| Al 'Imran: (180) And let not those who...

It is known that after Allah the Exalted greatly encouraged spending oneself (in sacrifice) in Jihad in the preceding verses, He here begins to encourage spending wealth in Jihad, and clarifies the severe warning for those who are stingy in spending wealth for the sake of Allah. There are several issues in this verse:

Issue 1: The Reading of the Verb

Qur'an reciter Hamza read the verb as {وَلَا تَحْسَبَنَّ} (wa lā taḥsabanna) with a tā’ (ت), while the rest read it with a yā’ (ي) as {وَلَا يَحْسَبَنَّ} (wa lā yaḥsabanna).

As for Hamza's reading with the tā’ dotted from above, Al-Zajjaj explained its meaning as: "Do not think that the stinginess of those who are stingy is good for them." In this case, the direct object (the thing being thought good) is omitted, indicated by the following verb yabkhalūn (يبخلون).

As for those who read it with the yā’ dotted from below, there are two interpretations:

1. The subject (fā'il) of {يَحْسَبَنَّ} is a pronoun referring to the Messenger of Allah (PBUH), or a pronoun referring to anyone. The meaning would be: "Let not the Messenger of Allah, or let not anyone, think that the stinginess of those who are stingy is good for them."
2. The subject of {يَحْسَبَنَّ} is those who are stingy themselves. In this case, the object is omitted, meaning: "Let not those who are stingy think that their stinginess is good for them." The omission is permissible because the verb yabkhalūn indicates the action (stinginess), similar to the saying: "Whoever lies, it will be bad for him" (meaning: lying is bad for him). Another example cited is poetry where the pronoun referring to "kingship" is omitted because the word "kings" was already mentioned.

Issue 2: The Word {هُوَ} (It is)

The word {هُوَ} (huwa) in {هُوَ خَيْرٌ لَهُمْ} (it is good for them) is called faṣl (a separator) by the Basrans and ʿimād (a pillar/support) by the Kufans. This is because when the verb yabkhalūn (they are stingy) is mentioned, it is as if the noun al-bukhl (stinginess) itself was mentioned. It is as if the statement was: "Let them not think that stinginess is good for them."

The precise explanation is that the subject has a reality, and the predicate has a reality. The fact that the reality of the subject is described by the reality of the predicate is an attribute added to the reality of the subject and the reality of the predicate. Since this description is something beyond the two entities themselves, a third element—the word {هُوَ}—is necessary to indicate this description.

Issue 3: The Object of Stinginess

The verse indicates a condemnation of stinginess regarding some forms of good and benefit. This good can be interpreted as wealth or knowledge.

The First Opinion: This severe warning pertains to stinginess with wealth. The meaning is: Let these misers not imagine that their stinginess is good for them; rather, it is evil for them. This is because the punishment for their stinginess will remain upon them, which is what is meant by {سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ} (They will be made to wear what they hoarded on the Day of Resurrection), while those material possessions will not remain with them. This aligns with {وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ} (And to Allah belongs the inheritance of the heavens and the earth).

The Second Opinion: The intended meaning of this stinginess is stinginess with knowledge. This is because the Jews were concealing the description of Prophet Muhammad (PBUH) and his attributes. This concealment was a form of stinginess. It is said, "So-and-so is stingy with his knowledge." Knowledge is undoubtedly a grace from Allah, as He says: {وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا} (And Allah taught you what you did not know. And great was the favor of Allah upon you) (An-Nisa: 113). Furthermore, Allah taught the Jews and Christians what was in the Torah and the Gospel. If they concealed the glad tidings of Muhammad's advent found in these two Books, it was stinginess.

The First Opinion is Stronger, supported by two points:

1. Allah says: {سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ} (They will be made to wear what they hoarded). If we interpret this as knowledge, we would need to employ figurative language (metaphor) in interpreting this part of the verse. If we interpret it as wealth, we do not need metaphor, making this interpretation preferable.
2. If we apply this verse to wealth, it serves as an encouragement to spend wealth in Jihad, thus creating a good coherence with the preceding verses. If we apply it to the Jews concealing what they knew from the Torah, the coherence is broken, except through forced interpretation. Therefore, the first opinion is stronger.

