Tafsir of Al-Baqarah 2:268

Surah Al-Baqarah (2:268)

It is known that after encouraging man to spend the best of what he possesses, the Almighty then warns him against the whisperings of Satan, saying: {The devil threatens you with poverty} (2:268).

This means: If you spend the best of your wealth, you will become poor, so do not heed his words, for the Merciful {promises you forgiveness from Himself and bounty}.

In this verse, there are several issues:

There is a difference of opinion regarding who "Satan" refers to here:

1. It is said to be Iblis (the Devil).
2. It is said to be all devils (Satanic beings).
3. It is said to be the devils among the Jinn and mankind.
4. It is said to refer to the commanding soul (al-Nafs al-Ammārah bi al-Sū’).

The term "promise" (al-wa‘d) is used for both good and evil. Allah says: {The Fire, Allah has promised it to those who disbelieve} (Al-Hajj: 72). This usage for evil can also be interpreted as mockery, similar to His saying: {So give them tidings of a painful punishment} (Al-Baqarah: 8).

Al-Faqr (الفقر) and al-Fiqr (الفقر) are two valid linguistic forms. It means being weak due to a lack of wealth. The root of al-Faqr in language relates to the breaking of the spine (kasr al-fiqār). A man is called faqr and faqīr if his spine is broken. Ṭarafah said:

I am not bound by a broken spine (poverty).

The author of Al-Kashshāf stated that al-Faqr (with a ḍammah on the fā’) and al-Faqr (with two fatḥahs) have both been recited.

We have already discussed the reality of whispering at the beginning of the Book, in the exegesis of {I seek refuge in Allah from the accursed Satan}.

It is narrated from Ibn Mas‘ūd (may Allah be pleased with him) that: "Satan has a sudden impulse (lammah), which is the incitement to evil, and the Angel has an impulse (lammah), which is the promise of good. Whoever finds the latter, let him know it is from Allah, and whoever finds the former, let him seek refuge in Allah from the accursed Satan and recite this verse."

Al-Ḥasan narrated that some of the Emigrants (Muhājirūn) said: "Whoever wishes to know where Satan is in relation to him, let him observe his inclination in the place where he finds a desire to commit wrongdoing."

As for His statement, **{and commands you immorality (al-faḥshā’)}**, there are interpretations:

The First Interpretation: Al-Faḥshā’ here means stinginess (miserliness). {and commands you immorality} means he incites you to stinginess, like a commander ordering his subordinate. In Arabic, the stingy person is called al-fāḥish. Ṭarafah said:

I see death targeting the noble ones, and choosing The choicest wealth of the tight-fisted miser.

Ya‘tām is derived from ‘āma (to move from one place to another) to milk when desired. He intended by al-fāḥish the miser. Allah says: {And indeed, he is intense in the love of wealth} (Al-‘Ādiyāt: 8).

Allah points out a subtlety here: Satan first frightens the person with poverty, and through this fear, he proceeds to command him immorality (al-faḥshā’) and incites him to stinginess. This is because stinginess is a blameworthy trait in everyone's view. Satan cannot make stinginess seem good in the person's eyes except by presenting that prerequisite—the fear of poverty.

The Second Interpretation: Regarding the meaning of al-Faḥshā’: It means Satan says, "Do not spend the best of your wealth in obedience to Allah lest you become poor." If the person obeys Satan in this, Satan increases his influence, preventing him from spending altogether—neither the good nor the bad—until he refrains from fulfilling obligatory rights, such as not paying Zakāh, not maintaining kinship ties, and not returning deposits. When he reaches this state, the burden of sins lifts from his heart, and he becomes indifferent to committing them. At that point, the breach widens, and he becomes bold in all sins—and this is al-Faḥshā’.

To elaborate: Every disposition has two extremes and a middle ground.

1. The Perfect Extreme: Spending everything one possesses for Allah’s sake, both the best and the worst.
2. The Immoral Extreme (al-Faḥish): Spending nothing for Allah’s sake, neither the best nor the worst.
3. The Middle Ground: Being stingy with the best wealth but spending the lesser quality.

When Satan intends to move a person from the virtuous extreme to the immoral extreme, he cannot do so except by dragging him to the middle ground first. If the person disobeys Satan at this stage, Satan loses hope in him. If he obeys, Satan hopes to drag him from the middle ground to the immoral extreme.

Thus, the middle ground is represented by {The devil threatens you with poverty}, and the immoral extreme is represented by {and commands you immorality}.

Then, after mentioning the degrees of Satan's whispering, the Almighty follows it up by mentioning the inspirations of the Merciful: {while Allah promises you forgiveness from Himself and bounty}.

