ٱلْبَقَرَة ١٩٥
- وَأَنفِقُواْ And spend
- فِي in
- سَبِيلِ (the) way
- ٱللَّهِ (of) Allah
- وَلَا and (do) not
- تُلۡقُواْ throw (yourselves)
- بِأَيۡدِيكُمۡ [with your hands]
- إِلَى into
- ٱلتَّهۡلُكَةِ [the] destruction
- وَأَحۡسِنُوٓاْۚ And do good
- إِنَّ indeed
- ٱللَّهَ Allah
- يُحِبُّ loves
- ٱلۡمُحۡسِنِينَ the good-doers
And spend in the way of Allāh and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allāh loves the doers of good.
And spend in the way of God, in obedience to Him, in holy struggle and the like; and cast not your own hands, yourselves (the baa' of bi-aydeekum 'with your hands' is extra) into destruction, by withholding funds needed for the struggle or abandoning it altogether, because this will give your enemy the advantage over you; but be virtuous, by spending etc.; God loves the virtuous, that is, He rewards them.
"The Command to fight Those Who fight Muslims and killing Them wherever They are found
Allah command's;
وَقَاتِلُواْ فِي سَبِيلِ اللّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُواْ إِنَّ اللّهَ لَا يُحِبِّ الْمُعْتَدِينَ
And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors.
Abu Jafar Ar-Razi said that Ar-Rabi bin Anas said that Abu Al-Aliyah commented on what Allah said:
وَقَاتِلُواْ فِي سَبِيلِ اللّهِ الَّذِينَ يُقَاتِلُونَكُمْ
(And fight in the way of Allah those who fight you),
""This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger used to fight only those who fought him and avoid non-combatants. Later, Surah Bara'h was revealed.""
Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that;
this was later abrogated by the Ayah:
فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ
(then kill them wherever you find them), (9:5).
However, this statement is not plausible, because Allah's statement:
الَّذِينَ يُقَاتِلُونَكُمْ
(...those who fight you) applies only to fighting the enemies who are engaged in fighting Islam and its people. So the Ayah means,
`Fight those who fight you', just as Allah said in another Ayah:
وَقَاتِلُواْ الْمُشْرِكِينَ كَأفَّةً كَمَا يُقَاتِلُونَكُمْ كَأفَّةً
(...and fight against the Mushrikin collectively as they fight against you collectively), (9:36).
This is why Allah said later in the Ayah:
وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ
(And kill them wherever you find them, and turn them out from where they have turned you out),
meaning, `Your energy should be spent on fighting them, just as their energy is spent on fighting you, and on expelling them from the areas from which they have expelled you, as a law of equality in punishment.'
The Prohibition of mutilating the Dead and stealing from the captured Goods
Allah said:
وَلَا تَعْتَدُواْ إِنَّ اللّهَ لَا يُحِبِّ الْمُعْتَدِينَ
but transgress not the limits. Truly, Allah likes not the transgressors.
This Ayah means,
`Fight for the sake of Allah and do not be transgressors,' such as, by committing prohibitions.
Al-Hasan Al-Basri stated that transgression (indicated by the Ayah),
""includes mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit.""
This is also the opinion of Ibn Abbas, Umar bin Abdul-Aziz, Muqatil bin Hayyan and others.
Muslim recorded in his Sahih that Buraydah narrated that Allah's Messenger said:
اغْزُوا فِي سَبِيلِ اللهِ قَاتِلُوا مَنْ كَفَرَ بِاللهِ اغْزُوا وَلَا تَغُلُّوا وَلَا تَغْدِرُوا وَلَا تَمْثُلُوا وَلَا تَقْتُلُوا وَلِيدًا وَلَا أَصْحَابَ الصَّوَامِع
Fight for the sake of Allah and fight those who disbelieve in Allah. Fight, but do not steal (from the captured goods), commit treachery, mutilate (the dead), or kill a child, or those who reside in houses of worship.
It is reported in the Two Sahihs that Ibn Umar said,
""A woman was found dead during one of the Prophet's battles and the Prophet then forbade killing women and children.""
There are many other Hadiths on this subject.
Shirk is worse than Killing
Allah says;
وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ
And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing.
Since Jihad involves killing and shedding the blood of men, Allah indicated that these men are committing disbelief in Allah, associating with Him (in the worship) and hindering from His path, and this is a much greater evil and more disastrous than killing.
Abu Malik commented about what Allah said:
وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ
(And Al-Fitnah is worse than killing),
""meaning what you (disbelievers) are committing is much worse than killing.""
Abu Al-Aliyah, Mujahid, Sa`id bin Jubayr, Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and Ar-Rabi bin Anas said that what Allah said:
وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ
(And Al-Fitnah is worse than killing),
""Shirk (polytheism) is worse than killing.""
Fighting in the Sacred Area is prohibited, except in Self-Defense
Allah said:
وَلَا تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ
And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah).
It is reported in the Two Sahihs that the Prophet said:
إنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّموَاتِ وَالاَْرْضَ فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيَامَةِ
Allah has made this city a sanctuary since the day He created the heavens and the earth. So, it is a sanctuary by Allah's decree till the Day of Resurrection.
وَلَمْ يَحِلَّ لِي إِلاَّ سَاعَةً مِنْ نَهَارٍ وَإِنَّهَا سَاعَتِي هذِهِ حَرامٌ بحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيامَةِ
Fighting in it was made legal for me only for an hour in the daytime. So, it (i.e., Makkah) is a sanctuary, by Allah's decree, from now on until the Day of Resurrection.