Issue 4: The Definition of Stinginess

The majority of scholars hold that stinginess is defined as withholding what is obligatory (wājib), and withholding what is voluntary (taṭawwuʿ) is not considered stinginess. They support this with several arguments:

1. The verse indicates a severe warning for stinginess, and a warning is only appropriate for what is obligatory.
2. Allah condemned and criticized stinginess. Withholding a voluntary act should not result in the condemnation or criticism of the doer.
3. Allah is never devoid of performing supererogatory favors (tafaḍḍul), as His capabilities for favor are infinite, while everything that comes into existence is finite. Thus, Allah must necessarily leave some favors unperformed. If leaving a favor unperformed were stinginess, it would necessitate that Allah (Exalted is He far above) is described as stingy.
4. The Prophet (PBUH) said: "What disease is more grievous than stinginess?" It is known that one who refrains from voluntary giving does not deserve this description.
5. If one who refrains from voluntary giving were stingy, then the one who possesses all wealth, no matter how great, would be obliged to spend everything to escape stinginess.
6. Allah says: {وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ} (And spend of what We have provided for them) (Al-Baqarah: 3). The particle min (of/some) implies partiality. Thus, the meaning is those who spend some of what Allah has provided them. Then Allah describes them: {أُولَئِكَ عَلَى هُدًى مِنْ رَبِّهِمْ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ} (Those are the ones who are on guidance from their Lord, and it is those who are the successful) (Al-Baqarah: 5). He described them with guidance and success. If the one who refrains from voluntary giving were a blameworthy miser, this description would not be correct.

Therefore, it is established by this verse that stinginess is the abandonment of the obligatory. However, obligatory spending has many categories: spending on oneself and one's dependents; spending related to Zakat obligations; spending when Muslims need to repel an enemy intending to kill them and seize their wealth—in this case, they must spend their wealth to repel the enemy, as this is akin to defending oneself. Also, if a Muslim becomes destitute, it is obligatory to give him enough to sustain his life. All these expenditures are obligatory, and neglecting them falls under stinginess. And Allah knows best.

Then Allah the Exalted said: {سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ} (They will be made to wear what they hoarded on the Day of Resurrection). This contains several issues:

Issue 1: Interpretation of this Warning

There are several ways to interpret this warning:

The First Way: To take this literally, meaning Allah will place a collar around their necks that will cause their torment. It is said that Allah will transform those hoarded possessions into living serpents that will be like collars around their necks, twisting around their necks. It is also possible that these serpents will twist around their entire bodies. As for what is around their necks, it is because they were obligated to pay Zakat but refused. As for what twists around their bodies, it is compensation because they used to cling to that wealth, so they are compensated by having serpents cling to them as if they were bound to them. Alternatively, the collar could be a collar of fire placed around their necks, similar to His saying: {يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ} (The Day it will be heated in the fire of Hell and therewith their foreheads and their flanks and their backs will be branded) (At-Tawbah: 35). Ibn Abbas (RA) narrated that the withheld Zakat will be placed around their necks like a collar in the form of a two-horned viper that will strike their cheeks, saying: "I am the Zakat that you were stingy with in the world."

The Second Way: Interpreting {سَيُطَوَّقُونَ} (They will be made to wear/encircle). Mujahid said: They will be tasked to bring forth what they hoarded on the Day of Resurrection. Similar to this is what is narrated from Ibn Abbas, who used to recite the verse: {وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ} (And upon those who are able [to fast it] - a ransom) (Al-Baqarah: 184), where commentators explain yuṭīqūnahu as "they are tasked with it but cannot bear it." Similarly, {سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ} means they will be commanded to pay what they withheld when they are unable to bring it forth, serving as a reprimand, meaning: Why didn't you do this when it was possible?

The Third Way: That {سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ} means they will be held accountable for its sin in the Hereafter. This is metaphorical, not implying actual collars. It is said, "So-and-so is like a collar around the neck of so-and-so." Arabs use making something a collar around the neck to express the firm imposition of a matter. Hence, it is said, "I have entrusted this matter to you," or "I have placed this matter around your neck." Allah says: {وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ} (And We have made every man's fate cling to his neck) (Al-Isra: 13).

The Fourth Way: If we interpret this stinginess as stinginess with knowledge, then the meaning of {سَيُطَوَّقُونَ} is that Allah will place a collar of fire around their necks. The Prophet (PBUH) said: "Whoever is asked about knowledge he possesses and conceals it, Allah will bridle him with a bridle of fire on the Day of Resurrection." The meaning is that they will be punished in their mouths and tongues with this bridle because they did not speak with their mouths and tongues what indicated the truth.

