The origin of the word khayr comes from khāra – yakhīru, which means ṣāra dhā khayr (to become good) [14]. According to Hans Wehr, khāra means to choose, make one's choice [15]. The specific meaning of the word khāra is defined by al-Khudrawī as ‘to be in good circumstances’ or ‘to be favourable to’ (to be positive) [16]. From this definition, an example is the expression khāra allāh laka fī al-amr, which means ‘hope in Allah to choose the best’[17].

The opposite of khayr is sharr, because everyone has a tendency towards evil and towards being good to others [18]. Jubrān Mas'ūd's term for the opposite of khayr is sharr, based on what contains goodness, usefulness, and pleasure [19]. The words khayr and sharr are interconnected. Regarding wealth, in taraka khayrā, ayaḥsabūn anna mā numidduhum bih min māl wa banīn, nusāri‘ lahum fī al-khayrāt bal lā yash‘urūn[20].

According to al-Aṣfahānī, there are two meanings of the term khayr. First, goodness is absolute, something that is liked by everyone and in all circumstances. As the Prophet Muhammad said, referring to heaven as goodness (lā khayr bikhayr ba‘dah al-nār wa lā sharra bisharr ba‘dah al-jannah). Second, goodness is relative, something that is considered good by one person but considered bad by another [21]. The terminology of the word khayr also includes its use as a means to bring benefit and goodness (ādāh li al-naf‘wa al-ṣalāh)[22].

Thus, the lexicology of the word khayr encompasses its origin, meaning, and usage. The origin of the word khayr is khāra – yakhīru. From this origin, the word khayr has the meaning of benefit (naf‘) and advantage (maṣlaḥah) [23]. The meaning of khayr is obtained by comparing the antonyms of related words. Therefore, the word khayr is used for what everyone desires, such as justice, virtue, and something useful [24].

The form of the word khayr as a nakirah is discussed specifically in this study from the perspective of mā fīh nafa‘ wa ṣalaḥ, which is mentioned 19 times, and ādāh li al-naf‘ wa al-ṣalāh, which is mentioned 5 times in the Qur'an.[25] The ism tafḍīl form of the word khayr is also specifically discussed in its indefinite form, which is mentioned 101 times in the Qur'an [25]. Finally, the form of the sifah mushabbahah of the word khayr with the plural term akhyār, mentioned twice, as well as khayrāt and al-khayrāt, mentioned 10 times in the Qur'an[25].

1. The Word Khayr as an Ism

QS. al-Muzzammil [73]: 20 is a verse revealed in Madinah during the period when Prophet Muhammad performed the night prayer for ten years, accompanied by a group of his companions. QS. al-Muzzammil [73]: 20 was revealed in Madinah, abolishing the obligation of night prayer, as the Prophet Muhammad had spent ten years in Makkah after his call to Islam [26]. The discussion of the meaning of khayr as an ism (nakirah) in terms of mā fīh nafa‘ wa ṣalaḥ is related to the command to pray, give zakat, and seek His forgiveness as acts of goodness that lead to reward. Meanwhile, QS. al-Naḥl [16]: 76 is a verse about an incident when a former slave of Utsman, who hated Islam, forbade charity and forbade doing good deeds. The discussion of the meaning of khayr as an ism (nakirah) in terms of mā fīh nafa‘ wa ṣalaḥ is more directed towards being characterised by the attributes of Allah [27].

The chronology of the revelation of the word khayr as an ism (nakirah) in terms of mā fīh nafa‘ wa ṣalaḥ can be summarised as consisting of the interpretation of good deeds and their relationship to reward, the interpretation of the attributes of God, and finally the interpretation of the attributes of the Prophet Muhammad. In QS. al-Tawbah [9]: 61, which was revealed in connection with the incident involving Nabṭal ibn al-Ḥarīth hurting the feelings of Prophet Muhammad, it is described that hurting Prophet Muhammad in matters related to the Prophet's mission is considered disbelief, and the perpetrator will face punishment [28]. The discussion of the meaning of khayr as an ism (nakirah) in terms of mā fīh nafa‘ wa ṣalaḥ is related to the nature of the Prophet Muhammad as an ear for goodness, which serves as a guide to the happiness of humanity in this world and the hereafter.

