This verse provides a foundational and practical Islamic guideline for charity (infaq), establishing its priorities and its spiritual essence.

---

Arabic Text (Verse 2:215)

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

---

Translation (English – Approximate Meaning)

“They ask you what they should spend. Say, ‘Whatever you spend of good is [to be] for parents, relatives, orphans, the needy, and the traveler. And whatever you do of good – indeed, Allah is Knowing of it.'”

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Context of the Question:

· “يَسْأَلُونَكَ مَاذَا يُنفِقُونَ” – “They ask you what they should spend.”
· After the migration to Medina (Hijrah), the financial situation of the Muslim community (Muhajireen) was extremely dire. Many had left all their wealth in Mecca. Meanwhile, the injunction for charity and spending in the way of Allah was being revealed.
· The believers, eager to act righteously but with limited means, posed this practical question to the Prophet (pbuh): “What are the best objects of our charity? On whom should we spend our limited resources?”

2. The Directive: A Hierarchy of Responsibility
   The divine answer provides a clear, prioritized list for voluntary charity (Sadaqah) and general good spending (infaq):

· “فَلِلْوَالِدَيْنِ” – “For parents.”
· Highest Priority. After one’s duty to Allah, the greatest human right is that of parents. Spending on them, especially when they are old or in need, is a religious obligation and a means of immense reward. It combines charity with filial piety (birr al-walidayn).
· “وَالْأَقْرَبِينَ” – “And relatives.”
· Second Priority. This refers to near kin—siblings, aunts, uncles, cousins, etc. Islam emphasizes maintaining family ties (silat ar-rahim), and financial support is a key part of this. Helping a relative serves a double purpose: charity and strengthening family bonds.
· “وَالْيَتَامَىٰ” – “And orphans.”
· Those children who have lost their father (their provider). Caring for them is a repeated, emphatic command in the Quran, reflecting a core Islamic social value of protecting the most vulnerable.
· “وَالْمَسَاكِينِ” – “And the needy.”
· The general poor and destitute (masakeen) who lack basic sustenance. This category encompasses all those in financial hardship, extending care beyond one’s immediate circle.
· “وَابْنِ السَّبِيلِ” – “And the traveler.”
· The wayfarer (ibn as-sabeel) who is stranded or out of resources in a foreign land, irrespective of their wealth back home. Helping them is considered a noble act of hospitality and communal responsibility.

3. The Underlying Principles (Tafheem-ul-Qan Insight):
   Maududi draws out several key principles from this list:

· Gradualism in Social Responsibility: Charity begins at home. One’s first responsibility is to those with the strongest natural and moral claims upon them (family), then it radiates outward to the wider society.
· Building a Cohesive Society: By mandating care for family and neighbors, Islam prevents the breakdown of the social fabric. It creates a self-sustaining network of mutual support, reducing the burden on a central welfare system.
· Comprehensive Care: The list covers all major categories of potential need within a society: the elderly (parents), the marginalized (orphans), the chronically poor (needy), and those in acute, temporary crisis (the stranded traveler).

4. The Spiritual Motive and Assurance:

· “وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ” – “And whatever you do of good – indeed, Allah is Knowing of it.”
· This concluding phrase is profoundly important. It shifts the focus from the external act to the internal intention.
· It serves as:
1. An Assurance: No act of goodness, however small or hidden, is ever wasted. Allah sees it and will reward it, even if no human appreciates it.
2. A Motive for Sincerity: It encourages spending purely for Allah’s pleasure (Ikhlas), not for public praise or thanks from the recipient.
3. A Definition of ‘Good’: The term “خَيْرٍ” (khayr) means “good” in the broadest sense. It includes money, but also kind words, helpful acts, sharing knowledge, and any form of benefit. The principle applies universally.

---

Key Themes from Tafheem-ul-Qan:

1. Charity as Structured Social Duty: Infaq is not random generosity but a systematic social obligation with clear priorities.
2. The Primacy of the Family Unit: The health of the society starts with the strength and mutual support of families and kin.
3. Care for the Vulnerable as a Measure of Faith: A community’s treatment of its orphans, poor, and helpless is a direct reflection of its collective piety.
4. Intentions Over Scale: The value of a good deed lies in the consciousness of Allah (Taqwa) behind it, not in its monetary size. Allah’s knowledge is the true record.

This verse, therefore, moved the early Muslims from asking “Should we spend?” to understanding “How and on whom should we spend?”, providing a timeless framework for ethical, effective, and spiritually rewarding charity that builds from the individual hearth outward to the entire community.