Al-Baqarah: (245) Who is it that would loan Allah...

Issues in the Verse:

When Allah commanded fighting in the way of Allah, He immediately followed it with: {Who is it that would loan Allah a goodly loan?}

There are two main opinions among the exegetes regarding this:

First Opinion: This verse is connected to what preceded it, and the intended loan refers specifically to spending in Jihad.

• The one unable to fight is encouraged to spend on the poor who are able to fight.
• The one able to fight is commanded to spend on himself for the sake of Jihad.
• Allah then emphasizes this by saying: {And Allah restricts and expands.} This knowledge encourages reliance on Allah's bounty more than on one's wealth, prompting one to spend in Allah's way and avoid stinginess in that spending.

Second Opinion: This statement is a new beginning, unconnected to what came before.

• Those holding this view differ: Some say the loan refers to spending wealth, while others say it refers to something else.
• Those who say it refers to spending wealth have three sub-opinions:
  1. The First: It refers to non-obligatory charity (Sadaqah). This is the view of Al-Asamm.
     • Argument 1: Allah termed it a "loan" (Qard), and a loan must be voluntary (a gift/donation).
     • Argument 2 (Reason for Revelation): Ibn Abbas (RA) narrated that the verse was revealed concerning Abu Ad-Dahdah. He asked the Prophet (PBUH): "O Messenger of Allah, I have two gardens. If I give one away in charity, will I have its like in Paradise?" He replied, "Yes." Abu Ad-Dahdah asked, "And Umm Ad-Dahdah is with me?" He replied, "Yes." "And the children with me?" He replied, "Yes." So, he gave away his best garden, which was called Al-Haninah. Abu Ad-Dahdah returned to his family, who were in the garden he gave away. He stood at the gate and told his wife. She replied, "May Allah bless you in what you have purchased!" They left it and handed it over. The Prophet (PBUH) used to say: "How many fruitful palm trees, whose roots reach into Paradise, does Abu Ad-Dahdah possess!"
     • Once the reason for revelation is known, it becomes clear that this loan refers to something voluntary, not obligatory.
  2. The Second: It refers to obligatory spending in the way of Allah. The argument for this is that the verse concludes with {And to Him you will return,} which acts as a warning, fitting only for an obligation.
  3. The Third (The Closest View): It encompasses both obligatory and voluntary spending, similar to the verse: {The example of those who spend their wealth in the way of Allah is like that of a grain which grows...} (Al-Baqarah: 261).

• Those who say this loan refers to something other than spending wealth: They mention a narration from some companions of Ibn Mas'ud that it refers to saying: SubhanAllah, Al-Hamdulillah, La ilaha illAllah, Wallahu Akbar.
  • Al-Qadi (Al-Baqillani) considered this view distant, as the term "loaning" (Iqrad) is not used for these phrases in linguistic usage. He stated this view cannot be sound unless we interpret it as: If a poor person possesses nothing but holds the intention that if he were able, he would spend and give, then that intention stands in place of the spending. It is narrated that the Prophet (PBUH) said: "Whoever does not have something to give in charity, let him curse the Jews, for that is a charity for him."

There is a difference of opinion on whether the term "loan" here is literal or metaphorical.

First Opinion (Literal): Zajjaj held that it is literal. A loan is anything done with the expectation of reward. Arabs say, "I have a good or bad loan with you," meaning the action for which one is rewarded. Umayyah ibn Abi As-Salt said:

Every person will be rewarded for their loan, good or bad, or indebted like the one who is repaid.

What supports this is that the root of Qard in language means "to cut off." Qirad (sharecropping) and Inqaraḍa al-qawm (the people perished) derive from it, meaning their trace was cut off. Thus, to loan means to cut off a portion of one's wealth or action for which one will be rewarded.

Second Opinion (Metaphorical): The term "loan" here is metaphorical. A conventional loan is giving something expecting its like in return. In spending for Allah's sake, one spends expecting a replacement, but there are differences:

1. A loan is usually taken by the needy due to poverty, which is impossible for Allah.
2. The return in a conventional loan is usually the like amount, whereas here the return is a multiplication (double or more).
3. The money taken by the borrower does not become his property, whereas the money spent here belongs to Allah.

Despite these differences, Allah called it a loan to indicate that this spending will not be lost. Just as a loan must be repaid without fail, the reward due for this spending will inevitably reach the responsible person. It is narrated that when this verse was revealed, the Jews said: "Allah is poor, and we are rich; He asks us for a loan!" This statement suits their ignorance and foolishness, as they usually resort to anthropomorphism, saying their deity is an old man. Al-Qadi noted that one who says such things about their deity should not be surprised if they describe Him as poor.