لاا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلىَ خَلَهُ
Its trees should not be cut, and its grass should not be uprooted.
فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِصلى الله عليه وسلّم فَقُولُوا إنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم
If anyone mentions the fighting in it that occurred by Allah's Messenger, then say that Allah allowed His Messenger, but did not allow you.
In this Hadith, Allah's Messenger mentions fighting the people of Makkah when he conquered it by force, leading to some deaths among the polytheists in the area of the Khandamah. This occurred after the Prophet proclaimed:
مَنْ أَغْلَقَ بَابَهُ فهُوَ امِنٌ وَمَنْ دَخَلَ الْمَسْجِدَ فَهُو امِنٌ ومَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ امِن
Whoever closed his door is safe. Whoever entered the (Sacred) Mosque is safe. Whoever entered the house of Abu Sufyan is also safe.
Allah said:
حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَاء الْكَافِرِينَ
unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.
Allah states:
`Do not fight them in the area of the Sacred Mosque unless they start fighting you in it. In this case, you are allowed to fight them and kill them to stop their aggression.'
Hence, Allah's Messenger took the pledge from his Companions under the tree (in the area of Al-Hudaybiyyah) to fight (the polytheists), after the tribes of Quraysh and their allies, Thaqif and other groups, collaborated against the Muslims (to stop them from entering Makkah to visit the Sacred House). Then, Allah stopped the fighting before it started between them and said:
وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ
And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them. (48:24)
and,
وَلَوْلَا رِجَالٌ مُّوْمِنُونَ وَنِسَأءٌ مُّوْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَيُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَأءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً
Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills ـ if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment. (48:25)
Allah's statement:
فَإِنِ انتَهَوْاْ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
But if they cease, then Allah is Oft-Forgiving, Most Merciful.
which means, `If they (polytheists) cease fighting you in the Sacred Area, and come to Islam and repent, then Allah will forgive them their sins, even if they had before killed Muslims in Allah's Sacred Area.'
Indeed, Allah's forgiveness encompasses every sin, whatever its enormity, when the sinner repents it.
The Order to fight until there is no more Fitnah
Allah then commanded fighting the disbelievers when He said
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ
And fight them until there is no more Fitnah,
meaning, Shirk.
This is the opinion of Ibn Abbas, Abu Al-Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi, Muqatil bin Hayyan, As-Suddi and Zayd bin Aslam.
Allah's statement:
وَيَكُونَ الدِّينُ لِلّهِ
and the religion (all and every kind of worship) is for Allah (Alone).
means, `So that the religion of Allah becomes dominant above all other religions.'
It is reported in the Two Sahihs that Abu Musa Al-Ashari said:
""The Prophet was asked, `O Allah's Messenger! A man fights out of bravery, and another fights to show off, which of them fights in the cause of Allah?'
The Prophet said:
مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيا فَهُوَ فِي سَبِيلِ الله
He who fights so that Allah's Word is superior, then he fights in Allah's cause.
In addition, it is reported in the Two Sahihs:
أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلهَ إلاَّ اللهُ فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُم وَأَمْوَالَهُمْ إلاَّ بِحَقِّهَا وَحِسَابُهُمْ عَلَى الله
I have been ordered (by Allah) to fight the people until they proclaim, `None has the right to be worshipped but Allah'. Whoever said it, then he will save his life and property from me, except for cases of the law, and their account will be with Allah.
Allah's statement:
فَإِنِ انتَهَواْ فَلَ عُدْوَانَ إِلاَّ عَلَى الظَّالِمِينَ
But if they cease, let there be no transgression except against the wrongdoers.
indicates that, `If they stop their Shirk and fighting the believers, then cease warfare against them. Whoever fights them afterwards will be committing an injustice. Verily aggression can only be started against the unjust.'
This is the meaning of Mujahid's statement that only combatants should be fought.
Or, the meaning of the Ayah indicates that,
`If they abandon their injustice, which is Shirk in this case, then do not start aggression against them afterwards.'
The aggression here means retaliating and fighting them, just as Allah said:
فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ
Then whoever transgresses against you, you transgress likewise against him. (2:194)
Similarly, Allah said:
وَجَزَاءُ سَيِّيَةٍ سَيِّيَةٌ مِّثْلُهَا
The recompense for an evil is an evil like thereof. (42:40)
and,
وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ
And if you punish them, then punish them with the like of that with which you were afflicted. (16:126)
Ikrimah and Qatadah stated,
""The unjust person is he who refuses to proclaim, `There is no God worthy of worship except Allah'.""
Under Allah's statement:
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah, Al-Bukhari recorded that Nafi said that;
two men came to Ibn Umar during the conflict of Ibn Az-Zubayr and said to him, ""The people have fallen into shortcomings and you are the son of Umar and the Prophet's Companion. Hence, what prevents you from going out?""
He said, ""What prevents me is that Allah has for bidden shedding the blood of my (Muslim) brother.""
They said, ""Did not Allah say:
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah)!""
He said, ""We did fight until there was no more Fitnah and the religion became for Allah Alone. You want to fight until there is Fitnah and the religion becomes for other than Allah!""
Uthman bin Salih added that;
a man came to Ibn Umar and asked him, ""O Abu Abdur-Rahman! What made you perform Hajj one year and Umrah another year and abandon Jihad in the cause of Allah, although you know how much He has encouraged performing it!""
