سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 195
وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ ۛ وَأَحْسِنُوٓا۟ ۛ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ ﴿195﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And spend in the Cause of Allâh (i.e. Jihâd of all kinds) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allâh), and do good. Truly, Allâh loves Al-Muhsinûn (the good-doers).
Word by Word — Arabic, Transliteration & Meaning
وَأَنفِقُوا۟
wa-anfiqū
And spend
فِى
fī
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
وَلَا
walā
and (do) not
تُلْقُوا۟
tul'qū
throw (yourselves)
بِأَيْدِيكُمْ
bi-aydīkum
[with your hands]
إِلَى
ilā
into
ٱلتَّهْلُكَةِ ۛ
l-tahlukati
[the] destruction
وَأَحْسِنُوٓا۟ ۛ
wa-aḥsinū
And do good
إِنَّ
inna
indeed
ٱللَّهَ
l-laha
Allah
يُحِبُّ
yuḥibbu
loves
ٱلْمُحْسِنِينَ
l-muḥ'sinīna
the good-doers
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
In the previous verse, there is the command of fighting in the way of Allah; this verse is also the completion of that command, meaning continue to spend in jihad and its preparation, and do not neglect it and thereby throw yourselves into destruction, because in that case the disbelievers will overpower you, which is utter destruction. Aslam Tujibi says that we were in Madinah of Rome (Constantinople), and the Romans brought out a very large group against us; in response, an equal or greater number of Muslims came out. ‘Uqbah bin ‘Amir (may Allah be pleased with him) was the leader over the people of Egypt, and Fadalah bin ‘Ubaid (may Allah be pleased with him) was the leader over the group. One of the Muslims attacked the ranks of the Romans until he entered among them. The people cried out and said, “Subhan Allah! He is throwing himself into destruction.” So Abu Ayyub Ansari (may Allah be pleased with him) stood up and said, “Do you understand the meaning of this verse like this? In fact, it was revealed about us, the group of Ansar. When Allah Almighty gave honor to Islam and its supporters became many, some of us secretly said to others, ‘Our wealth (i.e., fields and gardens, etc.) has been lost. Now Allah has honored Islam and its supporters are many, so if we stay with our wealth and repair what has been lost, it would be better.’ So Allah Almighty refuted our statement by revealing this verse: ‘And spend in the way of Allah and do not throw your hands into destruction.’ [ البقرۃ : ۱۹۵ ] So ‘destruction’ was our staying with our wealth, repairing it, and abandoning war.” Abu Ayyub (may Allah be pleased with him) continued to go out in the way of Allah until he was buried in the land of Rome. [ ترمذی، التفسیر، باب و من سورۃ البقرۃ : ۲۹۷۲ و صححہ الألبانی ] Hudhayfah bin Yaman (may Allah be pleased with them both) said that this verse was revealed about spending. [ بخاری، قبل ح : ۴۵۱۶ ] Abu Ishaq Sabi‘i says, “I asked Bara’ bin ‘Azib (may Allah be pleased with them both), ‘If a man attacks the polytheists, has he thrown himself into destruction?’ He replied, ‘No. Allah Almighty said to His Messenger (peace and blessings be upon him): «فَقَاتِلْ فِيْ سَبِيْلِ اللّٰهِ لَا تُكَلَّفُ اِلَّا نَفْسَكَ» [ النساء : ۸۴ ] ‘So fight in the way of Allah; you are not responsible except for yourself.’ [ أحمد : 281/4، ح : ۱۸۴۷۷، وھو حسن ]”
From the explanation of this verse by the noble Companions (may Allah be pleased with them), it is clear that when there is hope of harming the enemy by the attack of a single self-sacrificing Muslim, or the intention is to demoralize the disbelievers by the bravery of the Muslims, or it is not possible to harm the enemy without presenting martyrdom, then such self-sacrificing attacks are absolutely correct. This is not throwing oneself into destruction; rather, abandoning jihad and becoming occupied in business is the real destruction. In the history of Islam, the actions of Mu‘adh and Mu‘awwidh, the killers of Abu Jahl in the Battle of Badr; ‘Abdullah bin Atik, the killer of Abu Rafi‘ the Jew in the Battle of Khaybar; Muhammad bin Maslamah, the killer of Ka‘b bin Ashraf in Madinah; ‘Abdullah bin Unais, the killer of Khalid bin Sufyan (may Allah be pleased with them); the pledge of allegiance to death by the Companions at Hudaybiyyah; the martyrdom of Abu ‘Ubayd Thaqafi while attacking the elephant in the Battle of the Bridge; Bara’ bin Malik (may Allah be pleased with him) saying to his companions in the Battle of Yamamah, “Seat me on a shield, raise the shield with spears, and throw me inside the garden,” and there, after receiving eighty wounds, opening the door and granting victory to the Muslims (Bayhaqi: 18379); the self-sacrificing soldiers prepared by Sultan Salahuddin Ayyubi (may Allah have mercy on him) who broke the back of the Crusaders—all these and countless other incidents bear witness to this. At this time, the cause of the destruction and humiliation of the Muslims is that instead of spending in preparation for jihad and fighting the disbelievers, they have preferred luxury and saving their lives, so neither their lives, nor their wealth, nor their honor remained safe at the hands of the disbelievers. Even now, if any honor of Islam remains, it is through those self-sacrificing mujahideen, at whose hands the hearts of the world of disbelief tremble.