Inquiry: What is the meaning of Allah's statement: {Who is it that would loan Allah a goodly loan?} and why is the discourse in the form of a question? Answer: Using a question form is closer to encouraging the action than a direct command.

Regarding {a goodly loan} (Qardan Hasanan), there are two issues:

Issue 1: Al-Wahidi stated that "loan" here is a noun, not a verbal noun (Masdar). If it were a verbal noun, it would imply "loaning to Allah" (i.e., Allah is the one receiving the loan).

Issue 2: The description "goodly" (Hasana) has several interpretations:

1. It means the spending must be lawful and pure, unmixed with the unlawful, as impurity might spoil the action and its reward.
2. That the spending is not followed by complaint or harm to the recipient.
3. That it is done with the intention of seeking closeness to Allah, as actions done for ostentation (Riya') do not merit reward.

Regarding {and He will multiply it for him}:

Issue 1: There are four readings for {He will multiply} (Yuḍā'ifuhu):

1. Abu Amr, Nafi', Hamzah, and Al-Kisai read it with an Alif and in the nominative case (Fayuḍā'ifuhu).
2. Asim read it with an Alif and in the accusative case (Fayuḍā'ifahu).
3. Ibn Kathir read it with a Shaddah (intensification) and in the nominative case, without an Alif (Fayuḍa'ifuhu).
4. Ibn Amir read it with a Shaddah and in the accusative case (Fayuḍa'ifahu).

The difference between intensification (with Shaddah) and lightening (without Shaddah) are two linguistic variations. The nominative case (Raf') connects it to Yuqriḍu (He loans). The accusative case (Nasb) carries the meaning rather than the form, as the meaning is: "He loans, and He multiplies it for him." The nominative case is preferred because it implies consequence/result (Jawab al-Jaza'), which requires the Fā' particle to be in the nominative case.

Issue 2: Multiplication (Tad'īf), weakening (Iḍ'āf), and doubling (Muda'afah) all mean increasing beyond the original amount to reach double or more. There is an omission in the verse; the meaning is: "He will multiply his reward for him."

Regarding {manyfold} (Adā'ifan Kathīrah): Some scholars mentioned a specific measure for this. The best interpretation is that it refers to the measure mentioned in {The example of those who spend their wealth in the way of Allah is like that of a grain which grows seven ears} (Al-Baqarah: 261). It is argued that the ambiguous statement should be clarified by the explicit one, as both verses concern spending. However, it can be countered that Allah did not limit it here, as He added later: {And Allah multiplies for whom He wills} (Al-Baqarah: 261).

Second Opinion (The soundest, chosen by As-Suddi): No one knows the exact amount or measure of this multiplication. Allah kept it vague because, in matters of encouragement, the vague promise of abundance is stronger than a limited, specified amount.

Regarding {And Allah restricts and expands} (Wallahu Yaqbiḍu wa Yabsuṭ): There are several ways this relates to the preceding context:

1. Since Allah is the Restrictor and Expander, if poverty is decreed for the one commanded to spend, he should spend anyway, as he will be poor whether he spends or not. If wealth is decreed, he should spend, as he will be wealthy whether he spends or not. In either case, spending in Allah's way is preferable.
2. When a person knows that restriction and expansion are by Allah, his focus shifts away from worldly wealth, and his reliance rests on Allah. This makes it easier for him to spend wealth for Allah's pleasure.
3. Allah expands for His servants and restricts them; therefore, do not be stingy with what He has expanded for you, lest He replaces your abundance with constriction.
4. After urging them to give charity, Allah informed them that they cannot do so except through His success and aid. Thus, {And Allah restricts and expands} means He restricts hearts so they do not proceed to this obedience, and He expands some of them so they proceed to this obedience.

Then He said: {And to Him you will return,} meaning to a place where there is no judge or controller other than Him. And Allah knows best.

The Second Story: The Story of Talut

{Have you not considered the chiefs of the Children of Israel after Moses, when they said to a prophet among them, "Appoint for us a king that we may fight in the way of Allah"? He said, "Would you perhaps refrain from fighting if fighting were prescribed for you?" They said, "And what is wrong with us that we should not fight in the way of Allah while we have been driven out from our homes and from our children?" But when fighting was prescribed for them, they turned away, except a few of them. And Allah is Knowing of the wrongdoers.}