st ed., 1364 Sh.
  • Quṭb, Sayyid Ibrāhīm Ḥusayn Shādhilī. Fī ẓilāl al-Qurʾān. Beirut/Cairo, Dār al-Shurūq, 17th ed., 1412 AH.
  • Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Introduction by Muḥammad Jawād Balāghī. Tehran, Nāṣir Khusraw, 3rd ed., 1372 Sh.
  • Ṭayyib, Sayyid ʿAbd al-Ḥusayn. Aṭyab al-bayān fī tafsīr al-Qurʾān. Tehran, Intishārāt-i Islām, 2nd ed., 1378 Sh.
  • Ziyāʾābādī, Sayyid Muḥammad. "Khudsāzī-yi Āyatullāh Ziyāʾābādī". Aparat website. Accessed: 12 Azar 1402 Sh.
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