أَنفِقُوا۟
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "أَنفِقُوا۟".
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِمَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَٰعَةٌ ۗ وَٱلْكَٰفِرُونَ هُمُ ٱلظَّٰلِمُونَ
14:32; 43:68.
See 2:49.
2:196; 14:32; 47:39; 57:11; 63:11.
On that day salvation will not be had for a price. It will depend only on one’s good works coupled with God’s grace.
There will be no occasion for forming new friendships on that day.
See {85}.
2:196; 14:32; 47:39; 57:11; 63:11.
14:32; 43:68.
aSee 2:49.
Important Words:
بیع (buying and selling) is derived from باع i.e. he sold; or he bought; or he bartered (Aqrab).
خلة (friendship) is derived from خل. They say خل الشیء i.e. he pierced the thing and made a hole through it. خل فی دعائه means, he was very particular in his prayer. خل الیه means, he was in need of his help and support. خاله means, he made friends with him and took him as brother. خلة is, therefore, that friendship or love which penetrates the heart and takes root in it. خلیل is one whose friendship and love is very deep and sincere; a most loving and bosom friend (Aqrab). The Holy Prophet is reported to have said: "If I had taken anyone as my خلیل I would have taken Abu Bakr as such, but my خلیل is God" (Bukhari, ch. on Manaqibun-Nabi).
شفاعة (intercession). See note on 2:49.
Commentary:
Though, as the preceding verses point out, the final victory of the Holy Prophet of Islam was sure, yet the path before Muslims was not strewn with roses. They had to make great sacrifices in order to reach the goal. It is to this fact that the verse under comment points. It makes particular reference to financial sacrifices.
The words, wherein there shall be no buying and selling, do not mean that there will be no trade and commerce on the Day of Judgement, but that on that great day nobody will be able to buy salvation, which will depend only on one’s good works coupled with God’s grace. The only buying or selling that will be of avail to men on the Day of Judgement will be that which they shall have made in their present life (9:111).
The words, nor friendship, signify that there will be no occasion for forming new friendships on that day. Those, however, who will have taken God as their friend in their life on this earth will certainly benefit by that friendship. It is to this fact that the Quran refers when it says: Friends on that day shall be foes to one another, except the God-fearing(43:68). The righteous have God as their friend, and He will continue to be their friend on the Day of Judgement!
For شفاعة (intercession), see note on 2:49.
a
2:196; 14:32; 47:39; 57:11; 63:11.
b
14:32; 43:68.
c
2:49.
a
2:196; 14:32; 47:39; 57:11; 63:11.
b
14:32; 43:68.
c
aSee 2:49.
261
Important Words:
بیع (buying and selling) is derived from باع i.e. he sold; or he bought; or he bartered (Aqrab).
خلة (friendship) is derived from خل. They say خل الشیء i.e. he pierced the thing and made a hole through it. خل فی دعائه means, he was very particular in his prayer. خل الیه means, he was in need of his help and support. خاله means, he made friends with him and took him as brother. خلة is, therefore, that friendship or love which penetrates the heart and takes root in it. خلیل is one whose friendship and love is very deep and sincere; a most loving and bosom friend (Aqrab). The Holy Prophet is reported to have said: "If I had taken anyone as my خلیل I would have taken Abu Bakr as such, but my خلیل is God" (Bukhari, ch. on Manaqibun-Nabi).
شفاعة (intercession). See note on 2:49.
Commentary:
Though, as the preceding verses point out, the final victory of the Holy Prophet of Islam was sure, yet the path before Muslims was not strewn with roses. They had to make great sacrifices in order to reach the goal. It is to this fact that the verse under comment points. It makes particular reference to financial sacrifices.
The words, wherein there shall be no buying and selling, do not mean that there will be no trade and commerce on the Day of Judgement, but that on that great day nobody will be able to buy salvation, which will depend only on one’s good works coupled with God’s grace. The only buying or selling that will be of avail to men on the Day of Judgement will be that which they shall have made in their present life (9:111).
The words, nor friendship, signify that there will be no occasion for forming new friendships on that day. Those, however, who will have taken God as their friend in their life on this earth will certainly benefit by that friendship. It is to this fact that the Quran refers when it says: Friends on that day shall be foes to one another, except the God-fearing(43:68). The righteous have God as their friend, and He will continue to be their friend on the Day of Judgement!
For شفاعة (intercession), see note on 2:49.
a
14:32; 43:68.
b
See 2:49.
f
2:196; 14:32; 47:39; 57:11; 63:11.
315
On that day salvation will not be had for a price. It will depend only on one’s good works coupled with God’s grace.
316
There will be no occasion for forming new friendships on that day.
317
See {85}.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِن طَيِّبَٰتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ ٱلْأَرْضِ ۖ وَلَا تَيَمَّمُوا۟ ٱلْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغْمِضُوا۟ فِيهِ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ
The verse implies that believers should spend in the cause of God what is good and pure; for even a lawfully earned property might include things that are bad. Old and used things may be given to the poor, but worn out articles of use alone should not be singled out for that purpose.
