Al-Baqarah: (195) And spend in the way of Allah...

Connection to the Preceding Verses

There are two ways this verse connects to what preceded it:

1. Necessity for Warfare: Since Allah commanded fighting, this endeavor requires equipment and tools necessitating wealth. Often, the wealthy person might be unable to fight, while the brave, capable fighter is poor. Therefore, Allah commanded the wealthy to spend on the poor who are capable of fighting.
2. Historical Context: It is narrated that when the verse {The sacred month for the sacred month, and violations [of sanctity] are subject to retaliation} (Al-Baqarah: 94) was revealed, a man among those present said, "By Allah, Messenger of Allah, we have no provisions, and no one feeds us." The Messenger of Allah (peace be upon him) then commanded them to spend in the way of Allah, to give charity, and not to withhold charity, even if it were half a date spent in the way of Allah, lest they perish. This verse was then revealed in accordance with the Prophet's command.

Meaning of "Spending in the Way of Allah"

Spending (al-infāq) is defined as dispensing wealth toward beneficial purposes. Thus, one who wastes is not called a spender (munfiq).

When spending is qualified by mentioning "the way of Allah" (fī sabīl Allāh), it means spending in the path of religion, not merely the physical road. The "Way of Allah" is His religion. Therefore, every expenditure commanded by Allah in His religion is included in this verse, whether it is spending on Hajj, Umrah, fighting with one's self, equipping others, maintaining kinship ties, giving charity, supporting one's family, paying Zakat and expiations, or maintaining roads, etc.

However, given the preceding mention of Jihad, the closest meaning intended here is spending in Jihad.

This is supported by two points:

1. Reason for Obligation: This serves as a reminder of the rationale for this spending: wealth belongs to Allah, so it must be spent in His way. Furthermore, when a believer hears the mention of Allah, he becomes stirred and motivated, making it easier for him to spend his wealth.
2. Context of Revelation: This verse was revealed when the Messenger of Allah (PBUH) was setting out for Makkah to perform Umrah. That Umrah inevitably risked leading to fighting if the polytheists prevented them. Thus, it encompassed both Umrah and Jihad, and because both meanings were present, Allah commanded, {And spend in the way of Allah}, without specifying "in Jihad and Umrah."

Regarding the Verse: {And do not throw yourselves with your own hands into destruction}

There are several issues concerning this statement:

Abu 'Ubaydah and Al-Zajjaj stated that al-tahlukah means destruction (al-halāk). It is said: halaka, yahluku, halākan wa hulkan wa tahlukatan. Al-Khārazanjī said he knows of no Arabic noun following the pattern tafa''ulah (with a dammah on the middle letter) except this one. Abu 'Ali mentioned that Sibawayh narrated al-tanaṣṣuruh and al-tastaratu. This pattern may also appear as a noun rather than a verbal noun (masdar), though we are unaware of it appearing as an adjective.

The author of Al-Kashshāf suggests that the original form might have been al-tahlukah (like al-tajribah and al-tabṣirah), which is a verbal noun, and the dammah was then changed to a kasrah, similar to how al-jiwār came from al-juwār.

The Scholar's Comment: I am greatly astonished by the efforts of these grammarians in such instances. If they found an obscure piece of poetry supporting their view, they would rejoice and take it as strong evidence. The appearance of this word in the speech of Allah—acknowledged for its eloquence by both supporters and opponents—is more deserving of being evidence for the correctness and soundness of this word.

They agreed that the particle bā' here implies either addition or omission.

1. Addition: Some said the bā' is superfluous, meaning: {And do not throw your hands toward destruction}. This is like saying, "I pulled the garment with the garment" (jathabtu al-thawb bi-al-thawb), which are two well-known, used constructions. Alternatively, "hands" (aydī) means the selves, as in {by what your hands have earned} (Al-Hajj: 10) or {by what your hands have acquired} (Ash-Shura: 30). The meaning would be: "And do not throw yourselves toward destruction."
2. Omission: Others argued that there is an omission here. The meaning is: "And do not throw your selves with your hands toward destruction."

The exegetes differed on whether this refers specifically to spending or something else.

Those who link it to Spending:

1. Not Spending in Jihad: That one should not spend their wealth on the necessities of Jihad, allowing the enemy to seize it and destroy them. It is as if it means: If you are a religious person, spend your wealth in the way of Allah and seeking His pleasure; if you are a worldly person, spend your wealth to avert destruction and harm from yourself.
2. Avoiding Excessive Spending: Since Allah commanded spending, He forbade spending all one's wealth, as spending everything leads to destruction during severe need for food, drink, and clothing. This aligns with the verse {And those who, when they spend, are neither wasteful nor tight-fisted, but keep a middle course} (Ash-Shura: 67) and {And do not let your hand be chained to your neck, nor extend it to its full extent} (Al-Isra: 29).