From the explanation of this verse by the noble Companions (may Allah be pleased with them), it is clear that when there is hope of harming the enemy by the attack of a single self-sacrificing Muslim, or the intention is to demoralize the disbelievers by the bravery of the Muslims, or it is not possible to harm the enemy without presenting martyrdom, then such self-sacrificing attacks are absolutely correct. This is not throwing oneself into destruction; rather, abandoning jihad and becoming occupied in business is the real destruction. In the history of Islam, the actions of Mu‘adh and Mu‘awwidh, the killers of Abu Jahl in the Battle of Badr; ‘Abdullah bin Atik, the killer of Abu Rafi‘ the Jew in the Battle of Khaybar; Muhammad bin Maslamah, the killer of Ka‘b bin Ashraf in Madinah; ‘Abdullah bin Unais, the killer of Khalid bin Sufyan (may Allah be pleased with them); the pledge of allegiance to death by the Companions at Hudaybiyyah; the martyrdom of Abu ‘Ubayd Thaqafi while attacking the elephant in the Battle of the Bridge; Bara’ bin Malik (may Allah be pleased with him) saying to his companions in the Battle of Yamamah, “Seat me on a shield, raise the shield with spears, and throw me inside the garden,” and there, after receiving eighty wounds, opening the door and granting victory to the Muslims (Bayhaqi: 18379); the self-sacrificing soldiers prepared by Sultan Salahuddin Ayyubi (may Allah have mercy on him) who broke the back of the Crusaders—all these and countless other incidents bear witness to this. At this time, the cause of the destruction and humiliation of the Muslims is that instead of spending in preparation for jihad and fighting the disbelievers, they have preferred luxury and saving their lives, so neither their lives, nor their wealth, nor their honor remained safe at the hands of the disbelievers. Even now, if any honor of Islam remains, it is through those self-sacrificing mujahideen, at whose hands the hearts of the world of disbelief tremble.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
195. 1. Some have taken from this the meaning of abandoning jihad, and some have taken it to mean committing sin upon sin, and all these situations lead to destruction. If you abandon jihad or refrain from spending your wealth in jihad, then surely the enemy will become strong and you will become weak; the result is destruction.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
195. And spend in the way of Allah, and do not throw yourselves into destruction with your own hands [258]. And do good; indeed, Allah loves [259] those who do good.
[258]
Spending Wealth in Jihad:
Hazrat Abu Ayyub ؓ says that this verse was revealed about us, the Ansar. When Allah granted honor to Islam and its supporters became many, we said to each other in private, away from the Messenger of Allah ﷺ, that indeed our wealth has been spent. Now Allah has honored Islam and increased its supporters, so if we now safeguard our wealth and begin to make up for what has already been spent (there is no harm). Upon this, Allah the Exalted revealed this verse, and refuting what we had said among ourselves, He said: keep spending in the way of Allah and do not throw yourselves into destruction. By destruction is meant the guarding of wealth, its improvement, and abandoning jihad. [بخاري، كتاب التفسير، ترمذي ابواب التفسير۔ زير آيت مذكوره] Thus, not spending wealth in jihad has been declared the destruction of that nation.
[259]
What is Ihsan? And the Hadith of Jibreel:
There are two ways of carrying out a command. One is to simply comply with it, and the other is to fulfill it with eagerness, love, and in the best possible manner. The first is obedience, and the second is ihsan. Ihsan is a higher degree than obedience and also than justice. It is mentioned in the hadith that when Jibreel came to you in the form of a stranger before all the companions and asked you, "What is ihsan?" you ﷺ replied: "Ihsan is that you worship Allah as if you see Him, and if you cannot achieve this, then at least know that He sees you." And it is obvious that worship is not just the name of obligatory or voluntary prayers, but whatever act is done in compliance with Allah's commands, considering it His order, falls under the category of His worship. Whether it relates to the rights of people or the rights of Allah, to transactions or to marriages, performing each of these acts with excellence, adhering to the Shariah commands, and with eagerness and love of the heart is called ihsan.
[258]
Spending Wealth in Jihad:
Hazrat Abu Ayyub ؓ says that this verse was revealed about us, the Ansar. When Allah granted honor to Islam and its supporters became many, we said to each other in private, away from the Messenger of Allah ﷺ, that indeed our wealth has been spent. Now Allah has honored Islam and increased its supporters, so if we now safeguard our wealth and begin to make up for what has already been spent (there is no harm). Upon this, Allah the Exalted revealed this verse, and refuting what we had said among ourselves, He said: keep spending in the way of Allah and do not throw yourselves into destruction. By destruction is meant the guarding of wealth, its improvement, and abandoning jihad. [بخاري، كتاب التفسير، ترمذي ابواب التفسير۔ زير آيت مذكوره] Thus, not spending wealth in jihad has been declared the destruction of that nation.
[259]
What is Ihsan? And the Hadith of Jibreel:
There are two ways of carrying out a command. One is to simply comply with it, and the other is to fulfill it with eagerness, love, and in the best possible manner. The first is obedience, and the second is ihsan. Ihsan is a higher degree than obedience and also than justice. It is mentioned in the hadith that when Jibreel came to you in the form of a stranger before all the companions and asked you, "What is ihsan?" you ﷺ replied: "Ihsan is that you worship Allah as if you see Him, and if you cannot achieve this, then at least know that He sees you." And it is obvious that worship is not just the name of obligatory or voluntary prayers, but whatever act is done in compliance with Allah's commands, considering it His order, falls under the category of His worship. Whether it relates to the rights of people or the rights of Allah, to transactions or to marriages, performing each of these acts with excellence, adhering to the Shariah commands, and with eagerness and love of the heart is called ihsan.