Important Words:
تیمموا (seek) is derived from یم or ام. They say یمه i.e. he sought it. یمم فلانابرمح means, he sought and singled out that person for attacking with his spear. تیمم الامر means, he sought and singled out the affair. تیمم للصلوة means, he performed what is termed تیمم for his Prayers, i.e. instead of performing the prescribed ablution with water he sought dust and touching it with his hands passed them over his face, etc. (Aqrab & Mufradat).
خبیث (bad) is derived from خبث i.e. he or it was or became bad or foul or abominable or wicked or filthy or impure (Lane).
تغمضوا (connive) is derived from اغمض which again is derived from غمض i.e. it became hidden and concealed. غمض فی الکلامmeans, he made his speech obscure, and abstained from making it clear in meaning. اغمض means, he closed, or shut his eyes; he connived at something so as to practically treat it as something unseen or hidden. اغمض فی البیع means, he demanded a lowering of the price of a thing owing to its badness. اغمض عنه فی البیع means, he connived at the bad quality of the thing and was not strict settling its price (Aqrab & Lane).
Commentary:
The verse implies that believers should not only spend in the cause of Allah but should spend what is good and pure; for even a lawfully-earned property might include things that are bad. They should not deliberately select worthless and worn out things for the purpose of charity. Old and second-hand things may indeed be given to the poor, but such things should not be specially selected or singled out for this purpose. Indeed, a believer can be said to have properly discharged his duty for "spending" in the cause of Allah only if he spends "good things".
274
Important Words:
تیمموا (seek) is derived from یم or ام. They say یمه i.e. he sought it. یمم فلانابرمح means, he sought and singled out that person for attacking with his spear. تیمم الامر means, he sought and singled out the affair. تیمم للصلوة means, he performed what is termed تیمم for his Prayers, i.e. instead of performing the prescribed ablution with water he sought dust and touching it with his hands passed them over his face, etc. (Aqrab & Mufradat).
خبیث (bad) is derived from خبث i.e. he or it was or became bad or foul or abominable or wicked or filthy or impure (Lane).
تغمضوا (connive) is derived from اغمض which again is derived from غمض i.e. it became hidden and concealed. غمض فی الکلامmeans, he made his speech obscure, and abstained from making it clear in meaning. اغمض means, he closed, or shut his eyes; he connived at something so as to practically treat it as something unseen or hidden. اغمض فی البیع means, he demanded a lowering of the price of a thing owing to its badness. اغمض عنه فی البیع means, he connived at the bad quality of the thing and was not strict settling its price (Aqrab & Lane).
Commentary:
The verse implies that believers should not only spend in the cause of Allah but should spend what is good and pure; for even a lawfully-earned property might include things that are bad. They should not deliberately select worthless and worn out things for the purpose of charity. Old and second-hand things may indeed be given to the poor, but such things should not be specially selected or singled out for this purpose. Indeed, a believer can be said to have properly discharged his duty for "spending" in the cause of Allah only if he spends "good things".
337
The verse implies that believers should spend in the cause of God what is good and pure; for even a lawfully earned property might include things that are bad. Old and used things may be given to the poor, but worn out articles of use alone should not be singled out for that purpose.
قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ ۖ إِنَّكُمْ كُنتُمْ قَوْمًا فَٰسِقِينَ
Nature of the punishment meted out to the Hypocrites is worthy of special note. No fine was imposed on them, nor were they imprisoned nor subjected to punishment generally inflicted for offences of this nature. They were simply told that Zakat, which was a means of purifying their souls would not be accepted from them. This shows that the dealings of the Holy Prophet with the Hypocrites were not dictated by any monetary or mundane considerations.
Commentary:
The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations.
1209
Commentary:
The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations.
1191
Nature of the punishment meted out to the Hypocrites is worthy of special note. No fine was imposed on them, nor were they imprisoned nor subjected to punishment generally inflicted for offences of this nature. They were simply told that Zakat, which was a means of purifying their souls would not be accepted from them. This shows that the dealings of the Holy Prophet with the Hypocrites were not dictated by any monetary or mundane considerations.
وَإِذَا قِيلَ لَهُمْ أَنفِقُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَنُطْعِمُ مَن لَّوْ يَشَآءُ ٱللَّهُ أَطْعَمَهُۥٓ إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ مُّبِينٍ
3:182; 5:65.
3:182; 5:65.
3:182; 5:65.
Commentary:
The verse seems to imply that the Divine punishment referred to in the preceding verses which will overtake the materialistic Christian nations, will take the form of a revolt on the part of the suppressed and starved nations of the east. The eastern nations will rebel and revolt because the western nations will have mercilessly exploited them and carried all their wealth to the west and denied them even bare subsistence. It is to this exploitation of the weak eastern nations by the strong western nations that the reference is made in the words "shall we feed him whom Allah would have fed, if He had so willed."
b
3:182; 5:65.
a
3:182; 5:65.
3245
Commentary:
The verse seems to imply that the Divine punishment referred to in the preceding verses which will overtake the materialistic Christian nations, will take the form of a revolt on the part of the suppressed and starved nations of the east. The eastern nations will rebel and revolt because the western nations will have mercilessly exploited them and carried all their wealth to the west and denied them even bare subsistence. It is to this exploitation of the weak eastern nations by the strong western nations that the reference is made in the words "shall we feed him whom Allah would have fed, if He had so willed."
b
3:182; 5:65.