Al-Isra 17:25–30

In the last verse quoted above: رَّ‌بُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ (Your Lord knows best what is in your hearts - 25), any possible scruple that remains in the hearts of children as to how they were going to comply satisfactorily with divine injunctions relating to consistent observance of etiquette and respect due to parents. They have to live with parents all the time. Then, living conditions of the parties vary. They do not stay the same all the time. May be, on some such occasion, they happen to utter something, something that turns out to be against the norms of due etiquette, then, they stand facing the warning of Hell. Given this probability, it would be-come extremely difficult for them to wriggle out from this situation. In this verse, it is to remove this doubt and heart-burning that it was said: Should any such word come to be uttered out of sheer anxiety or lack of discretion - but, without intentional disrespectfulness - then, one must repent and resolve not to do that ever again. If so, since Allah Ta` ala knows the secrets of hearts and knows what was uttered was not to show disrespect or hurt, things will turn out for the better, for He is Most-Merciful. The word: الاوَّابِينَ (al-awwabin: those who turn to Him) used here carries the sense of اَلتَوَّابِین (at-tawwabin: those who repent before Him). The Hadith calls the six raka'at after Maghrib and the nawafil of al-Ishraq as the Salah al-Awwabin. Embedded here is the hint that the taufiq (ability) of these prayers is granted only to those who are the Awwabin and Tawwabin.

Commentary

On fulfilling the rights of relatives vigilantly

Previous verses were devoted to teachings about the rights of parents and how they should be duly respected. In the present verses, the rights of common relatives have been taken up with the guideline that a relative should be given his or her right. The least degree in which this could be done is to share with them the graces of good social living and treat them well. And if they are needy, helping them financially - in accordance with one's personal capacity - is also included therein. From this verse, at least this much stands proved that everyone has also been obligated with the fulfillment of the right of one's common relatives. at is it? How much is it? Those details have not been mentioned here. But, a broad based mercy and generosity for relatives and a good social interaction with them are certainly included there. According to Imam Abu Hanifah (رح) ، financial help can be extended to two kinds of relatives under this very injunction: (1) A relative, in the category of near blood kinship (Dhu rahim), and in the degree of sanguinity precluding marriage (mahram). A woman or child who neither has the wherewithal to eke out an existence nor has the ability to earn for it. (2) Similar is the case of a relative, in the category of near blood kinship, and in the degree of sanguinity precluding marriage. If handicapped or blind, not having enough money and property in his or her possession to eke out an existence, their relatives who have the necessary means should help them both. Taking care of the essential expenses is a duty enjoined on all of them. If there are several relatives in the same degree of extended means, the expenses will be divided over all of them and the subsistence allowance of the needy will be given in this manner. This rule also has its sanction from the verse of Surah al-Baqarah which says: وَعَلَى الْوَارِ‌ثِ مِثْلُ ذَٰلِكَ (and on the heir it falls likewise - 2:233) (Tafsir Mazhari)

In this verse, it has been said that the necessary financial assistance provided to the needy and the wayfarer, and the mercy and generosity practiced in the case of kinsfolk, was their right. The purpose is to point out that the giver has no reason or occasion to harp on the favor done before or behind them because their right is his duty. The giver is simply doing his duty and not showering favours on anyone.

The prohibition of spending wastefully (tabdhir)

The Qur'an expresses the sense of spending wastefully through two words: (1) Tabdhir (تَبذیر), translated as 'squandering recklessly.' (2) Israf (اِسرِاف): extravagance. The prohibition of tabdhir is already clear in verse 26 here. The prohibition of israf has its proof in the verse of Surah al-A` raf: وَلَا تُسْرِ‌فُوا (and do not be extravagant - 7:31). Some commentators say that both words are synonymous. Any spending in sin or disobedience or a wrong occasion or place is called tabdhir and israf. There are others who refine it by saying that tabdhir is spending in sin or on some totally unsuitable occasion or place, while israf is spending beyond the level of need on an occasion where it is permissible to spend. Therefore, tabdhir is emphatically worse than israf. Al-Mubadhdhirin (the squanderers) were called brothers to Shaitan and his cohorts.

Of the early Tafsir authorities, Mujahid has said: If someone spends everything he has for the sake of what is haqq, (incumbent), it is no tabdhir (squandering recklessly) - and should he spend even one mudd (1/2 kilo) for what is false (non-incumbent), then it is tabdhir. Sayyidna ` Abdullh ibn Masud ؓ said: Spending out of place in what one has not been obligated with is tabdhir. (Mazhari) Imam Malik said: Tabdhir is that one acquires wealth and property, lawfully and cleanly, as he has been obligated to do, but spends it off in ways counter to it - and this is also given the name of israf (extravagance), which is Haram (unlawful).