QS. Hud [11]: 84 with the innī arākum bikhayr refers to the story of Prophet Shu'aib, who saw the people of Madyan in a state of prosperity, blessed with abundance and plenty, and thus cautioned them against unjustly consuming others' wealth [29]. Prophet Shu'aib was concerned that the prosperous condition of the people of Madyan would be punished due to widespread corruption. The discussion of the meaning of khays as an ism (nakirah) in terms of of ādāh li al-naf‘ wa al-ṣalāh relates to the wealth imagined by Prophet Shu'aib.

The chronology of the revelation of the word khayr as an ism (nakirah) in terms of ādāh li al-naf‘ wa al-ṣalāh can be summarised as consisting of the general meaning of wealth, and subsequently the specific meaning of physical objects of wealth. In QS. al-Baqarah [2] :273, which was revealed in connection with the event of the people of the suffah submitting themselves to learn the Qur'an and joining the soldiers of Prophet Muhammad. This interpretation of wealth is understood as Allah's reward for who give charity in any circumstances [30].

2. The Word Khayr as an Ism Tafḍīl

The interpretation of QS. al-A'lā [87]: 9 indicates a prohibition against looking at the world and an exhortation to strive for the hereafter and the rewards of Allah [31]. The position of the word khayr implicitly contains the meaning of a tendency towards the hereafter rather than worldly affairs. Meanwhile, the interpretation of QS. Saba’ [34]: 39 indicates the greatness of Allah's wisdom in providing sustenance for His servants [32]. The position of the word khayr contains the meaning of a tendency towards Allah as the best provider of sustenance.

Similarly, QS. al-Rūm [30]: 38 shows His desire for satisfaction through righteous deeds that Allah desires [33]. The position of the word khayr implicitly contains the meaning of a tendency towards the worship of zakat and almsgiving. Finally, QS. al-Tawbah [9]: 109 is a verse that explains the difference between the goals of the righteous and the wicked [34]. The position of the word khayr conveys the meaning of a tendency toward a positive attitude. In this regard, attitudes that lead to social expression as the basis of constructive views on the benefits of oneself and others.

The chronology of the descent of the word khayr as an ism tafḍīl (nakirah) can be summarised as consisting of the mention of a clear concrete comparative structure, an ambiguous concrete comparative structure, and a connection with the form of ism fā‘il which refers to the meaning of the perfection of Allah. These three categories serve as attributes to express comparison with the meaning of the word khayr, which signifies ‘better’ or ‘best.’ Therefore, the meaning of khayr as an ism tafḍīl (nakirah) tends to revolve around theological aspects related to decision-making and the core of worship as the purpose of life.

3. The Word Khayr as an Ṣifah Mushabbahah

QS. Ṣād [38]: 47, which is connected to QS. Ṣād [38]: 45, mentions the commitment to worship of Prophet Ibrahim, Ishaq, and Ya'qub [35]. Therefore, the meaning of the word akhyār, through the mention of these three Prophets, is understood as a complementary attribute to those who excel in goodness [36]. Meanwhile, QS. Ṣād [38]: 48, in one verse, is directly connected to the attribute of patience of Prophet Isma’il, Ilyas, and Dzulkifli. They are all chosen for prophethood and are special among His creatures [37].

QS. Fāṭir [35]: 32, which is connected to the previous verse, discusses the second pillar of faith regarding the message and prophethood in the wa alladhī awḥaynā ilayk, after the first pillar of faith regarding the existence of Allah. Thus, the meaning of al-khayrāt is one of the criteria for the inheritors of the ummah from the prophethood of Prophet Muhammad, characterised by noble qualities in all matters [38]. Meanwhile, QS. Āli Imrān [3]: 114, which is connected to the previous verse, relates to the continuation of the characteristics of the People of the Book [39]. After the People of the Book are mentioned for their wickedness, among the People of the Book there are also those who believe. Therefore, the interpretation of the wa yusāri‘ūn fī al-khayrāt is that they do good voluntarily, not out of greed [40].

