Al-Tawbah (The Repentance): Verses 58-59

Context and Introduction

The purpose here is to explain another type of their reprehensible actions and disgraces: their slander against the Messenger (PBUH) concerning the taking of charity (Sadaqat). They claimed that he distributes it to whomever he wills among his relatives and those he favors, accusing him of not observing justice.

This verse section contains several issues:

1. Hadith of Al-Miqdad: Abu Sa'id al-Khudri (RA) narrated that while the Prophet (PBUH) was distributing wealth, Al-Miqdad ibn Dhi al-Khuwayṣirah al-Tamimi (whose name was Ḥarqūṣ ibn Zuhayr, the origin of the Khawarij) came and said: "Be just, O Messenger of Allah!" The Prophet (PBUH) replied: "Woe to you! Who will be just if I am not just?" Then this verse was revealed.
2. Narration of Al-Kalbī: A hypocrite named Abu al-Jawāz said to the Prophet (PBUH): "You claim Allah commanded you to place the charities with the poor and needy, yet you place them with shepherds?" The Prophet (PBUH) responded: "Away with you! Was not Moses a shepherd? Was not David a shepherd?" When he left, the Prophet (PBUH) said: "Beware of this man and his companions, for they are hypocrites."
3. Narration of Abu Bakr al-Aṣamm: In his Tafsir, it is narrated that the Prophet (PBUH) asked a companion about a certain man: "What do you know of so-and-so?" The companion replied: "I know nothing of him except that you bring him close in gatherings and grant him generous gifts." The Prophet (PBUH) said: "He is a hypocrite; I manage him concerning his hypocrisy and fear that he might corrupt others." The companion then suggested: "If you gave some of what you give him to that man [another person]..." The Prophet (PBUH) replied: "He is a believer; his sustenance is due to his faith. As for this one, he is a hypocrite whom I manage out of fear of his corruption."

1. Linguistic Definitions:
   • Al-Layth said: Lamz is like hamz (taunting/defaming) to one's face. A man described as lamzah criticizes you to your face, while a man described as hammāzah criticizes you in absence (backbiting).
   • Al-Zajjāj said: One says lamaztu al-rajul (I criticized the man) with a kasra on the mīm (لمزتُه), or with a damma (ألمزتُه) if one criticizes him. Similarly, hamaztuhu (همزتُه) means to criticize him. Thus, al-hammāzah al-lammazah is one who backbites and criticizes people, suggesting Al-Zajjāj did not differentiate between hamz and lamz.
   • Al-Azhari said: The origin of both hamz and lamz is pushing/thrusting. One says hamaztuhu wa lamaztuhu if he pushed him.
   • Abu Bakr al-Aṣamm differentiated: Lamz is pointing out a flaw to the person's companion while they are present. Hamz is winking one's eye at one's companion regarding the person present.

2. Application to the Verse:
   • Ibn Abbas said: Yalmuzuka means he backbites you.
   • Qatadah said: He criticizes you.
   • Al-Kalbī said: He finds fault with you in some matter.
   • There is no real difference between these narrations except in terminology.

3. The Implied Cause:
   • Abu Ali al-Fārisī suggested there is an omission, meaning: "He criticizes you concerning the distribution of the charities."
   • Our Master, the learned Da'i ila Allah, stated that the literal wording of the Qur'an, "And among them are those who slander you concerning the charities," does not explicitly state this was the reason. However, the narrations mentioned indicate that the cause of the slander was indeed this matter. Without these narrations, other possibilities could be entertained:
     • Possibility 1: They might say that taking Zakāt in general is impermissible because seizing a person's earnings is not allowed. At most, they could argue that he takes it only to distribute it to the poor. However, the ignorant among them claimed that Allah has enriched the wealthy, so He should be responsible for the needs of His poor servants, and commanding us to do so is irrational. This echoes what Allah narrated about some Jews: "Indeed, Allah is poor, and we are rich."
     • Possibility 2: Even if you take the Zakāt, what you take is excessive; you should be content with less.
     • Possibility 3: Even if you take this large amount, you spend it in the wrong place. This is what the reports indicate the people intended.