He said, ""O my nephew! Islam is built on five (pillars):
believing in Allah and His Messenger,
the five daily prayers,
fasting Ramadan,
paying the Zakah and
performing Hajj (pilgrimage) to the House.""
They said, ""O Abu Abdur-Rahman! Did you not hear what Allah said in His Book:
وَإِن طَأيِفَتَانِ مِنَ الْمُوْمِنِينَ اقْتَتَلُواْ فَأَصْلِحُواْ بَيْنَهُمَا فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الاُخْرَى فَقَـتِلُواْ الَّتِى تَبْغِى حَتَّى تَفِىءَ إِلَى أَمْرِ اللَّهِ
And if two parties (or groups) among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah. (49:9)
and,
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah (disbelief).
He said, ""That we did during the time of Allah's Messenger when Islam was still weak and (the Muslim) man used to face trials in his religion, such as killing or torture. When Islam became stronger (and apparent), there was no more Fitnah.""
He asked, ""What do you say about Ali and Uthman?""
He said, ""As for Uthman, Allah has forgiven him. However, you hated the fact that Allah had forgiven him!
As for Ali, he is the cousin of Allah's Messenger and his son-in-law.""
He then pointed with his hand, saying, ""This is where his house is located (meaning, `so close to the Prophet's house just as Ali was so close to the Prophet himself'.
Fighting during the Sacred Months is prohibited, except in Self-Defense
Allah says,
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ
The sacred month is for the sacred month, and for the prohibited things, there is the Law of equality (Qisas).
Ibn Abbas, Ad-Dahhak, As-Suddi, Qatadah, Miqsam, Ar-Rabi bin Anas and Ata said,
""Allah's Messenger went for Umrah on the sixth year of Hijrah. Then, the idolators prevented him from entering the Sacred House (the Ka`bah in Makkah) along with the Muslims who came with him. This incident occurred during the sacred month of Dhul-Qadah. The idolators agreed to allow them to enter the House the next year. Hence, the Prophet entered the House the following year, along with the Muslims who accompanied him, and Allah permitted him to avenge the idolators' treatment of him, when He said:
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ
(The sacred month is for the sacred month, and for the prohibited things, there is the Law of equality (Qisas).
Imam Ahmad recorded that Jabir bin Abdullah said,
""Allah's Messenger would not engage in warfare during the Sacred Month unless he was first attacked, then he would march forth. He would otherwise remain idle until the end of the Sacred Months.""
This Hadith has an authentic chain of narrators.
Hence, when the Prophet was told that Uthman was killed (in Makkah) when he was camped at the area of Al-Hudaybiyyah, after he had sent Uthman as his emissary to the polytheists, he accepted the pledge from his Companions under the tree to fight the polytheists. They were one thousand and four hundred then. When the Prophet was informed that Uthman was not killed, he abandoned the fight and reverted to peace.
When the Prophet finished fighting with (the tribes of) Hawazin during the battle of Hunayn and Hawazin took refuge in (the city of) At-Ta'if, he laid siege to that city. Then, the (sacred) month of Dhul-Qadah started, while At-Ta'if was still under siege. The siege went on for the rest of the forty days (rather, from the day the battle of Hunayn started until the Prophet went back to Al-Madinah from Al-Jiranah, were forty days), as reported in the Two Sahihs and narrated by Anas.
When the Companions suffered mounting casualties (during the siege), the Prophet ended the siege before conquering At-Ta'if. He then went back to Makkah, performed Umrah from Al-Jiranah, where he divided the war booty of Hunayn. This Umrah occurred during Dhul-Qadah of the eighth year of Al-Hijrah.
Allah's statement:
فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ
whoever transgresses against you, you transgress likewise against him.
ordains justice even with the polytheists.
Allah also said in another Ayah:
وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ
And if you punish, then punish them with the like of that with which you were afflicted. (16:126)
Allah's statement:
وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ
And fear Allah, and know that Allah is with Al-Muttaqin (the pious).
commands that Allah be obeyed and feared out of Taqwa.
The Ayah informs us that Allah is with those who have Taqwa by His aid and support in this life and the Hereafter.
The Command to spend in the Cause of Allah
Allah says;
وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلَا تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
And spend in the cause of Allah and do not throw yourselves into destruction,
Al-Bukhari recorded that Hudhayfah said:
""It was revealed about spending.""
Ibn Abu Hatim reported him saying similarly.
He then commented,
""Similar is reported from Ibn Abbas, Mujahid, Ikrimah, Sa`id bin Jubayr, Ata, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan.""
Aslam Abu Imran said,
""A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayub Al-Ansari was with us then. So some people said, `He is throwing himself to destruction.'
Abu Ayub said, `We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger who participated in Jihad with him and aided and supported him.
When Islam became strong, we, the Ansar, met and said to each other, `Allah has honored us by being the Companions of His Prophet and in supporting him until Islam became victorious and its following increased.
We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.' So this Ayah was revealed about us:
وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلَا تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
(And spend in the cause of Allah and do not throw yourselves into destruction),
the destruction refers to staying with our families and estates and abandoning Jihad'.""
This was recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya`la in his Musnad, Ibn Hibban and Al-Hakim.
At-Tirmidhi said; ""Hasan, Sahih, Gharib.""
Al-Hakim said, ""It meets the criteria of the Two Sheikhs (Al-Bukhari and Muslim) but they did not record it.""