The chronology of the descent of the word khayr as an ṣifah mushabbahah with the plural of term khayrāt can be concluded to have the theme of a prophetic figure, the nature of a person's good deeds, and the blessings of paradise. For example, in QS. al-Tawbah [9]: 88, the discussion of the meaning of al-khayrāt is a praise and commendation of the attitude of those who sincerely respond to the call of Prophet Muhammad as a blessing leading to happiness in this world and the hereafter everything [41].

The next stage of the analysis of tafsīr al-mawḍū‘ī after conducting a study of the author's interests in the theme of the meaning of khayr by analyzing the etymological and terminological aspects, then collecting verses based on the underlying context, in this discussion we will analyze the interpretation of the meaning of khayr from the perspective of al-Shā'rāwī. Al-Sha’rāwī is a mufassir contemporary exegete from Egypt known for his ṣawtī method of exegesis (lectures that are subsequently written down) and his focus on prioritising creed and its relevance to the reality of Muslims. Al-Sha’rāwī said, “fahādhā ḥiṣad ‘umrī al-‘ilmī wa ḥaṣīlah jihādī al-ijtihādī sharafī fīh annī ‘ishtu kitab allāh, wa taṭāmantu listiqbāl fayḍ allāh (this is the result of my lifelong knowledge and the fruit of my ijtihad efforts; my pride is that I have lived with the Qur’an, and I am ready to receive His bounty).” Tafsīr al-Sha’rāwī is the name of a metaphor. Al-Sha’rāwī himself believed that his work was not a literal interpretation, but rather his personal thoughts and reflections on the holy Qur'an. Tafsīr al-Sha'rawī is not a Qur'anic exegesis, but rather a divine gift that comes to the heart of a believer in one verse or several verses [42]. The explanation of the meaning of khayr according to al-Sha'rāwī is examined in detail in QS. al-Naḥl [16]: 30, QS. al-Anbiyā' [21]: 73, QS. al-Anbiyā' [21]: 90, QS. al-Dukhan [44]: 37, QS. al-Bayyinah [98]: 7, and QS. al-‘Adiyat [100]: 8.

Based on the Table 1. First, the meaning of khayr in QS. al-Naḥl [16]: 30. Al-Sha'rāwī's explanation of the meaning of khayr, which functions relationally within the phrase wa qīla lilladhīn ittaqaw mādhā anzala rabbukum, implies encouraging humans to express themselves with interpersonal awareness of the nature of goodness, which cannot be understood as a single essence, whether in this world or the hereafter [43]. Additionally, al-Sha'rāwī’s explanation of the meaning of khayr in a paradigmatic sense refers to goodness that is pleasing to the soul (khayr tastaṭībuh al-nafs), remains goodness in this world (yaẓill khayrā fī al-dunyā), brings goodness in the hereafter (yatarattab ‘alayh fī al-ākhirah), and is connected to goodness in the hereafter (mawṣūl bikhayr al-ākhirah)[43].

The paradigmatic meaning of khayrā is mercy and blessing for those who follow it, namely those who believe in Him and His Messenger [27]. This is explanation involves a dialectical reading of those who guard themselves against polytheism, namely the believers [44]. Al-Sha'rāwī’s interpretation links the position of wa qīla lilladhīn ittaqawmādhā anzala rabbukum, which is connected to the meaning of kahyr, as a philosophical concept. This philosophical concept leads to self-reflection on goodness, how to achieve it, and its logical consequences. Therefore, al-Sha’rawi emphasises the aspect of spiritual goodness that has the same consequences in this world and the hereafter.

