It is often remarked that in relation to performing noble deeds it is not about quantity (kamiyat) but about quality (kayfiyat).
This principle is in line with the general tenor of the Quran and in particular corresponds with verses 18 to 21 of Chapter 92, Surat al-Layl:
‘He who spends his wealth for increase in self-purification, And who has (in mind) no favour from anyone to be paid back, Except to seek the Countenance of his Lord, the Most High, He soon will attain (complete) satisfaction
This series of profound verses indicates to us many of the more subtle, inner dimensions of how a person should go about giving wealth in particular and perform righteous actions in general.
Verse 17 uses the reflexive present tense verb utazaka which points to how a person giving wealth seeks to purify their own self through their action. Utazaka stems from the root verb Zaki which means ‘to grow, to thrive or to be pure in heart’ and this linguistically relates to Zaka’ which pertains to ‘growth, moral purity or righteousness’[1].
The Quranic spirit of giving runs contrary to one’s egoistic self-perception of their giving. The ego is committed to promoting within a person a feeling of inflated self-importance and therefore inclines one to look at giving from one dimension.
That dimension focuses upon looking at how
- great a deed a person has done by giving,
- how others have failed to do what they have done and
- how the beneficiaries of their giving are in need of their benevolence.
Verse 18 however presents a different perspective on the act of giving. According to the verse, a person does give due to the element of desiring to do so and also out of a person’s need. The desire in this case though is to purify oneself (as opposed to desiring to give further justificatory grounds for believing that one is so important) and out of a need to purify oneself (which is greater than a less well-to-do person’s need for assistance).
This refined form of consciousness brings about a whole new energy when it comes to giving to others. From this perspective helping others is not a burden but a blessing disguised from the person asking for help as the real beneficiary is the person who helps out.
We find that through giving Allah what He is due (through paying the poor-rate, zakat) and giving people their dues, this purifies the giver’s heart from ‘the love of wealth and the inclination to amass it’[2].
In a similar fashion, different deeds remove different vices within man, be that the removal of arrogance through prostration or the putting to an end one’s obsession with food through fasting.
Verse 19 then goes on mention that such a person is not motivated to give wealth because someone has done them a favour and they want to repay it. One often finds that they give due to reciprocity and out of a sense of obligation.
Whilst there clearly is virtue in this, God is indicating through this verse that one can give out of a loftier motive: desiring to please God.
This loftier motive has many subtle implications:
- One of them is that it frees a person such that they will give even when they do not owe anyone anything. Furthermore they will give to another person even if they owe them money if they deem it to be appropriate.
- This verse can also be taken to indicate that when a person gives out of a sense of duty of paying back another, this can lead to a reduction in their sincerity as their focal point can become the person whom they are paying back and not God exclusively.
- Giving for the sake of God also inspires a person to not want anything in return for their giving and is this sense the act become selfless.
Verse 20 reinforces this God-inspired attitude to giving by stating that such a person seeks nothing except that God is satisfied with him. God finally assures us in verse 21 that the natural effect of such giving is that a person shall be content; a contentment which comes through a person gifting their wealth to God and gifting all their services to the causes of God and this contentment will be most manifest in the afterlife.
Therefore in these four verses, God has laid out the hallmarks of authentic action, action which is authentic in the sense that it is free from egoistic pretenses and genuinely done for the sake of God and none other.
There is scant chance that such sincerity in action will materialise if we only rely upon ourselves but we pray that through seeking the grace of God, such sincerity will be present in the giving of our wealth, our time, our ideas etc. to others.
[1] Berjak, R., ‘Zaki/Zaka’ in Leaman, O (ed.) ‘the Qu’ran: an encylopedia’ (2006), Routledge, p. 771
[2] Haeri, S F., The Inner Meanings of Worship in Islam: a Person Selection of Guidance for the Wayfarer (2002), Zahra Publications, p. 140
Tags: action, egoism, generosity, Giving, intention, reciprocity, self-purification, selflessness, zakat