Abu Dawud's version mentions that Aslam Abu Imran said,
""We were at (the siege of) Constantinople. Then, Uqbah bin Amr was leading the Egyptian forces, while the Syrian forces were led by Fadalah bin Ubayd. Later on, a huge column of Roman (Byzantine) soldiers departed the city, and we stood in lines against them.
A Muslim man raided the Roman lines until he broke through them and came back to us. The people shouted, `All praise is due to Allah! He is sending himself to certain demise.'
Abu Ayub said, `O people! You explain this Ayah the wrong way. It was revealed about us, the Ansar when Allah gave victory to His religion and its following increased. We said to each other, `It would be better for us now if we return to our estates and attend to them.' Then Allah revealed this Ayah (2:195)'.""
Abu Bakr bin Aiyash reported that Abu Ishaq As-Subai`y related that;
a man said to Al-Bara bin Azib, ""If I raided the enemy lines alone and they kill me, would I be throwing myself to certain demise?""
He said, ""No. Allah said to His Messenger:
فَقَاتِلْ فِي سَبِيلِ اللّهِ لَا تُكَلَّفُ إِلاَّ نَفْسَكَ
(Then fight (O Muhammad) in the cause of Allah, you are not tasked (held responsible) except for yourself. (4:84)
That Ayah (2:195) is about (refraining from) spending.""
Ibn Marduwyah reported this Hadith, as well as Al-Hakim in his Mustadrak who said; ""It meets the criteria of the Two Sheikhs (Al-Bukhari and Muslim) but they did not record it.""
Ath-Thawri and Qays bin Ar-Rabi related it from Al-Bara. but added:
لَا تُكَلَّفُ إِلاَّ نَفْسَكَ
(You are not tasked (held responsible) except for yourself. (4:84)
""Destruction refers to the man who sins and refrains from repenting, thus throwing himself to destruction.""
Ibn Abbas said:
وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلَا تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
(And spend in the cause of Allah and do not throw yourselves into destruction),
""This is not about fighting. But about refraining from spending for the sake of Allah, in which case, one will be throwing his self into destruction.""
The Ayah (2:195) includes the order to spend in Allah's cause, in the various areas and ways that involve obedience and drawing closer to Allah. It especially applies to spending in fighting the enemies and on what strengthens the Muslims against the enemy.
Allah states that those who refrain from spending in this regard will face utter and certain demise and destruction, meaning those who acquire this habit.
Allah commands that one should acquire Ihsan (excellence in the religion), as it is the highest part of the acts of obedience.
Allah said:
وَأَحْسِنُوَاْ إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ
and do good. Truly, Allah loves Al-Muhsinin(those who do good)."
Not yet available. It requires resources to add this interpretation.
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Spending for Jihad
The verse 195 introduces the tenth injunction under the theme of 'righteousness' which began in Verse 177. So, in وَأَنفِقُوا فِي سَبِيلِ اللَّـهِ (And spend in the way of Allah...), Muslims have been obligated to spend money and materials according to the need of Jihad ordered in the way of Allah. From here, jurists have deduced the ruling that Muslims have some other financial obligations as well in addition to the mandatory obligation of Zakah, but these are neither permanent nor bound by a 'threshold' or quantity, instead, it is obligatory on all Muslims to provide everything as and when needed. Of course, should there be no need, nothing remains obligatory. The expenditure on Jihad is included under this provision.
The literal meaning of the next sentence in this verse وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ as translated in the text are obvious. The verse forbids Muslims from throwing themselves into destruction by their own choice. However, the question remains: What does the expression, 'put yourselves into destruction', mean here? Commentators have explained it in different ways. The blessed Companion, Abu Ayyub al-Ansari ؓ said: 'This verse was revealed about us. We can explain it best. It was when Allah gave Islam authority and power, we started talking that 'Jihad' was not necessary any more, and that we could stay home and take care of our wealth and property'. Thereupon, this verse was revealed which made it clear that 'destruction' at this place means 'the abandonment of Jihad'. This proves that the banishing of Jihad from Muslim lives is the cause of their degradation and destruction. This is why the blessed Companion Abu Ayyub al-Ansari spent his entire life in Jihad, out of Madinah, his home, so much so, that he met the end of his life in Constantinople (Istanbul), Turkey and was buried there.
The same approach to the meaning of this verse has been reported from the earliest authorities in Tafsir, such as, Sayyidna Ibn ` Abbas, Hudhayfah, Qatadah, Mujahid and Dahhak. Sayyidna Bar-a' ibn 'Azib ؓ said that to lose hope in the mercy and forgiveness of Allah is to go for personal destruction voluntarily; therefore, to lose hope in Forgiveness is forbidden. Others say that exceeding the limit while spending in the way of Allah so much so that the rights of the family are compromised thereby, is the act identified as 'putting yourself into destruction'; so, such excess in expenditure is not permissible. Still others think that the verse makes it unlawful to throw oneself into an offensive fighting in a situation when it is already obvious that one will be unable to do anything against the enemy other than dying at their hands.
Notwithstanding the apparently various interpretations of this verse, al-Jassas synthesizes these by saying that all these rules can be inferred from this verse.
The last sentence of the verse (195):' وَأَحْسِنُوا ۛ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِي : (And do good. Of course, Allah loves those who do good), gives an incentive to do everything nicely. The Holy Qur'an calls this Ihsan احسان . Now, doing something nicely, can take two forms. When ihsan relates to ` Ibadah عبادہ (worship), its meaning has been explained by the Holy Prophet ﷺ himself in the well-known hadith of Jibra'il (علیہ السلام) where he said that 'you should worship Allah as if you are seeing Him, and if you cannot achieve that degree of perception, then you should, at the least, believe that Allah Almighty is seeing you'.