• Forgiveness (Maghfirah) points to the benefits of the Hereafter.
• Bounty (Faḍl) points to what is gained in this world, such as generosity.

It is narrated that the Angel calls out every night: "O Allah, give every spender a replacement, and give every hoarder ruin."

There is a subtlety here: Satan promises you poverty in your worldly tomorrow, while the Merciful promises you forgiveness in your ultimate tomorrow (the Hereafter). The promise of the Merciful regarding the Hereafter is more worthy of acceptance for several reasons:

1. The existence of the worldly tomorrow is doubtful, whereas the existence of the Hereafter is certain and definite.
2. Even if the worldly tomorrow materializes, the wealth hoarded might remain, or it might not. But upon attaining the Hereafter, the promised forgiveness from Allah is guaranteed, as He is the Truthful, and falsehood is impossible in His speech.
3. Even if the hoarded wealth remains in the worldly tomorrow, man might not be able to benefit from it due to fear, illness, or preoccupation with another matter. However, upon attaining the Hereafter, benefit is certain through Allah's forgiveness, bounty, and grace.
4. Even if one benefits from the hoarded wealth in the worldly tomorrow, that benefit will undoubtedly cease and vanish. But the benefit from Allah's forgiveness, bounty, and grace is everlasting and never ceases.
5. The enjoyment of worldly pleasures is mixed with harms; you will not find any pleasure without it being a cause for tribulation in a thousand ways. This is unlike the benefits of the Hereafter, which are pure, free from impurities.

Whoever contemplates what we have mentioned will know that submitting to the promise of the Merciful—for bounty and forgiveness—is superior to submitting to the promise of Satan.

Once this is established, we say:

The meaning of Forgiveness (Maghfirah) is the expiation of sins, as Allah says: {Take from their wealth a charity that you may purify them and cause them to grow thereby} (At-Tawbah: 103).

There are two terms in the verse that indicate the perfection of this forgiveness:

1. The indefinite form of the word Maghfirah (forgiveness), meaning a forgiveness (of any kind).
2. The phrase {from Himself} (minhu). This indicates the high status of this forgiveness because the perfection of His generosity and the extent of His bounty are known to all rational people, and that the forgiveness is from Him is also known. By specifying that this forgiveness is from Him, it is understood that the intent is to magnify the status of this forgiveness, as the greatness of the Giver indicates the greatness of the gift.

The perfection of this forgiveness might mean what He stated in another verse: {those Allah will change their sins into good deeds} (Al-Furqān: 70). It might also mean that this forgiveness will serve as an intercession for the forgiveness of the sins of other sinners. Or, the perfection of that forgiveness might be something our intellects cannot grasp while we are in the abode of this world, as most details of the Hereafter are veiled from us here.

As for the meaning of Bounty (Faḍl), it is the immediate compensation in this world. This bounty can have several interpretations, in my view:

1. The Virtue of Generosity: This Faḍl refers to the virtue attained by the soul, which is the virtue of generosity and liberality. The ranks of happiness are three: psychic (soul-related), physical, and external (material). Possessing wealth is an external virtue, while acquiring the trait of generosity is a psychic virtue. It is agreed that the noblest of these three ranks is psychic happiness, and the basest is external happiness. If one does not spend wealth, external happiness is achieved, and the opposing psychic state is present. But when spending occurs, psychic perfection is achieved alongside external deficiency. This state is undoubtedly more complete. Thus, it is established that mere spending necessitates the attainment of what Allah has promised: the attainment of Faḍl.
2. Spiritual Illumination: When the disposition of spending is established, the soul's preoccupation with worldly pleasures and its eagerness for worldly demands cease. Nothing prevents the light of Allah's Majesty from manifesting to the soul except the love of this world. This is why the Prophet (peace be upon him) said: "If not for the devils whispering into the hearts of the children of Adam, they would surely gaze upon the dominion of the heavens." When the dust of the love of this world is removed from the face of the heart, it becomes illuminated by the lights of the Holy Realm, becoming like a shining star, joining the spirits of the angels. This is the Faḍl.
3. Worldly Openings (The Best View): Whenever a person is known for spending his wealth in good causes, hearts incline toward him, and they do not obstruct him in his needs. Consequently, the doors of the world open up for him. Furthermore, those whose wealth he spent on will support him with their prayers and intentions, and Allah will open the doors of good for him.

He concluded the verse with {And Allah is All-Encompassing, All-Knowing} (2:268).

This means: He is All-Encompassing in forgiveness, capable of enriching you and replacing what you spend. He is All-Knowing; nothing you spend is hidden from Him, so He will replace it for you.

Verse 269