It is worth noting that interpreting this stinginess as concealing the proofs of Prophet Muhammad's prophethood is not far-fetched, because the Jews and Christians are described as stingy and condemned for it in the Qur'an. Allah says about them: {أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذًا لَا يُؤْتُونَ النَّاسَ نَقِيرًا} (Or do they have a share in the dominion? Then they would not give the people even a speck on a date seed) (An-Nisa: 53). He also said about them: {الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ} (Who are stingy and enjoin stinginess upon the people) (An-Nisa: 37). Furthermore, this verse is immediately followed by: {لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ} (Allah has certainly heard the statement of those who said, "Indeed, Allah is poor while we are rich") (Al 'Imran: 181), which is one of the sayings of the Jews. It is also plausible that the verse is general, covering stinginess with knowledge and stinginess with wealth, and the warning applies to both.

Issue 2: The Mu'tazila Stance

The Mu'tazila argue that this verse proves the definite punishment (qaṭʿ) for the grave sinners (fāsiqūn). This is because the one obligated to fulfill these rights, which are not waived, is one who believes in the Messenger and the Sharia. As for {بَلْ هُوَ شَرٌّ لَهُمْ} (Rather, it is worse for them), it is because it leads to deprivation of reward and the attainment of Hellfire. As for {سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ}, it is explicit regarding the warning.

The discussion on this issue has already taken place in Surah Al-Baqarah.

Then Allah the Exalted said: {وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ} (And to Allah belongs the inheritance of the heavens and the earth). This has two interpretations:

The First: To Allah belongs whatever is in them that their inhabitants inherit, whether wealth or otherwise. So why are they stingy with what they possess and do not spend it in His way? Similar to His saying: {وَأَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ} (And spend from that in which He has made you successors) (Al-Hadid: 7).

The Second, which is the view of the majority: It means that the inhabitants of the heavens and the earth will perish, and the possessions will remain, having no owner except Allah. This resembles inheritance because people claim ownership, but when they die and leave no successors, He becomes the inheritor. The purpose of the verse is that the ownership of all owners is nullified except the ownership of Allah, the Glorified, thus becoming like inheritance. Ibn Al-Anbari said: It is said, "So-and-so inherited the knowledge of so-and-so" if he became the sole possessor of it after having been a partner in it. Allah says: {وُوَرِثَ سُلَيْمَانُ دَاوُودَ} (And Solomon inherited David) (An-Naml: 16), meaning he became unique in that matter after David had shared in it and dominated it.

Then Allah the Exalted said: {وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ} (And Allah, of what you do, is Acquainted). Ibn Kathir and Abu 'Amr read it as {بِمَا يَعْمَلُونَ} (of what they do) with a yā’ (غaybah - third person), referring to those who are stingy. The meaning is: Allah is acquainted with what they do (those who withhold rights) and will recompense them for it. The rest read it with a tā’ (khiṭāb - second person address), because the preceding verse was addressed to the believers: {وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ} (And if you believe and fear Allah, for you is a great reward) (Al 'Imran: 179), and Allah is acquainted with what you do and will reward you for it. The third-person reference (yā’) is considered closer to the context than the second-person address (tā’). Al-Kashshaf's author said that the yā’ is used through iltifāt (shift in perspective) and is more emphatic in warning.

< { LĀQAD SAMIʿA L-LĀHU QAWLA L-LADhĪNA QĀLŪ INNA L-LĀHA FAQĪRUN WA NAḤNU AGhNIYĀʾU SANAKTUBU MĀ QĀLŪ WA QATLAHUMU L-ANBIYĀʾA BI-GHAYRI L-ḤAQQI WA NAQŪLU DHŪQŪ ʿADHĀBA L-ḤARĪQ * DHĀLIKA BI-MĀ QADDAMAT AYDĪKUM WA ANNA L-LĀHA LAYSA BI-ẒALLĀMIN LI-L-ʿABĪD } >

"Allah has certainly heard the statement of those who said, 'Indeed, Allah is poor while we are rich.' We will record what they said and their killing of the prophets without right, and We will say, 'Taste the punishment of the burning fire. That is for what your hands have put forth, and indeed, Allah is not ever unjust to His servants.'"