And when it (ihsan احسان) relates to social transactions and dealings, the Holy Prophet ﷺ has explained Ihsan by saying (as reported in the Musnad of Ahmad on the authority of the noble Companion Mu` adh ؓ ) that 'you should like for others what you like for yourselves, and in the same manner, you should dislike for others what you dislike for yourselves' (Mazhari).
Not yet available. It requires resources to add this interpretation.
Dan belanjakanlah (harta benda kalian) di jalan Allah, dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan, dan berbuat baiklah, karena sesungguhnya Allah menyukai orang-orang yang berbuat baik. Imam Al-Bukhari mengatakan, telah menceritakan kepada kami Ishaq, telah menceritakan kepada kami An-Nadr, telah menceritakan kepada kami Syu'bah, dari Sulaiman, bahwa ia pernah mendengar Abu Wail mengatakan dari Huzaifah sehubungan dengan firman-Nya: Dan belanjakanlah (harta kalian) di jalan Allah, dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan. (Al-Baqarah: 195) Bahwa ayat ini diturunkan berkenaan dengan masalah memberi nafkah.
Hal yang sama telah diriwayatkan pula oleh Ibnu Abu Hatim, dari Al-Hasan ibnu Muhammad ibnus Sabbah, dari Abu Mu'awiyah, dari Al-A'masy. Ibnu Abu Hatim mengatakan, hal yang semisal telah diriwayatkan pula dari Ibnu Abbas, Mujahid, Ikrimah, Sa'id ibnu Jubair, ‘Atha’, Adh-Dhahhak, Al-Hasan, Qatadah, As-Suddi, dan Muqatil ibnu Hayyan. Al-Laits ibnu Sa'd meriwayatkan dari Yazid ibnu Abu Habib, dari Aslam Abu Imran yang menceritakan bahwa seorang lelaki dari kalangan Muhajirin ketika di Qustantiniyah (Konstantinopel) maju sendirian melabrak barisan musuh hingga dapat menerobosnya (lalu kembali lagi), sedangkan bersama kami ada Abu Ayyub Al-Ansari.
Maka orang-orang mengatakan, "Dia telah menjerumuskan dirinya sendiri ke dalam kebinasaan." Maka Abu Ayyub menjawab, "Kami lebih mengetahui tentang ayat ini, sesungguhnya ia diturunkan berkenaan dengan kami. Kami selalu menemani Rasulullah ﷺ dan kami ikut bersamanya dalam semua peperangan, dan kami bantu beliau dengan segala kemampuan kami. Setelah Islam menyebar dan menang, maka kami orang-orang Anshar berkumpul mengadakan reuni. Lalu kami mengatakan, 'Allah telah memuliakan kita karena kita menjadi sahabat Nabi ﷺ dan menolongnya hingga Islam tersebar dan para pemeluknya menjadi golongan mayoritas. Kita lebih mementingkan Nabi ﷺ daripada keluarga, harta benda, dan anak-anak kita.' Setelah perang tiada lagi, lalu kami kembali kepada keluarga dan anak-anak kami serta kami tinggal bersama mereka.
Lalu turunlah firman-Nya: 'Dan belanjakanlah (harta benda kalian) di jalan Allah, dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan ' (Al-Baqarah: 195). Maka kebinasaan itu terjadi bila kami bermukim mengurusi keluarga dan harta benda. Sedangkan jihad kami tinggalkan." Hadits ini diriwayatkan oleh Abu Dawud, At-Tirmidzi, An-Nasai, dan Abdu ibnu Humaid di dalam kitab tafsirnya; dan Ibnu Abu Hatim, Ibnu Jarir, Ibnu Mardawaih serta Al-Hafidzh Abu Ya'la di dalam kitab musnadnya; Ibnu Hibban di dalam kitab sahihnya, dan Imam Hakim di dalam kitab mustadraknya.
Semuanya meriwayatkan hadits ini melalui Yazid ibnu Abu Habib dengan lafal seperti yang disebutkan di atas. Imam At-Tirmidzi mengatakan bahwa hadits ini hasan, shahih, gharib. Imam Hakim mengatakan bahwa hadits ini shahih dengan syarat Syaikhain, sedangkan keduanya tidak mengetengahkannya. Menurut lafal yang ada pada Imam Abu Dawud, dari Aslam Abu Imran, ketika kami berada di Konstantinopel, pemimpin pasukan kaum muslim dari Mesir dipegang oleh Uqbah ibnu Amir, dan dari negeri Syam dipegang oleh seorang lelaki kepercayaan Yazid ibnu Fudalah ibnu Ubaid.
Maka keluarlah dari kota Konstantinopel sepasukan yang berjumlah sangat besar dari pasukan Romawi; kami pun menyusun barisan pertahanan untuk menghadapi mereka. Kemudian ada seorang lelaki dari pasukan kaum muslim maju menerjang barisan pasukan Romawi, hingga sempat memorak-porandakannya, dan masuk ke tengah barisan musuh, setelah itu ia kembali lagi ke barisan kami. Melihat peristiwa tersebut pasukan kaum muslim berteriak seraya mengucapkan, "Subhanallah, dia menjatuhkan dirinya ke dalam kebinasaan!" Maka Abu Ayyub menjawab: Wahai manusia, sesungguhnya kalian benar-benar menakwilkan ayat ini bukan dengan takwil yang semestinya.
