Transliteration:( Wa izaa qeela lahum anfiqoo mimmaa razaqakumul laahu qaalal lazeena kafaroo lillazeena aamanooo anut'imu mal-law yashaaa'ul laahu at'amahooo in antum illaa fee dalaalim mubeen )
"And when it is said to them, spend some out of that which Allah has provided for you; the infidels say [70] to the believers: 'Shall we feed [71] those whom Allah would have fed if He had so willed? You are not but in manifest error [72]'."
The disbelievers replied to the believers mockingly when told to spend in the way of Allah. Their words reflect arrogance and ridicule, not sincere reasoning.
Their argument—“If Allah willed, He would have fed them”—was based on the rejection of means (waseela). They claimed that helping the poor was unnecessary since Allah could provide for them without human intervention.
However, they failed to grasp that while Allah has absolute power, He has established a system of means. His grace and mercy often come through the hands of others, and ignoring this is a sign of disbelief and ignorance.
The believers advised that the wealth taken in the name of Allah should be given to the poor, who are rightful claimants. In return, the disbelievers responded with flawed logic, suggesting that helping the needy contradicts Allah’s will.
This nonsensical argument was a result of their greed and miserliness, merely intended to mock the believers and avoid fulfilling their moral obligation.
Also, it should be noted that Zakaat had not yet been ordained, and the infidels are not recipients of it. The command here is general spending from what Allah provided, as a test of sincerity and compassion.
The tafsir of Surah Yaseen verse 47 by Ibn Kathir is unavailable here.
Please refer to Surah Yaseen ayat 45 which provides the complete commentary from verse 45 through 47.
(36:47) And when it is said to them: “Spend (in the Way of Allah) out of the sustenance that Allah has provided you,” the unbelievers say to the believers: “Shall we feed him whom, Allah would have fed, had He so wished?” Say: “You are in evident error.”[43]
43. This means to show that disbelief has not only blinded their intellect but has destroyed their moral sense, too. They neither have the right thought about Allah nor do they adopt the right attitude towards the people. They react adversely to every admonition, follow a perverse philosophy in respite of every deviation and immorality and have a ready-made pretense for escape from every good.
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