Key Points From Para 4 of the Holy Quran
Lesson one
- Infaaq
Infaaq in Language
In the lexicon, “نفق
” (nafq) means the passing and disappearance of anything with its complete depletion. (Raghib Isfahani, Husayn ibn Muhammad; Al-Mufradat fi Gharib al-Quran)
Infaaq in Terminology
In terminology, “انفاق”
(infāq) refers to transferring wealth from one ownership to another, either through charity or by infaaq one’s wealth in the path of jihad and religion, or in any way that God has commanded. (Tabarsi, Fadl ibn Hasan; Majma’ al-Bayan fi Tafsir al-Quran
2. Obligatory Infaaq
“O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and…” (Al-Baqarah/254)
The content of the verse on infaaq:
The phrase “مِمَّا رَزَقْناکمْ” (from what We have provided you) encompasses a broad concept, including obligatory and recommended financial expenditures as well as spiritual expenditures such as knowledge and other matters. However, given the threat mentioned in the verse, it is likely that the intended infaaq is obligatory infaaq, such as zakat and similar obligations, which also strengthen the foundation of the state treasury and government. Additionally, the use of “مما” implies that obligatory infaaq always includes a portion of wealth, not all of it. However, considering the last sentence of the verse which categorizes disbelievers as wrongdoers, it suggests that neglecting obligatory infaaq is a form of disbelief and injustice, something not conceivable except in obligatory expenditures. (Makarem Shirazi, Naser; Tafsir Nemouneh)
Infaaq as a Means of Salvation in the Hereafter
Then it adds: “Today, while you have the ability, spend before a day comes when there will be no trading, nor friendship, nor intercession…” This indicates that the means of salvation available in this world through material ways will not exist there; you cannot engage in any trade to buy happiness and salvation from punishment, nor will any worldly friendships you acquire through your wealth benefit you there, as they are subject to their own deeds and do not extend to others. Also, intercession there will not benefit you, as divine intercession occurs within the framework of divine deeds, which you have not fulfilled. However, material intercessions obtained through wealth and riches in this world will not exist there. Therefore, by neglecting infaaq and hoarding wealth selfishly, you are closing all doors of salvation for yourself. (Makarem Shirazi, Naser; Tafsir Nemouneh)
- Reward of Infaaq
Infaaq as a Cause of Forgiveness
“If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds…” (Al-Baqarah/271)
Profitable Trade with the Lord
“Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish.” (Fatir/29)
Infaaq Enhances Wealth, Not Decreases It
“Say, ‘Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] – He will compensate it; and He is the best of providers.'” (Saba/39)
In a narration from the noble Prophet of Islam, it is mentioned: “Whoever is certain of recompense will be generous in infaaq.” (Arusi Hoveyzi, Abdul Ali ibn Jama; Tafsir Noor al-Thaqalayn)
Individual Effects of Infaaq
Personal Effects of Infaaq
“…And whatever you spend of good – it is for yourselves…” (Al-Baqarah/272)
Encouraging individuals to engage in this humane act, undoubtedly, when a person knows that the outcome of their work benefits themselves, they will be more inclined to engage in that activity. Initially, it might seem that the return of benefits of infaaq to the spender refers solely to its rewards and consequences in the hereafter. While this interpretation is correct, it shouldn’t be assumed that the benefits of infaaq are only spiritual; indeed, they are beneficial in this world as well, both spiritually and materially. Spiritually, infaaq fosters qualities such as generosity, sacrifice, and fraternity in the spender, serving as an effective means for spiritual growth and personality development. (Tafsir Noor al-Thaqalayn)
Social Effects of Infaaq
The human society resembles a single body with diverse members, and though they have different names and forms, they constitute a unified entity with shared purposes and goals. In terms of effects, all members are interconnected. When one member loses a blessing, such as health or well-being, and becomes impaired in its function, this condition, though seemingly affecting only one member, in reality affects the entire body, weakening its performance and leading to loss and harm due to the failure to achieve life’s goals.