Second, the meaning of al-khayrāt in QS. al-Anbiyā’ [21]: 73. Al-Sha'rāwī’s explanation of the meaning of al-khayrāt, which works relationally in one phrase with wa awḥaynā ilayhim, means that Allah opened the door of goodness for Prophet Ibrahim, Ishaq, and Ya’qub. These individuals are among the fortunate who are prepared to perform acts of goodness[43]. AAdditionally, al-Sha'rāwī’s explanation of the meaning of al-khayrāt in a paradigmatic sense refers to the acts of worship of prayer (iqām al-ṣalāh) and zakat (ītā’ al-zakāh) as the essence of goodness. The act of zakat is a sacrifice of wealth as the result of labour, which is a part of time. Therefore, the act of prayer is a sacrifice of time itself.

Similarly, the meaning of al-khayrāt in QS. al-Anbiyā’ [21]: 90. Al-Sha'rāwī’s explanation of the meaning of al-khayrāt, which operates relationally within the phrase innahum kānū yusāri‘ūn, serves as a rebuttal to the notion that Prophet Zakariyya and his fertile wife were often stingy [43]. With al-Sha'rāwī’s explanation of the meaning of al-khayrāt in a paradigmatic way, it is intended that goodness has logical consequences. This means that if hatred is released and others around are viewed as a united brotherhood, then they will show compassion to anyone and be quick to do good [43]. Thus, goodness is always connected to consequences that lead to benefit.

Third, the meaning of khayr in QS. al-Dukhān [44]: 37. Al-Sha'rāwī’s explanation of the meaning of khayr, which functions relationally within a phrase with hum (Bani Israel) and qawm tubba' (a righteous person whose people do not obey him), means that Allah the Almighty wishes to compare them to previous nations with similar characteristics [43]. There is no better comparison between the Bani Israel and the Tubba. The interpretation innahum kānū mujrimīn, the meaning of mujram’ is to commit heinous crimes [43]. War is only permitted for Prophet Muhammad, as he is the trustworthy leader of humanity. The fact that there is no Messenger after Prophet Muhammad is evidence of the goodness for his people [43].

Allah threatened the disbelievers of Makkah with a tragic fate, similar to the fate of the people of Fir’aun and Tubba. The Hadith about the Tubba people is lātasubbū tubba‘ā fainnahu qad kāna qad aslama. This indicates that the person referred to is Abu Kurab, who gave the kiswah cloth to cover the Ka'bah after previously wanting to attack it. After that, he attacked Madinah and sought to destroy it, but departed from Madinah after being informed that Madinah was the land where a Prophet named Ahmad would migrate[45]. They denied the existence of resurrection, whereas the creation of the universe itself bears witness to the evidence of His power (QS. al-Dukhān [44]: 38)[45]. Al-Sha'rāwī’s position on the meaning of khayr is more paradigmatically understood as a metaphor. On the contrary, the context of the discussion of the meaning of khayr actually negates the Bani Israel and the Tubba people. This negation of the Bani Israel and the Tubba people is emphasised through the interpretation of the phrase innahum kānū mujrimīn, as interpreted by al-Sha'rāwī as people who have exceeded the limits in committing sins.

Fourth, the meaning of khayr in QS. al-Bayyinah [98]: 7. Al-Sha'rawi's explanation of the meaning of khayr, which works relationally in one phrase with al-bariyyah, means the mandate of the believers (āmanū) and doing righteous deeds ('amilū al-ṣāliḥāt). The meaning of āmanū wa ‘amilū al-ṣāliḥāt is not merely words uttered from the lips, nor is righteous deeds limited to merely fulfilling Allah's commands. Faith and righteous deeds must be understood as efforts to uphold Allah's sharia [46]. Those with these qualities are the best among their peers, deserving of great reward in the form of eternal paradise with its various blessings.

The meaning of ulāika hum khayr al-bariyyah is reinforced by the reading that uses hamzah, indicating that humans are more noble than angels [31]. In fact, the interpretation of the meaning of al-bariyyah refers to Prophet Adam, because the word is derived from the word barr, which means clay[31]. Who tends to reveal linguistic analysis, al-Sha'rāwī’s position on the meaning of khayr is paradigmatically understood as a form of acceptance of faith and righteous deeds, not denial. These two attitudes articulate humanity in becoming the best person in the sight of Allah.