Sesungguhnya ayat ini hanya diturunkan berkenaan dengan kami, orang-orang Anshar. Sesungguhnya kami setelah Allah memenangkan agama-Nya dan banyak yang mendukungnya, maka kami berkata di antara sesama kami, "Sekiranya kita kembali kepada harta benda kita untuk memperbaikinya," maka turunlah ayat ini (Al-Baqarah: 195). Abu Bakar ibnu Iyasy meriwayatkan dari Abu Ishaq As-Subai'i yang menceritakan bahwa ada seorang lelaki bertanya kepada Al-Barra ibnu Azib, "Jika aku maju sendirian menerjang musuh, lalu mereka membunuhku, apakah berarti aku menjerumuskan diriku ke dalam kebinasaan?" Al-Barra menjawab, "Tidak, Allah subhanahu wa ta’ala telah berfirman kepada Rasul-Nya: 'Maka berperanglah kalian pada jalan Allah, tidaklah kamu dibebani melainkan dengan kewajiban kamu sendiri' (An-Nisa: 84).
Sesungguhnya ayat ini (yakni Al-Baqarah ayat 195) hanyalah berkenaan dengan masalah nafkah." Ibnu Mardawaih meriwayatkannya pula, dan Imam Hakim telah mengetengahkannya di dalam kitab Mustadrak melalui hadits Israil, dari Abu Ishaq; dan Imam Hakim mengatakan bahwa hadits ini shahih dengan syarat Syaikhain (Al-Bukhari dan Muslim), tetapi keduanya tidak mengetengahkannya. Imam At-Tirmidzi meriwayatkannya, begitu pula Qais ibnur Rabi', dari Abu Ishaq, dari Al-Barra. Kemudian Al-Barra menuturkan hadits ini,dan sesudah firman-Nya: Tidaklah kamu dibebani melainkan dengan kewajiban kamu sendiri. (An-Nisa: 84) Ia mengatakan, "Kebinasaan yang sesungguhnya ialah bila seorang lelaki melakukan suatu dosa, sedangkan ia tidak bertobat darinya.
Maka dialah orang yang menjatuhkan dirinya ke dalam kebinasaan." Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami ayahku, telah menceritakan kepada kami Abu Saleh (juru tulis Al-Al-Laits), telah menceritakan kepadaku Al-Al-Laits, telah menceritakan kepada kami Abdur Rahman ibnu Khalid ibnu Musaflr, dari Ibnu Syihab, dari Abu Bakar ibnu Numair ibnu Abdur Rahman ibnul Haris ibnu Hisyam, bahwa Abdur Rahman Al-Aswad ibnu Abdu Yagus telah menceritakan kepadanya bahwa mereka mengepung kota Dimasyq (Damaskus).
Maka berangkatlah seorang lelaki dari Azdsyanuah, ia maju dengan cepat menerjang musuh sendirian. Kaum muslim mencela perbuatannya itu, lalu perkaranya dilaporkan kepada Amr ibnul As (panglima pasukan kaum muslim). Kemudian Amr mengirimkan pesuruh untuk menyuruhnya kembali (ke barisan kaum muslim). Ketika lelaki itu datang ke hadapannya, maka Amr membacakan kepadanya firman Allah subhanahu wa ta’ala: Dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan. (Al-Baqarah: 195) ‘Atha’ ibnus Saib meriwayatkan dari Sa'id ibnu Jubair, dari Ibnu Abbas sehubungan dengan takwil firman-Nya: Dan belanjakanlah (harta benda kalian) di jalan Allah, dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan. (Al-Baqarah: 195) Ibnu Abbas mengatakan bahwa ayat ini bukan berkenaan dengan masalah perang, melainkan berkenaan dengan masalah membelanjakan harta, yaitu bila kamu genggamkan tanganmu, tidak mau membelanjakan harta di jalan Allah, maka dikatakan, "Janganlah kalian menjatuhkan diri kalian ke dalam kebinasaan." Hammad ibnu Salamah meriwayatkan dari Daud, dari Asy-Sya'bi, dari Adh-Dhahhak ibnu Abu Jubair yang menceritakan bahwa orang-orang Anshar biasa menyedekahkan dan menginfakkan sebagian dari harta mereka.
Pada suatu ketika paceklik menimpa mereka, karena itu mereka tidak lagi membelanjakan hartanya di jalan Allah. Lalu turunlah ayat ini: Dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan. (Al-Baqarah: 195) Al-Hasan Al-Basri mengatakan sehubungan dengan takwil firman-Nya: Dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan. (Al-Baqarah: 195) Yang dimaksud ialah sifat kikir. Sammak ibnu Harb meriwayatkan dari An-Nu'man ibnu Basyir sehubungan dengan makna firman-Nya: Dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan. (Al-Baqarah: 195) Maksudnya ialah ada seorang lelaki melakukan suatu dosa, lalu ia mengatakan bahwa dirinya tidak akan diampuni.
Maka Allah subhanahu wa ta’ala menurunkan firman-Nya: Dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan, dan berbuat baiklah, karena sesungguhnya Allah menyukai orang-orang yang berbuat baik. (Al-Baqarah: 195) Demikianlah menurut riwayat Ibnu Mardawaih. Ibnu Abu Hatim mengatakan, telah diriwayatkan dari Ubaidah As-Salmani, Al-Hasan Al-Basri, Ibnu Sirin, dan Abu Qilabah hal yang semisal, yakni yang semisal dengan apa yang telah diceritakan oleh An-Nu'man ibnu Basyir. Yaitu bahwa ayat ini berkenaan dengan seorang lelaki yang melakukan suatu dosa, lalu ia berkeyakinan bahwa dirinya tidak akan diampuni.
