| An-Nisa (The Women): (37) Those who are stingy and enjoin...

There are several issues concerning this verse:

• Hamzah and Al-Kisā'ī recited it as {bil-bukhl} (with fatḥa on the bā' and khā'), which is a dialect used by the Anṣār (Helpers).
• The rest recited it as {bil-bukhl} (with ḍammah on the bā' and khā'), which is considered the more elevated/standard pronunciation.

The phrase {الذين يبخلون} (Those who are stingy) can be analyzed in several ways:

1. It is an apposition (badal) to the preceding phrase: {من كان مختالاً فخوراً} (who is conceited and boastful). The meaning is: Allah does not love those who are conceited and boastful, nor does He love those who are stingy.
2. It is in the accusative case (naṣb) as an object of condemnation (dhamm).
3. It can be in the nominative case (rafʿ) also as an object of condemnation.
4. It can be a new subject (mubtadaʾ) with an omitted predicate, as if saying: "Those who are stingy, and do and act thus, are deserving of all blame."

Al-Wāḥidī stated that there are four pronunciations for the word bukhl:

1. Bukhl (with fatḥa on both letters), similar to qufl (lock).
2. Bukhl (with fatḥa on the bā' and ḍammah on the khā'), similar to karm (generosity).
3. Bukhl (with ḍammah on the bā' and fatḥa on the khā'), similar to fuqr (poverty).
4. Bukhl (with ḍammah on both letters).

Linguistically, it signifies withholding beneficence (manʿ al-iḥsān). In Sharia, it refers to withholding what is obligatory.

There are three main interpretations regarding whom this verse targets:

1. The Jews: Ibn ʿAbbās said they are the Jews who were stingy about admitting the characteristics of the Prophet Muhammad (PBUH) which they knew from the Torah. They also commanded their people to conceal this knowledge.
   • {ويكتمون ما آتاهم الله من فضله} (And they conceal what Allah has given them of His bounty) refers to the knowledge in their Book regarding the Prophet's description.
   • {وأعتدنا للكافرين عذاباً مهيناً} (And We have prepared for the disbelievers a humiliating punishment) refers to the punishment prepared for the Jews in the Hereafter.
   • Supporting Argument: Those who hold this view argue that mentioning "disbelievers" (al-kāfirīn) at the end implies that the subject at the beginning of the verse is also a disbeliever.

2. Stinginess with Wealth: Others argue that it refers specifically to stinginess with wealth.
   • Supporting Argument: This verse follows the previous verse (36) which commanded fulfilling the rights of people concerning wealth (kindness to parents, relatives, orphans, the needy, neighbors, companions, and travelers). Since fulfilling these duties requires spending wealth, the subsequent condemnation of stinginess must relate to financial withholding.

3. General Stinginess: A third view holds that the term is general, encompassing stinginess with knowledge and religion, as well as stinginess with wealth, because the wording is general, and all forms of withholding are blameworthy.

Allah mentions three blameworthy characteristics in this verse:

1. Being stingy: {الذين يبخلون}.
2. Enjoining stinginess upon others: {ويأمرون الناس بالبخل}. This is the height of loving stinginess.
3. Concealing Allah's bounty: {ويكتمون ما آتاهم الله من فضله}. This means they feign poverty while wealthy, inability while capable, and lack while possessing the means.

This concealment might lead to disbelief (kufr), such as complaining against God's decree or showing discontent with destiny, which ultimately leads to disbelief. This explains why the verse concludes: {وأعتدنا للكافرين عذاباً مهيناً} (And We have prepared for the disbelievers a humiliating punishment).

• If the verse is specific to the Jews (as per the second opinion in Issue 4), the reference to kāfir is clear, as concealing the truth of prophethood constitutes disbelief.
• Alternatively, the term kāfir here might refer to one who is ungrateful for blessings (kāfir bi-n-niʿmah), rather than one who disbelieves in the religion and law.

| {And those who spend their wealth to be seen by people, and believe not in Allah nor in the Last Day. And whoever takes Satan as a companion, then what an evil companion he has!}