Iron (Al-Hadid): (11) Who is it that...

Issues Discussed:

It is mentioned that when this verse was revealed, a Jew said mockingly, "Has the God of Muhammad become in debt that He needs to borrow?" Abu Bakr struck him. The Jew complained about this to the Messenger of Allah (peace be upon him). The Prophet asked him what he intended, and the Jew replied that he could not control himself. Then the verse was revealed: {And you will surely hear much abuse from those who were given the Scripture before you and from those who associate others with Allah} (Al 'Imran: 186).

The scholars state that the Jew said this only out of mockery, not because a rational person believes that God is in need. Similarly, this applies to their saying: {Indeed, Allah is poor, while we are rich} (Al 'Imran: 181).

Through this verse, the Almighty strongly encourages people to spend their wealth in supporting Muslims, fighting disbelievers, and aiding poor Muslims. This spending is termed a "loan" because of the promise of Paradise attached to it, likened to a loan transaction.

There is a difference of opinion regarding what this spending refers to:

1. Some say it refers to obligatory expenditures.
2. Others say it refers to voluntary acts of charity (Nawafil). The closer view is that it encompasses both.

Scholars have mentioned several interpretations for the term "goodly loan" (Qard Hasan):

1. Muqatil said: It means spending with a willing heart.
2. Al-Kalbi said: It means giving charity solely for the sake of Allah.
3. Some scholars said: A loan is not considered "goodly" unless it combines ten characteristics:

• First: That the source of the wealth be lawful (Halal). The Prophet (PBUH) said: "Indeed, Allah is pure and accepts only that which is pure," and "Allah does not accept prayer without purification, nor charity from ill-gotten gains (Ghullul)."
  • Second: That one spends from what is most precious to them, not giving the inferior portion. Allah says: {And do not intend to spend the vile from it} (Al-Baqarah: 267).
  • Third: That one gives charity while loving it and needing it, hoping for life. This is implied by Allah’s saying: {Righteousness is not that you turn your faces...} (Al-Baqarah: 177) and by the interpretation of {And they give food, despite love for it} (Al-Insan: 8). The Prophet (PBUH) said: "Charity is when you give while you are healthy and eager for wealth, desiring a long life, and you do not delay until your soul reaches the throat, saying, 'So-and-so should have this, and so-and-so should have that.'"
  • Fourth: That the charity is directed to the neediest who deserve it most. This is why Allah specified certain groups (Ahl al-Sahm) as recipients.
  • Fifth: That one conceals the charity as much as possible, as Allah says: {If you give charity openly, it is good; but if you give it secretly to the poor, it is better for you} (Al-Baqarah: 271).
  • Sixth: That one does not follow the charity with boasting (Mann) or causing harm (Adha). Allah says: {O you who have believed, do not invalidate your charities by boasting or by injury} (Al-Baqarah: 264).
  • Seventh: That the intention is solely for the Face of Allah, without showing off (Riya'). As He says: {Except seeking the countenance of his Lord, the Most High. And he will be satisfied} (Al-Layl: 20-21). The one showing off is blameworthy by consensus.
  • Eighth: That one considers what they give as insignificant, even if it is large, because it is a small part of the world, and the entire world is small. This is one interpretation of {And do not bestow favor seeking to gain more} (Al-Muddaththir: 6).
  • Ninth: That the wealth given is among what is most beloved to you. Allah says: {You will never attain righteousness until you spend of what you love} (Al 'Imran: 92).
  • Tenth: That one does not view their own honor as high and the poor person as lowly. Rather, the opposite should be true in one's view: one sees the poor person as someone to whom Allah has entrusted the provision He already guaranteed for them (cf. Al-Hud: 6), and one sees oneself as indebted to the poor person.

If these ten descriptions are combined, the charity constitutes a "goodly loan." This verse is further explained in Surah Al-Baqarah.

Regarding the Phrase: {and He will multiply it for him, and he will have a noble reward}

This involves two issues:

The Almighty guaranteed two things for this goodly loan:

1. Multiplication, as mentioned in Surah Al-Baqarah.
2. A noble reward in addition to the multiplication.

There are two views on this:

1. The view of our scholars (Ash'ari): The multiplication refers to Allah adding to the stipulated reward an equivalent amount as a favor (Tafaddul). The "noble reward" refers to the basic reward itself. If one argues that the basic reward is also a favor, thus negating distinction, the response is: Allah has decreed in the Preserved Tablet that whoever performs such an act receives a specific amount of reward. That specific amount is the reward. When an equivalent amount is added to it, that addition is the "multiplication."
2. The view of Al-Juba'i (Mu'tazilite): The rewards (compensation) are added to the basic reward, and that sum constitutes the multiplication. The reward is described as "noble" because it is what brought about that doubling and caused that increase.

Ibn Kathir and Ibn 'Amir recited {fa-yuḍa'ifuhu} (with a shaddah on the ḍād and without an alif). Ibn Kathir recited it with a fatḥah on the fā’, while Ibn 'Amir recited it with a ḍammah on the fā’.

'Asim recited {fa-yuḍā'ifuhu} (with an alif and a fatḥah on the fā’).

Nafi', Abu 'Amr, Hamzah, and Al-Kisai recited {fa-yuḍā'ifuhu} (with an alif and a ḍammah on the fā’).

Abu 'Ali Al-Farsi stated that yuḍa'if and yuḍā'if mean the same thing. The issue lies in justifying the indicative mood (Rafa') versus the subjunctive mood (Nasb):

• Justification for Rafa' (e.g., fa-yuḍa'ifuhu): It is clearly connected (conjoined) to {yaqriḍu} (he loans), or it is a new, independent clause, as if saying: "So He multiplies it for him."
• Justification for Nasb (e.g., fa-yuḍa'ifahu): Since the verse begins with an interrogative {Man dhalladhi...} (Who is it that...), it is as if the meaning is: "Is there anyone who would loan Allah a goodly loan?" In this case, {fa-yuḍa'ifahu} becomes the direct response to the question, hence it is in the subjunctive mood.