Thus, when an individual in society, as a member of a collective entity, falls into poverty and need, and we rectify their situation through our infaaq, we cleanse their hearts of the evils that poverty creates, ignite the lamp of love in their hearts, set their tongues to speak kindly, and invigorate them in their actions. These benefits extend to the entire society, as all individuals are interconnected. Therefore, the infaaq of one person leads to the improvement of the condition of thousands of individuals in society. (Tafsir al-Mizan)
Conditions of Infaaq:
1. Selection of the Best Assets:
Spend from the best part of your wealth, not from low-value assets. (Al-Baqarah/267)
2. Infaaq on Human Needs:
Spend on those in need, even if you are in severe need yourself. (Al-Hashr/9)
3. Prioritize Those in Dire Need:
Spend on those in dire need, especially those besieged in the way of God. (Al-Baqarah/273)
4. Prefer Concealed Infaaq:
It is better to spend in secret and give to the needy. (Al-Baqarah/271)
5. Without Ostentation and Harm:
Do not nullify your infaaq by reminders of your generosity or by causing harm. (Al-Baqarah/264)
6. With Sincerity:
Spend with the intention of pleasing God. (Al-Baqarah/265)
7. Even Small Acts of Infaaq are Significant:
Do not belittle your infaaq; even seemingly small acts can have great significance. (Al-Muddathir/6)
8. Spend on What You Love:
True acts of goodness cannot be achieved unless you spend from what you love. (Al-Imran/92)
9. Acknowledge God as the True Owner:
Regard yourself not as the true owner but as a trustee between the Creator and creation. (Al-Hadid/7)
10. From Lawful Wealth:
Infaaq must be from lawful wealth, as God accepts only from the God-fearing. (Al-Ma’idah/27)
Lesson Two
Hold Fast to the Rope of Allah
The command to Hold Fast to the rope of Allah is derived from divine verses.
“And hold firmly to the rope of Allah all together and do not become divided…” (Al Imran/103)
What is the Rope of Allah?
Regarding the meaning of “the Rope of Allah,” various interpretations have been proposed by scholars. Some say it refers to the Quran, while others suggest it represents Islam itself. Yet another interpretation suggests it signifies the family of the Prophet and the Imams. Narrations from the Prophet Muhammad and the Imams also reflect these diverse interpretations. For instance, in Tafsir al-Durr al-Manthur, it is narrated from the Prophet Muhammad that “the Rope of Allah is the Quran,” while in Ma’ani al-Akhbar, it is attributed to Imam Sajjad that “the Rope of Allah is the family of Muhammad, to whom people must cling.” (Saduq, Muhammad ibn Ali, Ma’ani al-Akhbar, Vol. 1, p. 132)
Regarding the Occasion of Revelation:
Many commentators believe that this verse was revealed in Medina concerning the tribes of Aws and Khazraj. Some accounts suggest that two individuals from these tribes were boasting among their respective tribes. Their boasting gradually escalated into dispute and conflict. At this juncture, each side sought support from their own tribal factions, leading to a confrontation between the tribes of Aws and Khazraj. Both tribes became armed and prepared for war. When news of this reached the Prophet Muhammad, he intervened and Allah revealed this verse to him at that moment. (Tabarsi, Majma’ al-Bayan, Vol. 2, p. 804)
In essence, the command to hold firmly to the rope of Allah emphasizes unity among Muslims, regardless of tribal or factional affiliations. It underscores the importance of adhering to the guidance provided by Allah, whether it be through the Quran, the teachings of Islam, or the righteous leadership exemplified by the family of the Prophet. This unity serves as a means to resolve disputes, prevent division, and foster harmony within the Muslim community.
Clinging to the Rope of Allah
- Brotherhood
Benefiting from the blessing of brotherhood is one of the effects of clinging to the Rope of Allah.
“And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers… ‘And [recall] when you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.’”
