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وَمَا أَنْفَقْتُمْ مِنْ نَفَقَةٍ أَوْ نَذَرْتُمْ مِنْ نَذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ ۗ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ
And whatever you spend of expenditures or make of vows - indeed, Allah knows of it. And for the wrongdoers there are no helpers. (270)
(4) Verse Al-Baqarah 2:270 ⧉ وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ ( الی قولہ ) وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ: "And whatever spending you do ... and for the unjust, there are no supporters."
Here, "and whatever spending you do" covers all spendings - those in which all related conditions are observed and those too, in which all or some conditions are not observed. For instance, it may not be in the way of Allah but be in the ways of sin; or the act of giving may be mixed up with hypocrisy; or may be followed by making a show of the favour before the receiver; or it may not be حلال halal (lawful) and good.
Similarly, all votive offerings ( نذور : nudhur) come under the general purview of (nadhr نذر : singular: votive offering), for instance, it includes the nadhr نذر of monetary ` ibadah in accordance with which nadhr نذر has been introduced alongwith infaq (spending) and may also include nadhr نذر of physical ` ibadah. It may be absolute, or dependent on something else; or it may or may not have been fulfilled. The purpose of saying all this is that Allah Almighty knows all these things and He shall recompense for them duly. This was made known so that people are persuaded to observe limits and conditions and be warned of their non-observance. The word (al-zalimin الظَّالِمِينَ ) in the text refers to the unjust, the transgressors, who do not observe the necessary conditions. To them was given clear warning.
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