Overview (Verse 220)

More Questions by Believers
 
The sūrah continues, answering other questions and laying down more fundamental Islamic principles. “They ask you what they should spend in charity; say, ‘Whatever you can spare.’ Thus God makes plain His revelations so that you may reflect upon this life and the life to come.” (Verses 219-220)
 
The answer given to this question the first time round, in verse 215, identified what could be given in charity and to whom, and here it identifies quantities. Anything above one’s basic reasonable personal needs should be considered available for donation to others, starting with those eligible among one’s nearest of kin, as already pointed out.
 
The present statement implies that the obligatory zakāt is not by itself sufficient as a means of wealth distribution, and this ruling, in my view, has not been overruled by the imposition of zakāt. Payment of zakāt by those liable to it does not exempt them from making additional donations and contributions to good causes. Zakāt is a duty levied by the ruling Muslim authority for allocation to the various causes specified in the Qur’ān (9: 60), beyond which Muslims continue to have an obligation towards God and fellow-Muslims in society. It may not exhaust one’s ability to give, or one’s desire to gain further blessings and pleasure from God Almighty. The Prophet Muĥammad is quoted in al-Jaşşāş’s Aĥkām al-Qur’ān as having said: “There is a duty on wealth other than zakāt.” If this duty is not discharged voluntarily, which is obviously more gracious and laudable, Muslim authorities have the power to collect funds over and above the obligatory zakāt, for spending in the public interest, in order to curb wastage or hoarding of wealth.
 
Muslims are then reminded that: “God makes plain His revelations so that you may reflect upon this life and the life to come.” (Verses 219-220) It would not suffice to consider only the realities of this life, which represents the more immediate and shorter part of the whole picture of human existence and all the responsibilities and relationships associated with it. That would only give a distorted understanding of the values and the criteria upon which life is built which would bring about the wrong kind of human behaviour.
 
The distribution and allocation of wealth, in particular, calls for total awarness of accountability in this life and in the life to come. One is always substantially rewarded, spiritually and morally, for what one gives in charity. Further reward comes in the contribution one makes to the welfare and well-being of society. These rewards may not, however, be readily apparent to everyone, which makes the rewards of the hereafter even more of an incentive to give generously and willingly and away from ostentation and pomposity.
 
Treatment of Orphans
 
The sūrah then raises the question of how orphans ought to be treated. “They ask you about orphans; say, ‘To improve their conditions is best.’ If you mix their affairs with yours, remember that they are your brothers. God knows him who spoils things and him who improves. Had God so willed, He would indeed have overburdened you. God is indeed Almighty, Wise.” (Verse 220)
 
Social welfare is the bedrock of Muslim society which has a responsibility to care for the weaker among its members and protect their interests. Having lost either or both of their parents at a young age, orphan children would come at the top of the list of social groups that deserve care and protection. Some guardians of orphan children used to incorporate any possessions or wealth those children might have inherited into their own, for trading or other purposes, which did not always work in the children’s favour As the Qur’ān denounced such actions, some conscientious people began to feel guilty and went too far the other way in caring for orphans, to the extent that they separated their own food from that of the orphans in their care. This led to subsequent revelations being sent down to moderate the situation and put the whole issue in a proper perspective. Muslims were urged to do what would he in the best interest of the orphan children they were caring for. Being members of the larger family of Islam, orphans should be treated in a spirit of fraternity and brotherhood. God is the judge of people’s motives and intentions. He recognizes those who are genuine and, being all-powerful and compassionate, He does not wish to overburden them.
 
The Qur’ān refers all actions ultimately to God. Faith and life revolve on the central pivot of belief in God. It is notable that Islamic teachings and precepts are based on an inner conscious conviction that acts as a solid guarantee for their success and effectiveness.