وَأَنفَقُوا۟
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَأَنفَقُوا۟".
وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُوا۟ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُ ۚ وَكَانَ ٱللَّهُ بِهِمْ عَلِيمًا
وَٱلَّذِينَ صَبَرُوا۟ ٱبْتِغَآءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ أُو۟لَٰٓئِكَ لَهُمْ عُقْبَى ٱلدَّارِ
41:35.
2:4; 8:4; 14:32; 27:4.
The believers follow the course best suited for the eradication of evil. They resort to punishment where it serves a useful purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of evil by whatever method is appropriate in the circumstances.
2:4; 8:4; 14:32; 27:4.
41:35.
Important Words:
وجه (favour). See 2:113, 116 & 6:53.
عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).
Commentary:
The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.
The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.
The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."
b
2:4; 8:4; 14:32; 27:4.
c
41:35.
a
2:4; 8:4; 14:32; 27:4.
b
41:35.
1634
Important Words:
وجه (favour). See 2:113, 116 & 6:53.
عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).
Commentary:
The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.
The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.
The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."
a
41:35.
c
2:4; 8:4; 14:32; 27:4.
1435
The believers follow the course best suited for the eradication of evil. They resort to punishment where it serves a useful purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of evil by whatever method is appropriate in the circumstances.
إِنَّ ٱلَّذِينَ يَتْلُونَ كِتَٰبَ ٱللَّهِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَٰرَةً لَّن تَبُورَ
14:32; 16:76.
یعنی وہ تجارت جو خداتعالیٰ سے کی جاتی ہے۔
14:32; 16:76.
This verse gives a description of ‘Ulama’ (those who are endowed with knowledge) mentioned in the preceding verse.
2:275; 14:32; 16:76.
Commentary:
The present verse gives a description of العلماء (those who possess knowledge) mentioned in the preceding verse.
b
14:32; 16:76.
1
یعنی وہ تجارت جو خداتعالیٰ سے کی جاتی ہے۔
a
2:275; 14:32; 16:76.
3199
Commentary:
The present verse gives a description of العلماء (those who possess knowledge) mentioned in the preceding verse.
a
14:32; 16:76.
2420
This verse gives a description of ‘Ulama’ (those who are endowed with knowledge) mentioned in the preceding verse.
ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَأَنفِقُوا۟ مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ ۖ فَٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَأَنفَقُوا۟ لَهُمْ أَجْرٌ كَبِيرٌ
Commentary:
In the preceding verse Muslims were promised power, prestige and prosperity. In the present verse they are told that they will have to fulfil certain conditions to establish their title to the great favours promised to them. They must have firm faith in the truth of the Message the preaching of which is entrusted to them and must be prepared to "spend in the way of Allah out of that to which He has made you heirs."
4151
Commentary:
In the preceding verse Muslims were promised power, prestige and prosperity. In the present verse they are told that they will have to fulfil certain conditions to establish their title to the great favours promised to them. They must have firm faith in the truth of the Message the preaching of which is entrusted to them and must be prepared to "spend in the way of Allah out of that to which He has made you heirs."