Tafsir of Al-Hadeed 57:7

Surah Al-Hadid (The Iron): Verse 7

{Believe in Allah and His Messenger...}

After Allah (Exalted is He) mentioned various proofs for Tawhid (Oneness of God), Knowledge, and Power, He followed these proofs with injunctions (Takalif). He began by commanding belief in Allah and His Messenger.

A Question Arises: Is the address {Believe} directed towards those who already know Allah, or those who do not know Him?

1. If it is directed to those who know Him: Then it is a command to affirm what is already known, which implies commanding the realization of the already realized, which is impossible (absurd).
2. If it is directed to those who do not know Him: Then the address is directed towards someone who is unaware of God. If someone is unaware of God, it is impossible for them to be aware that they are commanded by this command. This would mean imposing a burden beyond capacity (Taklif ma la yutaq).

The Answer: Some scholars say that the knowledge of the Creator's existence is inherent in everyone. Therefore, the purpose of this command is to establish knowledge of His Attributes (Sifat).

Then the Almighty said: {Believe in Allah and His Messenger, and spend from what He has made you trustees of. Then those among you who believed and spent...}

There are several issues concerning this verse:

Firstly, the people were commanded to engage in obedience to Allah. Secondly, they were commanded to abandon the world, turn away from it, and spend it in the way of Allah. This is similar to His saying: {Say, "Allah." Then leave them...} (Al-An'am: 91).

• The phrase {Say, "Allah"} here corresponds to {Believe in Allah and His Messenger}.
• The phrase {Then leave them} here corresponds to {and spend from what He has made you trustees of}.

There are two interpretations regarding the wealth in your hands:

1. Divine Ownership: The wealth in your possession is fundamentally Allah's wealth, created and brought into existence by Him. He then placed it under the control and disposition of the accountable person (Mukallaf) so that they may benefit from it according to the permission of the Sharia. Thus, the person disposing of this wealth acts as an agent, a deputy, or a trustee (Khalifah). Therefore, spending from this wealth should be easy for you, just as it is easy for a man to spend from another person's wealth if he has given him permission.
2. Succession from Predecessors: Allah made you trustees after those who preceded you because He transferred their wealth to you by way of inheritance. Therefore, take heed of their condition: just as their wealth transferred to you, it will transfer from you to others. So, do not be stingy with it.

Scholars differed regarding this spending:

• Some said it refers specifically to the obligatory Zakat.
• Others said it includes voluntary charity (Tatavvu'), and it is not impossible that it encompasses all forms of righteousness and good deeds.

Then, the Almighty promised a great reward for those who do this: {Then those among you who believed and spent, for them is a great reward.}

Al-Qadi (Al-Fakhr al-Razi is likely referring to Al-Qadi Abd al-Jabbar or a similar Mu'tazili scholar here) stated that this verse indicates that this great reward is not attained by mere belief alone; the spending must be added to it. From this perspective, it suggests that whoever neglects an obligation, such as Zakat or other duties, has no reward.

My Critique: This deduction is weak. The verse indicates that whoever neglects the obligatory Zakat will not attain that great reward. Why do you conclude that he receives no reward at all?

{And what is [the matter] with you that you do not believe in Allah while the Messenger invites you to believe in your Lord, and He has already taken your covenant, if you should be believers?}