ارتباط بين تحول ترجيحات و تحول نهادي انفاق در صدر اسلام بر اساس سير نزول آيات

The relationship between preferences change an‎d institutional change of Charity in Early Islam Based on the Sequence of Revelation of Verses

معارف اهل‌البيت(ع)

This research investigates the co-evolutionary relationship between the "transformation of Muslimsʹ substantive preferences" an‎d the "gradual legislation of charitable institutions" in early Islam, based on the sequence of the revelation of the Qurʹanic verses. The primary objective is to identify a pattern that demonstrates how charitable social institutions were formed contingent upon the evolution an‎d elevation of the target societyʹs substantive preferences an‎d spiritual levels, an‎d subsequently became a factor in educating future generations. This study employs the method of Thematic Interpretation based on the Order of Revelation (al-Tafsīr al-Mawḍūʿī al-Tanzīlī), with the Holy Qurʹan as the primary data source. In this method, verses related to charity (infāq) are analyzed in the order of their revelation. By considering the socio-historical contexts of revelation (drawing on reliable historical sources), the connection between the evolution of institutions an‎d changes in the societyʹs substantive preferences is examined. The findings indicate that both substantive preferences an‎d charitable institutions followed a gradual an‎d coordinated progression across five revelatory periods (two Meccan an‎d three Medinan periods): The evolution of preferences began with the critique of materialistic instincts an‎d the reinforcement of fairness in Mecca, progressing to the formation of sublime attitudes such as charity ʹfī sabīl Allāhʹ (in the way of God), financial Jihād, an‎d ultimately, the establishment of the ʹNafs al-Qudsīʹ (Sacred Self) level in Medina. The institutional evolution started with entirely voluntary an‎d individual charity, gradually moving towards non-obligatory institutions (such as moderation in charity) an‎d then to more complex, obligatory social institutions like Zakāt, Khums, an‎d ultimately, the institution of Wilāyah Ṭūlī (longitudinal guardianship). The overarching pattern governing this evolution is termed "Guided Co-evolution." In this pattern, the legislation of sublime institutions only became feasible after the activation of innate an‎d faith-based levels within individuals; in other words, the institutions were a response to actualized innate needs. Furthermore, after the institutions were established, the direction of the relationship reversed, an‎d these established institutions (such as Zakāt) themselves functioned as tools for educating an‎d facilitating the ascent of new generations to sublime spiritual levels. In summary, this interactive process, under divine guidance, led to the mutual formation an‎d consolidation of the transformation of preferences an‎d the evolution of institutions.donors.

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