- Escape from War
Escape from war and bloodshed is one of the effects of clinging to the Rope of Allah.
“And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it… ‘Thus does Allah make clear His verses to you that you may be guided.’” (The intended meaning of “Fire” is the fire of war and bloodshed. (Al-Mizan fi Tafsir al-Qur’an, Vol. 3, p. 371.))
- Freedom from Humiliation
Clinging to the Rope of Allah is a means of liberation from humiliation and disgrace.
“Wherever they are found, they are seized and all slain, except for those who take refuge in a rope from Allah… ‘Humiliation is pitched over them wherever they are found, except for those [who cling to] a rope from Allah…’” (Al-Imran/Surah 3, Verse 112.)
- Unity
Clasping onto the Rope of Allah is a means towards uniting the ranks of the believers.
“And hold firmly to the rope of Allah all together and do not become divided… And [remember] when He brought your hearts together and you became, by His favor, brothers… ‘And hold firmly to the rope of Allah, all of you together, and do not separate. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it… Thus does Allah make clear to you His verses that you may be guided.’” (Al-Imran/Chapter 3, Verse 103)
Reward of Holding onto the Rope of Allah
- Benefiting from Mercy:
Holding onto the Rope of Allah leads to perpetual mercy from God.
“And hold firmly to the rope of Allah… On the Day [some] faces will turn white and [some] faces will turn black. As for those whose faces turn black, [to them it will be said], ‘Did you disbelieve after your belief? Then taste the punishment for what you used to reject.’ But as for those whose faces turn white, [they will be] within the mercy of Allah. They will abide therein eternally.” (Quran, Al-Imran/Chapter 3, Verses 103, 106, 107)
- Attainment of Paradise:
Clasping onto the Rope of Allah is among the means of attaining paradise and residing therein forever.
“And hold firmly to the rope of Allah… On the Day [some] faces will turn white and [some] faces will turn black. As for those whose faces turn black, [to them it will be said], ‘Did you disbelieve after your belief? Then taste the punishment for what you used to reject.’ But as for those whose faces turn white, [they will be] within the mercy of Allah. They will abide therein eternally.” (Some have said that the “mercy of Allah” refers to paradise. (Majma’ al-Bayan, Vol. 2, p. 360.) Al-Imran/Chapter 3, Verses 103, 106, 107)
- Achieving redemption:
Achieving redemption on the Day of Judgment is among the effects of holding onto the Rope of Allah.
“And hold firmly to the rope of Allah… And do not be like those who became divided… On the Day [some] faces will turn white and [some] faces will turn black. As for those whose faces turn black, [to them it will be said], ‘Did you disbelieve after your belief? Then taste the punishment for what you used to reject.’ But as for those whose faces turn white, [they will be] within the mercy of Allah. They will abide therein eternally.” (Al-Imran/Chapter 3, Verses 103, 105, 106)
Lesson three
Do not take secrets from those who are not your confidants.
Keeping one’s own secrets and those of others, which are entrusted to a person, is one of the most important and key moral virtues. This becomes indisputably necessary with the presence of media and information technologies and their widespread use. Every person and society has secrets that it deems improper to disclose and strives to keep them hidden. Therefore, the virtue of confidentiality is of tremendous importance and is recommended and advised in the divine school of Islam. The necessity and significance of this moral virtue are understood when we become aware of its role in the equations of social life. Therefore, here we discuss the aspects of the importance of this moral characteristic, which include:
Confidentiality as a Divine Attribute
One of the evidences of the importance and necessity of this human and Islamic trait is that God Almighty has described Himself as being confidential; meaning that God is aware of all secrets and is informed of all events, but no one is aware of His unseen secrets. As Imam Ali (peace be upon him) says: “Beware, beware, by God, He has covered so much that it is as if He has forgiven; (Nahjul Balagha, Wisdom 29)
Fear, fear [God], by God’s oath He has covered so much that it seems He has forgiven and pardoned.” Therefore, we must learn to keep secrets from God; because God, more than anyone else, is aware of the actions, states, behaviors, flaws, and sins of His servants, yet His patience, forbearance, covering, and confidentiality are incomparable to others.