Fifth, the meaning of al-khayr in QS. al-‘Ādiyāt [100]: 8. Al-Sha'rāwī’s explanation of the meaning of al-khayr, which works relationally in one phrase with wa innahu liḥubb, means that the representation of money, power, and worldly pleasures towards the love of goodness is a natural human trait. This inherent human nature is excepted when it transforms stinginess and disbelief into acknowledgment of Allah's blessings [46]. Additionally, al-Sha'rāwī’s explanation of the meaning of al-khayr in a paradigmatic sense refers to a person who loves themselves intensely (shadīd al-ḥubb linafsih) and therefore loves goodness (man thamma yuḥibb al-khayr) [46]. Thus, the meaning of khayr points to wealth for the sake of benefit.

The paradigmatic meaning of al-khayr is wealth based on QS. al-Baqarah [2]: 180, which tends to make humans greatly love wealth and be very stingy because of their love for wealth [31]. Al-Sha'rāwī’s position on the paradigmatic meaning of al-khayr does not explicitly mention wealth. However, al-Sha'rāwī tends to focus on the consequences underlying human nature and its relationship to the love of wealth. Al-Sha'rāwī believes that human nature cannot be separated from the will to love wealth. This is not a general rule, meaning there are exceptions for those who are truly faithful and perform righteous deeds.

The explanation of the interpretation of the meaning of khayr using al-Sha’rāwī’s perspective above, it can be classified into three main themes based on the object of study of QS. an-Naḥl [16]: 30, QS. al-Anbiyā' [21]: 73, QS. al-Anbiyā' [21]: 90, QS. al-Dukhan [44]: 37, QS. al-Bayyinah [98]: 7, and QS. al-‘Adiyat [100]: 8. First, the theme of the essence of servitude as self-purity towards Allah. This first theme is related to ‘ibādah, which is discussed based on the interpretation of QS. al-Naḥl [16]: 30 and QS. al-Anbiyā' [21]: 73. Second, the theme of purity of faith and personal reflection on the challenges of societal expression. Implicitly, humans base the aspect of ‘aqīdah as an ontological value of life that has an interpretive element in QS. al-Dukhan [44]: 37 and QS. al-Bayyinah [98]: 7. Third, the theme of moral internalization as a construct of implementing relationships between individuals. This underlies the interpretation of QS. al-Anbiyā' [21]: 90 and QS. al-‘Adiyat [100]: 8 in relation to akhlāq.

1. ‘Ibādah

The contextual meaning of khayr first refers to ‘ibādah. ‘Ibādah is the greatest manifestation of humility, as it is the ultimate submission of a servant to Allah. This includes all deeds that are pleasing to Allah, both visible and hidden. In addition to rituals such as prayer, fasting, etc, worship also encompasses all aspects of life, such as ethical behaviour, sincere intentions, and so on. Therefore, the interpretation and meaning of khayr in al-Sha’rāwī’s perspective as the contextuality of ‘ibādah indicates the presence of an element of servitude that is certainly related to submission and obedience to Allah.

Al-Sha’rāwī’s interpretation of the meaning of khayr in QS. al-Naḥl [16]: 30 is a model of servitude through social actions. This is because the contextual discussion underlying QS. al-Naḥl [16]: 30 is about believers who guard themselves against polytheism and its implications for social actions connected to ethical behaviour in nurturing spiritual health. Additionally, the model of servitude through rituals is found in al-Shā’rawī’s interpretation of the meaning of al-khayrāt in QS. al-Anbiyā’ [21]: 73. This is exemplified by Prophet Ibrahim, Ishaq, and Ya’qub, who were granted blessings for their acts of goodness. According to al-Sha’rāwī, this goodness is the essence of the acts of worship of prayer and zakat.

