Iron (Al-Hadid): (18) Indeed, the men who give charity and the women who give charity...

There are several issues concerning this verse:

Issue 1: The Recitation of "Al-Musaddiqīn"

There are two main recitations for the word {المصدقين} (the men who give charity) and {المصدقات} (the women who give charity):

1. With Takhfīf (Lightening/No Shadda): Ibn Kathir and 'Asim (in the narration of Abu Bakr) recited it as {المُصَدِّقِينَ} (Al-Musaddiqīn) with a light Ṣād.
   • Meaning: In this case, Musaddiq means the believer (المؤمن). The meaning becomes: "Indeed, those who believed and did righteous deeds." Lending to God (as mentioned later) is considered a righteous deed.
   • Argument for this recitation being preferable (according to some):
     • First reason: If one gives charity or lends to God without being a believer, they would not fall under the promise mentioned in the verse. Thus, the apparent meaning of the verse is preserved under the Takhfīf recitation, whereas the Tashdīd recitation might seem to leave the promise unfulfilled for a non-believer who gives charity.
     • Second reason: If Musaddiq means one who gives charity, then saying {إن المصدقين والمصدقات} and {وأقرضوا الله} (and lend to God) becomes repetitive, as they refer to the same action. The Takhfīf recitation avoids this repetition.
   • Evidence for the Takhfīf recitation: Some narrations suggest the reading was {ءانّ المتصدقين والمتصدقات} (with the feminine Tā’). Furthermore, the phrase {وأقرضوا الله قرضاً حسناً} (and lend to God a good loan) acts as an interjection (a parenthetical remark) between the subject and the predicate. An interjection functions like an adjective, making it more closely related to the act of giving charity (Ṣadaqah) than to mere belief (Taṣdīq).

2. With Tashdīd (Doubling/Shadda): The rest of the reciters, including Hafs from 'Asim, recited it as {إِنَّ الْمُصَدِّقِينَ وَالْمُصَدِّقَاتِ} (Al-Muṣaddiqīn) with a heavy Ṣād.
   • Response by proponents of Takhfīf: Those who favor the Takhfīf recitation argue that {وأقرضوا} is not an interjection but is coordinated (conjoined) with the meaning of the subject. Since {المصدقين} means "those who believed" (i.e., those who ṣaddaqū), the verse structure implies: "Indeed, those who believed and lent to God."

Issue 2: The Grammatical Structure

There is a perceived grammatical awkwardness in conjoining a verb ({وأقرضوا} - and lend) to a noun ({المصدقين} - the givers of charity). What is the benefit of adhering to this structure?

• Al-Kashshāf's view: The verb {وأقرضوا} is coordinated with the meaning of the noun {المصدقين}, because the definite article Alif Lām here implies a relative pronoun (like Alladhīna - those who), and the active participle (Ism al-Fā'il) carries the meaning of a verb (i.e., ṣaddaqū - they believed). Thus, it is as if the verse says: "Indeed, those who believed and lent."
• My (Al-Razi's) view: This explanation does not fully resolve the issue of why the wording was changed from a direct verbal construction to this form. I believe that the Alif Lām in {المصدقين والمصدقات} refers to specific, known individuals (i.e., Al-Ma'hūd). God mentions these specific people characterized by this description, and then, before stating the main news (the reward), He informs us that they performed the best type of charity, which is giving a good loan. The main news follows: {يضاعف لهم} (He will multiply it for them). Therefore, the phrase {وأقرضوا الله} functions as what is called Ḥashw al-Lawzanj (a rhetorical insertion or padding, similar to an explanatory clause), much like in the poetry:

Issue 3: The Obligation of Charity/Lending

For those who recite {المصدقين} with the Tashdīd (Muṣaddiqīn), there is a difference of opinion regarding whether the required charity/lending refers to:

1. Obligatory charity (Wājib).
2. Voluntary charity (Taṭawwu').
3. Both obligatory and voluntary acts.
4. That the term Taṣaddūq (giving charity) refers to the obligatory, while Iqrāḍ (lending) refers to the voluntary, as the term "loan" suggests a voluntary act.

All these possibilities have been mentioned. As for the statement {يضاعف لهم ولهم أجر كريم} (He will multiply it for them, and they will have a noble reward), the discussion regarding it has already preceded.

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