Spend your wealth in obedience to Allah, in striving for His sake, and do not throw yourselves into destruction, by leaving the struggle and spending for His sake, or by throwing yourselves into something that will cause your destruction. Behave with excellence and kindness in your worship, transactions and behaviour. Allah loves those who always do good: giving them a greater reward and leading them to true guidance.
And spend in the cause of Allah and do not throw yourselves into destruction, and do good. Truly, Allah loves Al-Muhsinin (those who do good)(195)
The Command to spend in the Cause of Allah
Al-Bukhari recorded that Hudhayfah said:
وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
(And spend in the cause of Allah and do not throw yourselves into destruction.)
"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 Ayyub Al-Ansari was with us then. So some people said, 'He is throwing himself to destruction.' Abu Ayyub said, 'We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger ﷺ 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 ﷺ 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:
وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا 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 Shaykhs (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 Ayyub 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 ﷺ:
فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ
(Then fight (O Muhammad ﷺ) 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 Shaykhs (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 إِلَّا 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:
وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا 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:
وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
(and do good. Truly, Allah loves Al-Muhsinin (those who do good).)
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).
More than anything else, the struggle for the cause of God demands the expenditure of money. It is the sacrifice of wealth, which man finds most difficult. That is why the Quran enjoins us to regard the cause of God as our own cause and to spend generously for the cause of religion. If we fail to do so, we are inviting our own destruction in this world as well as in the next. If man does not surrender all that he has to God, why should God give what He has to him? Man thinks that the best use of his wealth is to spend it on himself or his family. But the Quran calls this the way to destruction. The proper use of wealth is to spend generously for the cause of religion. This will make man deserving of God’s blessings. He will receive divine succour in this world and will be rewarded with paradise in the hereafter.