Today, the world is dominated by secularism, which essentially considers religion not as a set of transcendent doctrines, but rather as a commitment to values that are independent of believers, and even applicable to all of humanity. Doctrines only exist in the form of metaphors, which are appropriate for conveying the most fundamental values and guiding believers to realize them.[47] In this case, the principle of secularism is very problematic with its position of human servitude that lacks its essence. Al-Sha'rāwī's argument is that religion is correlational to human servitude as a need for goodness. This is because there is a conceptual placement of Allah that transcends the boundaries of the universe, physical experience, and human understanding in the Islamic view. Thus, transcendent doctrine is an important essence of religion to obtain goodness through ritual servitude to Allah.

Furthermore, secular humanism is a product of thinking about humans who are capable of behaving ethically and morally without religion.[48] The implication is that humans do not need religion and consider God to be dead (as in Nietzsche's view)[49],[50], which of course makes all systems outside the persona relative. The problem is that secularism's discrimination against spiritual values seems to place complete faith in humans [51]. This is because human kindness itself is an integral part of spiritual values. In fact, based on al-Sha'rāwī's perspective, there is kindness that correlates with a form of servitude through social action. Thus, emptying spiritual values and considering humans to be the essence of existential life issues is irrelevant. This is because, implicitly, in terms of good behavior, humans cannot confront the framework of spirituality as a personal act.

From the current issue of secularism, it appears that contextualizing the interpretation of the meaning of khayr from al-Sha'rāwī's perspective is related to the essence of devotion as purification of oneself to Allah (QS. al-Naḥl [16]: 30 and QS. al-Anbiyā' [21]: 73.). In conclusion, there are two contextual meanings of khayr from al-Sha'rāwī's perspective. First, goodness obtained through a model of servitude based on ritual cannot be separated from transcendent doctrine. Second, goodness obtained through a model of servitude based on social action correlates with spiritual values. These two contextual reviews of the concept underlie his criticism of the separation of religious truth from scientific truth.

2. ‘Aqīdah

The second contextual meaning refers to ‘aqīdah. ‘Aqīdah is something that requires the heart to focus on God, which brings peace and purity to the heart, free from doubt. ‘Aqīdah is closely linked to belief, which means wholehearted trust in the pillars of īmān. ‘Aqīdah is closely related to monotheism, as they share the same essence, the affirmation of Allah’s oneness, and the core of īmān. The interpretation and meaning of khayr in al-Sha’rāwī’s perspective as the contextuality of ‘aqīdah indicates the presence of an element of belief in Allah’s oneness and its implications for the tranquility of the heart.

Al-Sha’rāwī’s interpretation of the meaning of khayr in QS. al-Dukhān [44]: 37 is a model of belief in the oneness of Allah through the Prophet Muhammad as His messenger. This is because QS. al-Dukhān [44]: 37 discusses the context of the characteristics of the Israel and the Tubba people. For example, the Tubba people, despite believing they had done good deeds through their piety, did not acknowledge Prophet Muhammad as His messenger. The meaning of khayr in QS. al-Bayyinah [98]: 7, as interpreted by al-Sha’rāwī, points more towards the belief in the oneness of Allah, which leads to inner peace. This is exemplified by those who believe and perform righteous deeds with sincerity.

Atheism is a contemporary ideological problem that fundamentally leads to the denial of God's existence. Nietzsche's concept of the death of God refers to humans who cannot be blamed for their suffering. By rejecting the idea of an irreplaceable need for God, it automatically eliminates the desire for secular equivalents, such as lost faith or shadows of God [52]. This statement is entirely problematic, as it assumes that loss of faith is caused by a belief in God. Al-Sha'rāwī argues that goodness arising from a belief in God brings peace of mind. Thus, as al-Qaraḍāwī argues, ideologies that oppose the existence of God are dominated by lust and basic instincts [53]. This means that complete trust in humans and oneself in atheistic ideology completely ignores integrative epistemological particles. The implication is that the physical aspect is more dominant than the metaphysical, with tendencies of interest becoming the sole focus, so that ultimately good behavior is based solely on lust.