Truly, if God were to reveal the hidden actions and secrets of His servants, would there be any dignity left for any of us? Now imagine that due to a lack of confidentiality, someone tarnishes and destroys the dignity of another person, which is more valuable than any asset. Such a sin is unforgivable; therefore, we must learn to protect ourselves from the harm and damage of non-confidentiality by strengthening this moral virtue in ourselves and emulating the model of divine confidentiality.
A Factor in Success and Prosperity
Apart from being a moral virtue, confidentiality also has a direct and significant impact on the prosperity of individuals. As stated in a hadith from the Commander of the Faithful, Ali (peace be upon him): “Victory is through determination, and determination is through the deployment of opinion, and opinion is through the fortification of secrets; (Nahjul Balagha, Wisdom 48)
The Imam (peace be upon him) in this wise and profound statement, in three short sentences, explains the key to success in endeavors and, after mentioning the first two steps, thought and consideration, points to the importance of confidentiality and preserving secrets, introducing it as the master key to achieving success. The reason confidentiality is a means of correct thinking is that revealing a secret in military decisions leads to the enemy being informed about it and taking countermeasures, causing them to be disrupted. This itself stems from incorrect and mistaken thinking, just as in other areas of decision-making; and the fact that employing thought in choosing the appropriate course of action leads to foresight is because if thought is not applied, the action taken before events may not be in harmony with them, and the fact that foresight leads to victory is an undeniable and conscientious matter. (Commentary on Nahjul Balagha, Ibn Maytham Bahrani, Vol. 4, p. 454)
Personal Growth and Trustworthiness through Confidentiality
Confidentiality fosters personal growth and a sense of independence, motivating an individual to keep secrets more diligently. This is because only then will others trust them enough to share their own secrets, signifying the person’s character, autonomy, and trustworthiness. Such trust from others, in turn, allows them to open up about their life’s secrets to the individual. Therefore, it’s natural for people who seek satisfaction and a more enjoyable life and friendships to cultivate and strengthen the trait of confidentiality within themselves. Indeed, this high regard for confidentiality highlights its esteemed place and significance as a moral trait in attracting attention and fostering a sense of trust among peers.
Confidentiality: As Vital as Blood Flowing Through Veins
Just as the natural flow of blood sustains life and its spillage can lead to death, secrets, if leaked, can destabilize a person’s normal life and put their reputation at severe risk. Therefore, anyone aspiring for a prosperous and evolving existence must understand that keeping their secrets is contingent upon safeguarding the secrets of others. A slight leak can destroy a person’s happiness and reputation, as stated in a hadith from Imam Sadiq (peace be upon him): “Your secret is part of your blood, so it should not flow outside your veins.” (Bihar al-Anwar, vol. 72, p. 71.) Many secrets, once revealed, have washed away the reputation, track record, and trust others placed in an individual, leaving them discredited among their peers. Thus, the only path to immunity from such damages is to protect secrets as one would protect the main arteries of the body.
Confidentiality Strengthens Faith
A faithful person perceives themselves in the presence of the Almighty under various life circumstances and sees God as a witness to their actions. Such deep-rooted faith in God never sees the connection with the divine as severed, and knowing they are under divine surveillance, they refrain from actions that would cause displeasure. Therefore, people of faith are often discreet because, according to religious texts and narratives, faith hinges on confidentiality and keeping secrets. As a hadith from the Prophet Muhammad (peace be upon him) reads: “A believer’s faith does not become perfect until he possesses one hundred and three traits… [including being] harder than stone [not disclosing any secret or tearing any veil].” (Bihar al-Anwar, vol. 67, p. 210.)