Karena itulah dia menjerumuskan dirinya ke dalam kebinasaan. Dengan kata lain, karena dia merasa tidak akan diampuni, maka ia memperbanyak berbuat dosa, dan akhirnya dia binasa. Karena itulah Ali ibnu Abu Talhah meriwayatkan dari Ibnu Abbas yang pernah mengatakan bahwa kebinasaan adalah azab Allah. Ibnu Abu Hatim dan Ibnu Jarir mengatakan, telah menceritakan kepada kami Yunus, telah menceritakan kepada kami Ibnu Wahb, telah menceritakan kepadaku Abu Sakr, dari Al-Qurazi (yaitu Muhammad ibnu Ka'b), bahwa ia pernah mengatakan sehubungan dengan takwil ayat ini: Dan janganlah kalian menjatuhkan diri kalian sendiri ke dalam kebinasaan. (Al-Baqarah: 195) Ada suatu kaum yang sedang berjuang di jalan Allah, dan seseorang dari mereka membawa bekal yang paling banyak di antara teman-temannya.
Lalu ia menginfakkan perbekalannya itu kepada orang yang kekurangan, hingga tiada sesuatu pun yang tersisa dari bekalnya untuk menyantuni teman-temannya yang memerlukan pertolongan. Maka Allah subhanahu wa ta’ala menurunkan firman-Nya: Dan belanjakanlah (harta benda kalian) di jalan Allah, dan janganlah kalian menjatuhkan diri kalian ke dalam kebinasaan. (Al-Baqarah: 195) Hal yang sama diriwayatkan pula oleh Ibnu Wahb, telah menceritakan kepadanya Abdullah ibnu Ayyasy, dari Zaid ibnu Aslam sehubungan dengan firman-Nya: Dan belanjakanlah (harta benda kalian) di jalan Allah, dan janganlah kalian menjatuhkan diri kalian ke dalam kebinasaan. (Al-Baqarah: 195) Demikian kisahnya, bermula dengan sejumlah kaum laki-laki yang berangkat mengemban misi yang ditugaskan oleh Rasulullah ﷺ ke pundak mereka tanpa bekal.
Ketiadaan bekal mereka adakalanya karena mereka adalah orang-orang yang tidak mempunyai mata pencaharian, atau adakalanya karena mereka adalah orang-orang yang mempunyai banyak tanggungan. Maka Allah memerintahkan kepada mereka untuk meminta perbelanjaan dari apa yang telah direzekikan Allah kepada mereka (kaum muslim), dan janganlah mereka menjatuhkan dirinya ke dalam kebinasaan. Pengertian binasa ialah bila mereka yang bertugas mengemban misi ini binasa karena lapar dan dahaga atau karena jalan kaki.
Allah subhanahu wa ta’ala berfirman kepada orang-orang yang mempunyai harta berlebih: Dan berbuat baiklah, karena sesungguhnya Allah menyukai orang-orang yang berbuat baik. (Al-Baqarah: 195) Kesimpulan dari makna ayat ini ialah perintah membelanjakan harta di jalan Allah dan semua jalan taqarrub (mendekatkan diri kepada Allah) dan taat kepada-Nya, khususnya membelanjakan harta untuk memerangi musuh, kemudian mengalokasikannya buat sarana dan bekal yang memperkuat kaum muslim dalam menghadapi musuh-musuh mereka. Melalui ayat ini Allah memberitakan kepada mereka bahwa jika hal ini ditinggalkan, maka akan berakibat kepada kehancuran dan kebinasaan bagi orang yang tidak mau membelanjakan hartanya untuk tujuan tersebut.
Kemudian di-'ataf-kan kepada perintah berbuat baik, yang mana hal ini merupakan amal ketaatan yang paling tinggi. Untuk itu Allah subhanahu wa ta’ala berfirman: Dan berbuat baiklah, karena sesungguhnya Allah menyukai orang-orang yang berbuat baik. (Al-Baqarah: 195)".
Dan infakkanlah hartamu di jalan Allah dengan menyalurkannya untuk menyantuni fakir miskin dan anak yatim, memberi beasiswa, membangun fasilitas umum yang diperlukan umat Islam seperti rumah sakit, masjid, jalan raya, perpustakaan, panti jompo, rumah singgah, dan balai latihan kerja. Dan janganlah kamu jatuhkan diri sendiri ke dalam kebinasaan dengan tangan sendiri dengan melakukan tindakan bunuh diri dan menyalurkan harta untuk berbuat maksiat. Tentu lebih tepat jika harta itu disalurkan untuk ber-buat baik bagi kepentingan orang banyak, dan berbuat baiklah. Sungguh, Allah menyukai orang-orang yang berbuat baik dengan ikhlas.