Dawkins, with his new atheism thinking, considers the hypothesis of God over the reality that humans inhabit, with the involvement of supernatural agents in designing the universe, to be a violation of its own laws [54]. Therefore, religion and God must be eliminated as neither sufficiently explains reality, upholds morality, nor supports crime in society [55]. This construct is highly relevant to the Israel and the Tubba who denied the existence of Allah through their disbelief in His messengers, yet felt they had done good. This ideological dimension becomes a serious problem, because good behavior is essentially theologically involved. The impact of behaving well by emptying oneself of God's existence is that it leads to fanaticism, an inability to listen to the advice of others, and the potential for social isolation in a religious society.

The dimension of 'aqīdah as contextual to the meaning of khayr from al-Sha'rāwī's perspective is good behavior based on the interpretation of QS. al-Bayyinah [98]: 7, which is oriented towards peace of mind, and goodness based on the interpretation of QS. al-Dukhān [44]: 37, which is theological towards objective truth as well as social acceptance. These two contextual meanings underlie a reflective attitude towards belief in the existence of Allah. Thus, atheism is an ideology that can be analyzed contextually in terms of its significance in order to unravel objective epistemological deviations.

3. Akhlāq

The third contextual meaning refers to akhlāq. Akhlāq are better understood as an inner description of humans that have the potential for good or bad characteristics. This shows that morals are related to the human heart, which is then reflected in behaviour and becomes a habit. The condition of the soul is the essence of morality. This means that when the state of the soul leans toward good behaviour, it gives rise to good morality, and vice versa. Therefore, al-Sha'rāwī's interpretation and meaning of khayr in the context of akhlāq indicates the presence of elements of the inner nature of human beings and conceptualisation from the perspective of the condition of the human soul.

Al-Sha’rāwī’s interpretation of the meaning of al-khayrāt in QS. al-Anbiyā’ [21]: 90 is a conceptualisation model of the condition of the human soul. This is because the context underlying QS. al-Anbiyā’ [21]: 90 is a refutation of the claim against Prophet Zakariyya and his wife's fertility, which often fell into stinginess. The spiritual condition of Prophet Zakariyya and his wife, characterised by their good deeds, demonstrates that virtuous character is always a focus of Allah's guidance. Additionally, the model of inner imagery is found in al-Sha’rāwī’s interpretation of the meaning of al-khayr in QS. al-‘Ādiyāt [100]: 8. This is exemplified by his consistency in preserving wealth for the greater good.

Currently, materialism dominates metaphysical rejection based on its ontological status, and all phenomena that lead to its postulates are explained in a material context [56]. With binding moral laws not existing, materialism finds no transcendent authority over humans (which can distinguish between good intentions and the desire for profit) [57]. This problem underlies the principle of expressive freedom, the implications of which are tendentious towards personal thought. Thus, all expressed behavior is an egoistic framework [58]. Goodness in al-Sha'rāwī's argument is based on the principle of revelation. This means that there are collectively agreed values and standards in behavior, including everything related to goodness.

Prophet Zakariyya and his wife possessed the trait of ḥasanah (Q.S. al-Anbiyā’ [21]: 90), as did believers who had irādah for wealth and whose goal was to do good (Q.S. al-‘Ādiyāt [100]: 8). These two behaviors of goodness are a transcendent authority over humans. For example, human desire for wealth, if dominated by materialism, leads to excessive wasteful behavior that squanders wealth and is considered a good thing. Thus, both good and bad behavior are, as a whole, moralities that have value and standards.

In conclusion, the current issue of materialism with its fundamental thinking is very problematic. This is because it is so strategic towards everything material that is free. Thus, the meaning of khayr in al-Sha'rāwi's perspective is contextually, in the dimension of akhlāq, good behavior as a manifestation of values and standards based on the principles of revelation. This contextuality must be independent and not dominated by materialism. Thus, the implication is that all good behavior has a broad influence, rather than claiming objective truth, which is considered humiliating and deviant.