Effects and Benefits
The virtues of confidentiality and keeping secrets, which are considered from both an individual and a societal perspective, are essential to personal and social relationships and are imbued with numerous effects and benefits. The most significant of these effects include:
Peace and Security
Keeping secrets, such as social, military, governmental, and significant personal secrets that are of special and extraordinary importance and should not be known by other members of a society, will ensure individual and societal peace. This means that by keeping secrets, an individual keeps them hidden from the enemy, thereby avoiding threats and maintaining their security. In this context, Imam Kazim (peace be upon him) in a letter written from prison to Ali ibn Suwayd Al-Sa’i, advises him to be diligent in keeping and guarding secrets. He says, “Do not divulge what I have entrusted to you; do not reveal it.” (Wasail al-Shi’ah, vol. 20, p. 264.) This advice underscores the importance of confidentiality in maintaining security. The Quran, by narrating the story of Prophet Joseph’s (peace be upon him) brothers, refers to the matter of keeping secrets when Prophet Jacob (peace be upon him) warns Joseph about keeping his dream a secret from his brothers, indicating that Satan is a clear enemy to man. This emphasis on “Satan” in the context of revealing secrets highlights the significance of this moral trait to God Almighty.
Moreover, a person who maintains secrets, through their silence and protection of their own secrets, brings satisfaction to others and, consequently, earns divine satisfaction. By ensuring worldly and hereafter happiness, they will also enjoy happiness. As the Commander of the Faithful puts it, “Silence is wisdom, quietness is safety, and keeping a secret is a piece of happiness.” (Tuhaf al-Uqul, p. 223) Therefore, anyone seeking their happiness must also consider the happiness of others and avoid disclosing their secrets to prevent irreparable harm.
Choice and Freedom of Action
Another benefit of this moral virtue is the power and freedom of choice. In life’s journey, humans always face the crossroads of choosing between misery and happiness. Based on their God-given nature and divine teachings, humans can distinguish right from wrong, but various obstacles impede their path to perfection, including the lack of confidentiality and the disclosure of secrets. As a result, the range of human choices becomes limited, and they are no longer free to make any decision since they must also consider others, who then assume the right to make decisions for them. Therefore, one of the most important effects of confidentiality and keeping secrets is that it grants individuals the power of choice and freedom in their decisions. As Imam Ali (peace be upon him) says, “Whoever conceals his own secret holds the choice in his hands.” (Nahj al-Balagha, Wisdom 162) Indeed, a person’s honor and choice lie beneath their tongue.
Lesson Four
Women’s Share in Inheritance
Women inherit from their parents and relatives.
“… And for women is a share of what the parents and close relatives leave, be it little or much – an obligatory share.” (An-Nisa/7)
For men, there is a share from what parents and relatives leave behind; and for women, there is a share from what parents and relatives leave behind, whether the estate be small or large. This is a determined and obligatory share.
This verse is actually another step towards combating the incorrect customs that deprived women and children of their rightful share, and thus complements the discussions in the previous verses. The Arabs, with their unjust and wrongful tradition, used to deprive women and minor children of their inheritance. This verse invalidates such unjust laws and states: “Men have a share in what the parents and nearest relatives leave, and so do women, whether the property be small or large.” Therefore, no one has the right to usurp another’s share.
Then, at the end of the verse, to emphasize, it states: “This is a determined share that must be given” so that no doubt remains in this discussion (an obligatory share). Additionally, as we see, the above verse mentions a general ruling for all cases, thus those who think that if prophets possess any wealth, it does not reach their relatives as inheritance, contradict this verse (of course, this refers to personal assets of the prophet, whereas public funds belonging to Muslims will be used according to the law of public treasury in its own cases).