Imam al-Qurtubi (رح) said: As for things unlawful and impermissible, spending even one dirham for these is tabdhir. And spending limitlessly to fulfill permissible and allowed desires - which exposes one to the danger of becoming a needy beggar in the future - is also included under tabdhir. Yes, if someone keeps his real capital holdings in tact and goes on to spend its profit liberally to fulfill his permissible desires, then, that is not included under tabdhir. (AI-Qurtubi, v. 10, p. 248)

Commentary

What an unusual moral training is being given here in this verse through the Holy Prophet ﷺ to the entire Muslim community! It is being said to them: If people needing help come to you and you have nothing to give to them, and for that reason you are compelled to turn away from them, even then, this act of turning away or excusing yourself should not be with an air of indifference, or with an attitude that could be insulting for the addressee. In fact, this turning away or seeking of excuse should be coupled with an expression of your inability or constraint.

Regarding the background of the revelation of this verse, a report from Sayyidna Ibn Zaid ؓ says that some people used to ask for financial help from the Holy Prophet ﷺ and he knew what would be given to them would be spent in the spreading of disorder. Therefore, he refused to give it to them, for this refusal was a device to stop them from indulging in disorder. Thereupon, this verse was revealed. (Qurtubi)

In the Musnad of Said ibn Mansur, it has been mentioned on the authority of Sayyidna Saba' ibn Hakam ؓ that the Holy Prophet ﷺ had received some supply of cloth. He distributed it over those deserving. After that came some others when the supply was finished and he had nothing to give. It was about the later that this verse was revealed.

Commentary

The instruction for moderation in spending

In this verse, the Holy Prophet ﷺ is the direct addressee while the entire Muslim ummah is being addressed through him. The purpose is to teach a just and moderate course in spending which does not prevent one from helping others nor does it end up in a lot of trouble for him. There is an event in the background of the revelation of this verse. Ibn Marduwayh has reported it on the authority of Sayyidna ` Abdullah ibn Mas’ ud ؓ and al-Baghawi, on the authority of Sayyidna Jabir. According to this report, a boy came to the Holy Prophet ﷺ and said, "My mother asks of you a shirt." At that time, the Holy Prophet ﷺ had no shirt except the one that was on his blessed body. He told the boy, "Come some other time when we have enough means to respond to what your mother is asking for." The boy went back home, and returned and said, "My mother says that you kindly give her the very shirt you have on your blessed body." Hearing this, the Holy Prophet ﷺ took the shirt off and let him have it. His body was left bare. Came the time for Salah. Sayyidna Bilal ؓ called the Adhan. But, when he did not come out as usual, people were worried. When some of them went in, they saw that he was sitting bare-bodied without the shirt. Thereupon, this verse was revealed.

Spending in the way of Allah so liberally as would throw one in trouble: The pros and cons of it

The verse, given the outer view, seems to prohibit the kind of spending following which the spender himself ends up becoming poor and needy, a prey of all sorts of hardships and anxieties. Tafsir authority, al-Qurtubi has said that this injunction covers the general condition of Muslims who would, after such spending, find the resulting hardships distressing and the whole thing would make them contrite over past give-outs and grieve about it. The word: مَّحْسُورً‌ا (mahsura: empty-handed - 29) of the Holy Qur'an provides a hint in this direction. (As in Tafsir Mazhari) As for the people of high determination, who would not be emotionally disturbed by hardships that may come later and would still go on fulfilling rights of those who hold such rights, this restriction does not apply to them. This is the reason that it was the customary practice of the Holy Prophet ﷺ that he would not store anything for tomorrow.

What came today was spent out today. And there were occasions when he would remain hungry reaching the outer limits of having to tie a piece of rock against his stomach (to simulate the weight of food). Then there were many among the noble Sahabah who had spent their entire wealth and property in the way of Allah during the blessed period of the Holy Prophet ﷺ who did not categorically prohibit it nor did he blame them for it. This tells us that the prohibition contained in this verse is for those who cannot brave the hardships of poverty and hunger and they would start to rue after spending that they would have been better off if they had not spent in the way of Allah. If so, this attitude would nullify the good they had done in the past. Hence, the prohibition.

Poorly managed spending is prohibited

And the main thing in the verse is that it prohibits spending haphazardly in the sense that one would ignore what may happen in the near future and spend on the spot. The result is that comes tomorrow, other needy people show up or one is required to take care of a major religious exigency and he would, then, be in no position to help out. (Qurtubi) Or, he may be rendered equally incapable of fulfilling the rights of his family, something he is duty-bound to fulfill. (Mazhari) Explaining the words: مَلُومًا مَّحْسُورً‌ا (reproached, empty-handed - 29), Tafsir Mazhari says that the first word: مَلُوم (malum) relates to the first condition, that is, miserliness - meaning if he were to hold back on giving out of miserliness, people would reproach him.' And the word: مَّحْسُورً‌ا (mahsura) relates to some condition other than this - meaning that one should not exaggerate in spending to the extent that he himself becomes a pauper. If so, he will turn empty-handed, defeated and rueful.