Those who link it to Other Matters:

1. Abandoning Jihad: That they should neglect Jihad and thus expose themselves to destruction, which is the punishment of the Fire. This encourages adherence to Jihad, similar to {so that he who would perish might perish after a clear sign} (Al-Anfal: 42).
2. Suicidal Entry into Battle: That one should not rush into battle where there is no hope of inflicting harm, and only self-killing is expected. Such an act is not permissible unless one hopes to strike the enemy, even if death is feared. If one is certain of no benefit and expects certain death, one should not advance. This view is narrated from Al-Bara' ibn 'Azib. Abu Hurayrah (RA) narrated regarding this verse: "It refers to the man who stands alone between the two ranks [of the enemy]."
   • Objections to this interpretation: Some criticized this interpretation, arguing that this type of killing is not forbidden.
     • Counter-Evidence 1: It is narrated that a man from the Muhajirun charged the enemy ranks. People shouted at him, but he threw himself into destruction. Abu Ayyub Al-Ansari said, "We know this verse better. It was revealed concerning us: We accompanied the Messenger of Allah (PBUH), supported him, and witnessed battles with him. When Islam grew strong and its people increased, we returned to our families and wealth and made peace. Destruction, in this context, was settling down with family and wealth and abandoning Jihad."
     • Counter-Evidence 2: Al-Shafi'i (RA) narrated that the Prophet (PBUH) mentioned Paradise, and a man from the Ansar asked, "What if I am killed patiently, seeking reward?" The Prophet (PBUH) replied, "You will have Paradise." The man then plunged into the enemy ranks and was killed before the Prophet (PBUH). Another Ansari man removed his armor when the Prophet mentioned Paradise and plunged into the enemy, where he was killed.
     • Counter-Evidence 3: It is narrated that a man from the Ansar stayed behind during the campaign against Banu Mu'awiyah. He saw birds circling over the slain companions and told someone with him, "I will advance toward the enemy so they kill me, rather than stay behind from a scene where my companions were killed." He did so, and when the Prophet (PBUH) heard of it, he spoke well of him.
     • Counter-Evidence 4: It is narrated that some people besieged a fortress. A man fought until he was killed, and someone said, "He threw himself into destruction." When 'Umar ibn Al-Khattab (RA) heard this, he said, "They lied! Does Allah not say, {And of the people is he who sells his soul, seeking the pleasure of Allah} (Al-Baqarah: 207)?"
   • Rebuttal to Objections: We argue that we only forbid throwing oneself into the enemy ranks when no harm is expected from them. If harm is expected, we permit it. How can you claim this meaning exists in those incidents?
3. Context of Sanctity of Months: This might be connected to {The sacred month for the sacred month...} (Al-Baqarah: 194). Meaning: If they fight you in the sacred month, fight them back, for sanctity demands retaliation. Do not let the sanctity of the month cause you to surrender to those who fight you, leading to your destruction by abandoning the fight, as that would be throwing yourselves into destruction.
4. Fear of Poverty from Spending: Spend in the way of Allah, and do not say, "If we spend, we will fear poverty and have nothing left, so we will perish." They are forbidden from deeming themselves destroyed by spending. The meaning of "throwing" here implies judging or decreeing, as one says, "So-and-so judged so-and-so to be ruined and threw him into ruin."
5. Committing Sin: It refers to a person committing a sin for which he believes no deed will benefit him afterward. That is throwing the self into destruction. The essence is a prohibition against despairing of Allah's mercy, as this leads a person to abandon servitude and persist in sin.
6. Invalidating Deeds: It could mean: Spend in the way of Allah, and do not let that spending lead to destruction and nullification, by performing an act after spending that invalidates its reward, such as reminding the recipient of the favor or showing off (Riya' and Sum'ah). This is similar to {And do not invalidate your deeds} (Muhammad: 33).

Regarding the Verse: {And do good; indeed, Allah loves the doers of good}

They differed on the root of al-muḥsin:

1. It is derived from the verb al-ḥasan (to be good). It is frequently used for one who benefits others with a good benefit, as goodness (al-ḥusn) is inherently good. Under this view, even striking or killing, if done well, makes the actor a muḥsin.
2. It is derived from al-iḥsān (excellence). One performing a good deed is only described as a muḥsin if the deed is both good (ḥasan) and excellent (iḥsān). The derivation thus comes from the combination of both aspects.

1. Al-Aṣamm said: Do good in fulfilling Allah's obligations (farā'iḍ).
2. Do good in spending on those whose sustenance and maintenance you are responsible for. The intent here is that this spending should be moderate—neither wasteful nor tight-fisted. This interpretation is the closest due to its connection with the preceding verses, though the verse can encompass all meanings.

Regarding the Verse: {Indeed, Allah loves the doers of good}

This is clear and has been explained repeatedly before.