Also, from the generality of the above verse and other verses that we will read later about inheritance, it becomes clear that the concept of ‘tasib’ (assigning a portion of the wealth specifically to male relatives on the father’s side in certain cases, as is held by Sunni scholars) contradicts the teachings of the Quran. This is because it necessarily involves depriving women of inheritance in some instances, which is a kind of pre-Islamic discrimination that Islam has negated with this and similar verses. (Tafsir Nemooneh, Vol. 3, p. 310)
Inheritance of Women in Pre-Islamic Religions and Societies
According to Allameh Tabatabaei, at the time of the revelation of the Quran, women’s deprivation of inheritance was a common practice in all societies and nations worldwide. Women, as mothers, daughters, wives, and sisters, did not inherit, and if they did, it was under a different title.
It is said that in Zoroastrianism, if the deceased is a man, the male share of inheritance is twice that of the female. However, if the deceased is a woman, the shares of both men and women are equal.
In Judaism, women face various forms of deprivation, including, in general, mothers being excluded from inheriting from their children, and wives, according to the Torah, being generally deprived of inheriting from their husbands.
In Christianity, gender does not influence inheritance, and women and men are equal in inheritance.
It is said that in ancient civilizations such as Rome, Greece, India, Egypt, Ancient China, and the pre-Islamic era, women were absolutely deprived of inheriting property due to preventing the transfer of wealth from one family to another and their weaker military power.
In ancient Iran, a daughter who got married was deprived of paternal inheritance due to fear of wealth transfer. However, unmarried daughters received half the share of sons.
According to Morteza Motahhari, these laws were abolished in Islam, and women, according to Islamic laws and regulations (An-Nisa/7 and 11), have rights and are considered heirs like men.
Reasons for the Difference in Women’s Inheritance
The issue of dowry, alimony, jihad, and blood money (diyah) have been considered as reasons for the difference in women’s inheritance. According to Shia scholars, since dowry, alimony, and blood money are obligatory for men and not for women, the inheritance of men has been doubled to compensate for the financial pressure on men.
Allameh Tabatabaei, a Shia scholar and jurist of the 14th century AH, also attributed the difference in inheritance between women and men to their psychological condition (the emotional nature of women and the rational nature of men). According to him, one of the reasons for the difference in inheritance between women and men is the stronger management of financial affairs and life by men.
According to Ayatollah Javadi Amoli, a contemporary Shia scholar, laws of inheritance are regulated based on the social and familial status of women and men, and the criterion is not solely being a woman or a man. The belief that women always inherit half of men’s share is a result of ignoring the laws of inheritance because sometimes women’s share is equal to men’s, such as the share of parents when they are alive.
It is said that because Islamic laws in the matter of inheritance do not only address financial aspects but also consider other aspects such as natural and psychological aspects of women, women’s involvement in reproduction, their lesser power in acquiring wealth, greater consumption of wealth compared to men, and their special mental and psychological considerations, Islam considers it necessary for men to pay dowry and alimony and, in return, doubles the share of inheritance for men to compensate for the financial pressure on men. Therefore, the accusation of discrimination and injustice in the half-share of women’s inheritance is not valid.
Reasons for the Half-share of Women’s Inheritance in Narratives
The reason for the half-share of women’s inheritance has been discussed in the early days of Islam and during the Imams’ era. Shia Imams have mentioned men’s obligations in paying dowry, alimony, jihad, and blood money as the reasons for the difference in women’s inheritance.
In one narrative, Ibn Abi al-Auja, a notorious heretic of Imam Sadiq’s time, objected to the half-share of women’s inheritance, and Imam Sadiq answered by referring to the obligation of jihad, alimony, and blood money on men and their absence on women.
In another narration, Imam Ali and Imam Sadiq explained the half-share of women’s inheritance by citing the story of Adam eating twice the amount of food compared to Eve in Paradise. It is said that Adam’s excessive eating indicates his greater need, and thus men’s inheritance is doubled.
According to Ali Akbar Ghaffari, in the footnotes of the book “Man La Yahduruhu al-Faqih”, since this narration is singular (ahad) and lacks continuity (mutawatir), it does not have validity in matters other than religious laws, and therefore, there is no reason to Hold Fast to it.
By Sabeel Quran