Dan sempurnakanlah ibadah haji dan umrah karena Allah dengan memenuhi syarat, wajib, rukun, maupun sunah-sunahnya dengan niat yang ikhlas semata-mata mengharapkan rida Allah, dalam keadaan aman dan damai, baik di perjalanan maupun di tempat-tempat pelaksanaan manasik haji. Tetapi jika kamu terkepung oleh musuh, dalam keadaan perang atau situasi genting sehingga tidak dapat melaksanakan manasik haji pada tempat dan waktu yang tepat, maka ada ketentuan rukhshah (dispensasi) dengan diberlakukannya dam (pengganti) sebagai berikut. Pertama, sembelihlah hadyu, yaitu hewan yang disembelih sebagai pengganti pekerjaan wajib haji yang ditinggalkan atau sebagai denda karena melanggar hal-hal yang terlarang mengerjakannya di dalam ibadah haji, yang mudah didapat, dan jangan kamu mencukur kepalamu sebagai tanda selesainya salah satu rangkaian ibadah haji sebelum hadyu sampai di tempat penyembelihannya dengan tepat. Kedua, jika ada di antara kamu yang sakit atau ada gangguan di kepalanya lalu dia bercukur sebelum selesai melaksanakan salah satu dari rangkaian manasik haji, maka dia wajib membayar fidyah atau tebusan yaitu dengan memilih salah satu dari berpuasa, bersedekah atau berkurban supaya kamu bisa memilih fidyah yang sesuai dengan kemampuan kamu. Ketiga, apabila kamu dalam keadaan aman, tidak terkurung musuh, dan tidak terkena luka, tetapi kamu memilih tamattu, yakni mendahulukan umrah daripada haji pada musim haji yang sama, maka ketentuannya adalah bahwa barang siapa mengerjakan umrah sebelum haji, dia wajib menyembelih hadyu yang mudah didapat di sekitar Masjidilharam. Tetapi jika dia tidak mendapatkannya yakni tidak mampu dan tidak memiliki harta senilai binatang ternak yang harus disembelih, maka dia wajib berpuasa tiga hari dalam musim haji dan tujuh hari setelah kamu kembali ke tanah air. Itu seluruhnya sepuluh hari secara keseluruhan. Demikian itu, bagi orang yang keluarganya tidak ada, yakni tinggal atau menetap, di sekitar Masjidilharam melainkan berdomisili jauh di luar Mekah seperti kaum muslim Indonesia. Bertakwalah kepada Allah dan ketahuilah bahwa Allah sangat keras hukuman-Nya bagi orang-orang yang tidak menaati perintah dan aturan-Nya.
Orang-orang mukmin diperintahkan membelanjakan harta kekayaannya untuk berjihad fi sabilillah dan dilarang menjatuhkan dirinya ke dalam jurang kebinasaan karena kebakhilannya. Jika suatu kaum menghadapi peperangan sedangkan mereka kikir, tidak mau membiayai peperangan itu, maka perbuatannya itu berarti membinasakan diri mereka.
Menghadapi jihad dengan tidak ada persiapan serta persediaan yang lengkap dan berjihad bersama-sama dengan orang-orang yang lemah iman dan kemauannya, niscaya akan membawa kepada kebinasaan. Dalam hal infaq fi sabilillah orang harus mempunyai niat yang baik, agar dengan demikian ia akan selalu memperoleh pertolongan Allah.
BERJUANG PADA JALAN ALLAH
“Dan bernafkahlah pada jalan Allah."
(pangkal ayat 195)
Oleh karena menghadapi peperangan maka perbelanjaan akan berlipat ganda dari biasa. Pada saat-saat yang demikian sangatlah dikehendaki kesanggupan berkorban, sekali-kali jangan bakhil. Perbelanjaan di waktu perang berlipat ganda daripada belanja di waktu damai. Apatah lagi perang di dalam menegakkan jalan Allah.
“Dan janganlah kamu lemparkan diri kamu ke dalam kebinasaan." Melemparkan diri ke dalam kebinasaan ialah karena bakhil, takut mengeluarkan uang, malas berkorban. Karena malas berkorban, musuh dapat leluasa. Perang meminta perlengkapan senjata dan perbekalan makanan. Seluruh masyarakat pada waktu itu wajib sedia susah untuk mencapai kemenangan. Kelalaian Artinya, adalah kebinasaan. Yang kedua, apabila perang hendak dihadapi wajiblah dipelajari segala siasat perang, siasat penyerbuan, pertahanan, pengepungan, dan pe-naklukan musuh. Di antaranya ialah tunduk dan patuh kepada pimpinan (komando). Semangat yang berkobar-kobar, padahal ilmu perang tidak diketahui, atau tidak ada kesatuan komando, atau bertindak sendiri-sendiri adalah juga melemparkan diri ke dalam kebinasaan.
Selanjutnya, Allah berfirman, “Dan berbuat baiklah" atau majukanlah perbaikan. Karena wa ahsinu berarti selalu berbuat baik dan selalu memperbaiki maka banyaklah maksud yang terkandung di dalamnya. Dia tersimpul dari kata ihsan. Terhadap Allah, ihsan itu ialah bahwa kamu beribadah kepada Allah seakan-akan kamu lihat Allah itu.
“Sesungguhnya, Allah suka kepada orang-orang yang berbuat baik."
(ujung ayat 195)
(Dan belanjakanlah di jalan Allah), artinya menaatinya, seperti dalam berjihad dan lain-lainnya (dan janganlah kamu jatuhkan tanganmu), maksudnya dirimu. Sedangkan ba sebagai tambahan (ke dalam kebinasaan) atau kecelakaan disebabkan meninggalkan atau mengeluarkan sana untuk berjihad yang akan menyebabkan menjadi lebih kuatnya pihak musuh daripada kamu. (Dan berbuat baiklah kamu), misalnya dengan mengeluarkan nafkah dan lain-lainnya (Sesungguhnya Allah mengasihi orang yang berbuat baik), artinya akan memberi pahala mereka.
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