َ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿۶﴾ آمِنُوا بِاللَّهِ وَرَسُولِهِ وَأَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ فَالَّذِينَ آمَنُوا مِنْكُمْ وَأَنْفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ ﴿۷﴾ وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَاقَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ ﴿۸﴾ هُوَ الَّذِي يُنَزِّلُ عَلَى عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَحِيمٌ ﴿۹﴾

﴾6﴿ Yoolijul laila fin nahaari wa yoolijun nahaara fil lail; wa Huwa 'Aleemum bizaatis sudoor
﴾7﴿ Aaaminoo billaahi wa Rasoolihee wa anfiqoo mimmaa ja'alakum mustakh lafeena feehi fallazeena aamanoo minkum wa anfaqoo lahum ajrun kabeer
﴾8﴿ Wa maa lakum laa tu'minoona billaahi war Rasoolu yad'ookum li tu'minoo bi Rabbikum wa qad akhaza meesaaqakum in kuntum mu'mineen
﴾9﴿ Huwal lazee yunazzilu 'alaa 'abdiheee Aayaatim baiyinaatil liyukhrijakum minaz zulumaati ilan noor; wa innal laaha bikum la Ra'oofur Raheem

﴾6﴿ You cause the night to enter into the day, and You cause the day to enter into the night, and He is All-Knowing of the thoughts within the hearts
﴾7﴿ Believe in Allah, the Most High, and His Messenger, and spend from the wealth that He has made you trustees over. So those among you who believe and spend (in His cause) – for them is a great reward
﴾8﴿ And what prevents you from believing in Allah while the Messenger is calling you to believe in your Lord, and indeed, Allah has already taken your covenant, if you are truly believers
﴾9﴿ Allah, the Most High, is the One who sends down clear signs upon His servant to bring you out of darkness into light. And indeed, Allah, the Most High, is Most Kind and Most Merciful to you

[6] This too is an independent rational argument, based on Allah’s control over time and events.
Up to this point, the summary of all the arguments is this: the One who has control over everything and is fully knowledgeable of all things is solely Allah the Exalted, and He has no partner in this whatsoever.
This serves as a clear proof for His glorification (tasbīḥ).
[7] In this verse, the first meaning is encouragement toward spending (infāq).
The essence of the message is that these possessions are not truly yours—you are merely trustees and deputies of your forefathers over them.
Therefore, spend this wealth in the proper way so that it benefits you.
(Āminū)—The command to believe was previously mentioned, one reason being that spending without faith is wasted and of no value.
(Wa anfiquū)—This is general, including zakāt and obligatory charity, but specifically refers first to spending in the cause of spreading tawḥīd (monotheism).
(Mimmā jaʿalakum mustakhlafīna fīh)—According to a narration from Ḥasan al-Baṣrī, this istikhlāf (succession) means inheritance from your fathers, indicating that just as wealth was passed down to you, it will also be left behind by you for others.
Another possible interpretation is that the istikhlāf is from Allah the Exalted—meaning that wealth, in truth, belongs to Allah, but He has temporarily made you its caretakers.
Therefore, spend it according to His command.
[8] This also relates to the previous encouragement (toward faith and spending).
First, the Messenger of Allah (May Allah bless him and give him peace) was the caller to faith and charity.
Second, a covenant has already been taken from you.
Third, there is a renewed call and invitation to believe.
[9] This too relates to the previous encouragement—meaning that following these clear verses (regarding faith and spending) becomes a means of being brought out from darkness into light, and it becomes a cause of divine compassion and mercy.
(ʿAlā ʿabdih)—refers to Muhammad, the Messenger of Allah (May Allah bless him and give him peace).
By mentioning him as “His servant,” it indicates that he himself fulfills the servitude of Allah the Exalted through faith and charity.
(Al-ẓulumāt)—refers to ignorance, disbelief, polytheism, scattered desires, and miserliness.
(Ilā al-nūr)—refers to knowledge, monotheism, faith, guidance, and certainty.