The word Khayr means “good” as a stem and “goodness” as a noun. Its dictionary definition is as follows: 1) to be good, 2) to do good, 3) to become superior, 4) to make superior. It is the opposite of Shar (i.e. evil). The word Ikhtiyar, which means “to desire, to use one’s will, to choose”, derives from the same root. Because “to desire” is by itself good and will has been given to man so that he may desire good.

The word Khayr is used in more than one senses in the Noble Qur’ân. Among these, the most eye-catching one is the sense of “wealth or riches”. In the perception of good, which the Divine Revelation builds, the reason of granting the worldly things to man is to increase his goodness.

When in superlative, the words “Khayr” and “Shar” can also mean “the best” and “the worst”. Raghib al-Isfahani defined Khayr as “intelligence, justice, virtue and things belonging to objects of beneficial kind that everyone desires”. Arabs called horses “Khayr”. In the worldly sense, Khayr used to be understood as “prosperity, abundance and affluence”. In the perception of life built by the Divine Revelation, sharing with others the worldly things entrusted to man is also called “Khayr”. Because, only those things belong to man which he can take with him when he dies. When man dies, he can only take with him the things that he gives for ALLÂH (SWT) Who Is Immortal.

Now, let us define “good deeds” based on this lexicological substructure: Good that man does to those of his own kind and to other beings without expecting something in return out of the feeling to desire good or benevolence originating from his natural disposition.

The word “Khayr” occurs 176 times in the Noble Qur’ân. Just like the words “Hidayat” (i.e. guidance) and “Dhalalat” (i.e. going astray), the word “Khayr” with the verb “Shâ’a” (i.e. to will) taking two subjects is attributed both to ALLÂH (SWT)’s Willing and to a slave’s willing. An example thereof is found in the following Qur’ânic Verse: “You Give the kingdom to whom You Will, and You Take the kingdom from whom You Will, and You endue with honour whom You Will, and You Humiliate whom You Will. In Your Hand is the good. Verily, You Are Able to do all things.” (3:26) Here, the word Khayr, i.e. the good means the worldly riches, strength and power.

Besides, in the Noble Qur’ân, the word Khayr is also used in the sense of eternal prosperity and happiness of the Hereafter: “Wa mâ taf’alû min khayrin fa-inna Allâha bihi ‘Âlîm: And whatever you do of good deeds, truly, Allâh Knows it well.” (2:215). In Verse 105 of Sûrat Al-Baqarah it is used to mean “the Divine Revelation and the Noble Qur’ân”. Qur’ânic exegetes explain the word Khayr  occurring in Verses 109 and 110 of Sûrat Al-Baqarah reading “whatever of good you send forth for yourselves before you, you will find it with Allâh” as “deeds that ALLÂH (SWT) Is Pleased with”. In a Qur’ânic Verse describing Paradise (55: 70), by the phrase “Khayrâtun Hisân” “the most beautiful, the most high-grade blessings to be found in Paradise” are meant.

Here, a fundamental question can come to mind. What is the source of Khayr?

Khayr or beneficence has four sources:

1. Natural disposition and conscience as an ontological source;

2. Creed as a theological source;

3. ALLÂH (SWT), Who Is the Absolute Source of Beneficence;

4. Society as a sociological source.

1. Natural disposition and conscience as an ontological source:

Beneficence is ontological, i.e. it is innate in man’s natural disposition. Because, contrary to the malicious thought of the Paulician Christianity that “man is bad in terms of his natural disposition”, man is “good” in terms of his natural disposition. It is evidenced by man’s being chosen from among all living beings and being endowed with reason. Man has been entrusted with reason and will both because of being the best of his kind and in order that he becomes even better. Âdam (AS)’s being taught all the names (ta’limu’l-‘asma) is also beneficence done to a good man so that he becomes even better. The nature’s submission to man (sajdah and tashir), whom it surrounds, is a kind of submitting oneself to beneficence. Again, man’s submission in front of beneficence originates from that very natural disposition. Âdam (AS)’s being given words for repentance is beneficence, too. Repentance represents “peace” with the natural disposition.

The fact that the Christian theology thinks the opposite cannot change the truth by any means. The idea of original sin had entered the Christian world from the idolatrous Greece and the wild West animism. The myth of Prometheus representing the man stealing the fire of God in the idolatrous Greece, gives the subconscious of the relationship between God and man lying in the roots of the West. Man is not at peace with God, but in a state of war. Whatever man can steal from God is profit. Consequently, God and man are enemies.

In the church Christianity, Prometheus is replaced with Âdam and the fire is replaced with the forbidden tree. The thought “man is a wolf to man” by Thomas Hobbes is the last point thereof. That is why the institution of Waqf (pious foundation of religious endowments) has not developed in the West. Humanism has a sort of understanding “I have stolen this from God with great effort; you too go and steal if you want to eat”.

It is this very understanding that gave birth to the wild capitalism appearing in the wild West. As for communism, which emerged as a reaction to it, it did not prove to be a cure for this disease because it killed the conscience that is the source of beneficence. As for liberalism, it regards beneficence as a kind of undevelopedness and primitiveness. According to liberalism, a developed society is that in which “the one who saves his boat is the captain”.

In essence: There is no seeking the proof of beneficence’s being ontological. Because none would hate good being done to oneself.

(29 December 2006)