4. Moral Implication:
   • The scholars of Ma'ānī (Rhetoric/Meaning) state that this verse indicates the weakness of character and baseness of nature of those hypocrites. Because of their intense greed for receiving charity, they criticized the Messenger (PBUH), attributing injustice in distribution to him, even though he was the furthest person from worldly attachment.
   • Al-Ḍaḥḥāk said: The Messenger of Allah (PBUH) used to distribute the little or much wealth Allah granted him. The believers were content with what they received and praised Allah for it. The hypocrites, however, rejoiced if they received much, and were displeased if they received little. This shows their satisfaction and displeasure were driven by the desire for a share, not by religion.
   • It is also said that the Prophet (PBUH) was trying to soften the hearts of the people of Mecca at that time by giving them abundant spoils of war (Ghanā'im), which displeased the hypocrites.
   • The phrase "when they are displeased" (إذا هم يسخطون): The word idhā here denotes suddenness (mufāja'ah). Meaning, even if they are not given from it, they suddenly express displeasure.

The meaning is: If only they had been content with what the Messenger of Allah (PBUH) gave them from the spoils, and their souls were pleased, even if it was little, saying: "That is sufficient for us, and Allah will soon grant us another spoil, and the Messenger of Allah (PBUH) will give us more than he gave us today. We desire obedience to Allah, His bounty, and His grace."

Note on the Answer to Law (If): The response to the conditional law (if) is omitted. The implied meaning is: "It would have been better for them and more beneficial to them." This omission is due to their overwhelming hypocrisy and the absence of true faith in their hearts, which would have led them to rely truly upon Allah. Omitting the answer in this context suggests magnificence and awe, similar to saying to a man: "If you had come to us..." without stating the consequence, implying: "If you had done that, you would have seen something tremendous."

This verse indicates that whoever seeks the world ends up in hypocrisy regarding religion. However, whoever seeks the world only to the extent permitted by Allah, with the goal of facilitating religious matters, that is the true path. The foundation here is being content with Allah's decree.

Do you not see that Allah mentioned four ranks in the verse: "And if only they had been content with what Allah and His Messenger gave them, and said, 'Sufficient for us is Allah; Allah will give us of His bounty and [so will] His Messenger; indeed, we are to Allah desiring [to turn]'."

1. First Rank: Contentment with the Decree: Being content with what Allah and His Messenger gave them, based on the knowledge that Allah is Wise, free from futility and error. Being Wise means He knows the consequences of matters, so whatever He decrees is right and true, admitting no objection.
2. Second Rank: Verbal Expression of Contentment: Showing the effects of that contentment on their tongues, which is His saying: "And they said, 'Sufficient for us is Allah.'" Meaning: Others have taken wealth, but since we are content with Allah's judgment and decree, we have achieved this great rank in servitude—Allah is sufficient for us.
3. Third Rank: Hope for Future Bounty: If a person has not reached the high station where they say, "Sufficient for us is Allah," they descend to another rank: saying, "Allah will give us of His bounty and [so will] His Messenger." This might be in this world if decreed, or in the Hereafter, which is preferable and superior.
4. Fourth Rank: Ultimate Orientation: Saying, "Indeed, we are to Allah desiring [to turn]." We do not seek from faith and obedience the acquisition of wealth or positions in this world; rather, the goal is either acquiring the happiness of the Hereafter or complete immersion in servitude, as indicated by the wording. He said, "Indeed, we are to Allah desiring," and did not say, "Indeed, we desire the reward of Allah."

Anecdote: It is narrated that Jesus (AS) passed by people remembering Allah and asked what motivated them. They replied: Fear of Allah's punishment. He said: "You have spoken rightly." He then passed by others remembering Allah and asked them. They replied: Desire for reward. He said: "You have spoken rightly." He then passed by a group deeply engaged in remembrance. He asked them, and they replied: "We do not remember Him out of fear of punishment, nor out of desire for reward, but to show the humility of servitude, the glory of Lordship, to honor the heart with His knowledge, and to honor the tongue with words indicating His perfection and glory." He said: "You are the truly realized ones."

Verse 60

This verse details the specific categories for the distribution of Ṣadaqāt (obligatory charity/Zakāt), establishing them as a "decree from Allah" (فَرِيضَةً مِّنَ اللَّهِ). Allah is described as Knowing (عَلِيمٌ) of the needs of the recipients and Wise (حَكِيمٌ) in establishing these categories.