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Ayah
Word by Word
أَلَمۡ
Have not
تَرَ
you seen
إِلَى
[towards]
ٱلَّذِينَ
those who
قِيلَ
(when) it was said
لَهُمۡ
to them
كُفُّوٓاْ
Restrain
أَيۡدِيَكُمۡ
your hands
وَأَقِيمُواْ
and establish
ٱلصَّلَوٰةَ
the prayer
وَءَاتُواْ
and give
ٱلزَّكَوٰةَ
the zakah
فَلَمَّا
Then when
كُتِبَ
was ordained
عَلَيۡهِمُ
on them
ٱلۡقِتَالُ
the fighting
إِذَا
then
فَرِيقٞ
a group
مِّنۡهُمۡ
of them
يَخۡشَوۡنَ
[they] fear
ٱلنَّاسَ
the people
كَخَشۡيَةِ
as (they) fear
ٱللَّهِ
Allah
أَوۡ
or
أَشَدَّ
more intense
خَشۡيَةٗۚ
fear
وَقَالُواْ
and they said
رَبَّنَا
Our Lord
لِمَ
why
كَتَبۡتَ
have You ordained
عَلَيۡنَا
upon us
ٱلۡقِتَالَ
[the] fighting
لَوۡلَآ
Why not
أَخَّرۡتَنَآ
You postpone (it for) us
إِلَىٰٓ
to
أَجَلٖ
a term
قَرِيبٖۗ
near
قُلۡ
Say
مَتَٰعُ
Enjoyment
ٱلدُّنۡيَا
(of) the world
قَلِيلٞ
(is) little
وَٱلۡأٓخِرَةُ
and the Hereafter
خَيۡرٞ
(is) better
لِّمَنِ
for whoever
ٱتَّقَىٰ
fears (Allah)
وَلَا
and not
تُظۡلَمُونَ
you will be wronged
فَتِيلًا
(even as much as) a hair on a date-seed
أَلَمۡ
Have not
تَرَ
you seen
إِلَى
[towards]
ٱلَّذِينَ
those who
قِيلَ
(when) it was said
لَهُمۡ
to them
كُفُّوٓاْ
Restrain
أَيۡدِيَكُمۡ
your hands
وَأَقِيمُواْ
and establish
ٱلصَّلَوٰةَ
the prayer
وَءَاتُواْ
and give
ٱلزَّكَوٰةَ
the zakah
فَلَمَّا
Then when
كُتِبَ
was ordained
عَلَيۡهِمُ
on them
ٱلۡقِتَالُ
the fighting
إِذَا
then
فَرِيقٞ
a group
مِّنۡهُمۡ
of them
يَخۡشَوۡنَ
[they] fear
ٱلنَّاسَ
the people
كَخَشۡيَةِ
as (they) fear
ٱللَّهِ
Allah
أَوۡ
or
أَشَدَّ
more intense
خَشۡيَةٗۚ
fear
وَقَالُواْ
and they said
رَبَّنَا
Our Lord
لِمَ
why
كَتَبۡتَ
have You ordained
عَلَيۡنَا
upon us
ٱلۡقِتَالَ
[the] fighting
لَوۡلَآ
Why not
أَخَّرۡتَنَآ
You postpone (it for) us
إِلَىٰٓ
to
أَجَلٖ
a term
قَرِيبٖۗ
near
قُلۡ
Say
مَتَٰعُ
Enjoyment
ٱلدُّنۡيَا
(of) the world
قَلِيلٞ
(is) little
وَٱلۡأٓخِرَةُ
and the Hereafter
خَيۡرٞ
(is) better
لِّمَنِ
for whoever
ٱتَّقَىٰ
fears (Allah)
وَلَا
and not
تُظۡلَمُونَ
you will be wronged
فَتِيلًا
(even as much as) a hair on a date-seed
Translation
Hast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah: They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least!
Tafsir
Have you not seen those to whom it was said, 'Restrain your hands, from fighting the disbelievers when they desired it at Mecca, because of the harm the disbelievers had inflicted upon them - and these were a group from among the Companions - and establish the prayer, and pay the alms'? Then, as soon as fighting was prescribed, was made obligatory, for them, lo, a party of them fear people, the disbelievers, that is, [they fear] punishment at their hands through death, as they would fear, the punishment of, God, or with more fear, than their fear of Him (ashadda, 'more', is in the accusative because it is a circumstantial qualifier; the response to the lammaa, 'as soon as', is indicated by idhaa, 'lo', and what follows), in other words, they are taken aback by fear, and they said, frightened of death, 'Our Lord, why have You prescribed fighting for us? Why not (lawlaa is [to be understood as] hallaa) defer us to a near term?' Say, to them: 'The enjoyment of this world, that which is enjoyed therein, or enjoying it [the world], is trifling, it will end up by perishing; and the Hereafter, the Paradise, is better for him who fears God's punishment by avoiding disobedience to Him; and you shall not be wronged (laa tuzlamoona, may also be read laa yuzlamoona, 'they shall not be wronged') you shall not be diminished of your deeds, a single date-thread, as much as the peel on a date-stone, so struggle [in the way of God].
"The Wish that the Order for Jihad be Delayed
Allah says;
أَلَمۡ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمۡ كُفُّواۡ أَيۡدِيَكُمۡ وَأَقِيمُواۡ الصَّلَةَ وَاتُواۡ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيۡهِمُ الۡقِتَالُ إِذَا فَرِيقٌ مِّنۡهُمۡ يَخۡشَوۡنَ النَّاسَ كَخَشۡيَةِ اللّهِ أَوۡ أَشَدَّ خَشۡيَةً
Have you not seen those who were told to hold back their hands (from fighting) and perform Salah and give Zakah, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allah or even more.
In the beginning of Islam, Muslims in Makkah were commanded to perform the prayer and pay some charity, so as to comfort the poor among them. They were also commanded to be forgiving and forbearing with the idolators and to observe patience with them at the time. However, they were eager and anticipating the time when they would be allowed to fight, so that they could punish their enemies.
The situation at that time did not permit armed conflict for many reasons. For instance, Muslims were few at the time, compared to their numerous enemies. The Muslims' city was a sacred one and the most honored area on the earth, and this is why the command to fight was not revealed in Makkah.
Later on when the Muslims controlled a town of their own, Al-Madinah, and had strength, power and support, Jihad was then legislated. Yet, when the command to fight was revealed, just as Muslims wished, some of them became weary and were very fearful of facing the idolators in battle.
وَقَالُواۡ رَبَّنَا لِمَ كَتَبۡتَ عَلَيۡنَا الۡقِتَالَ لَوۡلا أَخَّرۡتَنَا إِلَى أَجَلٍ قَرِيبٍ
They say:""Our Lord! Why have You ordained for us fighting Would that You had granted us respite for a short period!""
meaning, we wish that Jihad was delayed until a later time, because it means bloodshed, orphans and widows. In a similar Ayah, Allah said,
وَيَقُولُ الَّذِينَ ءَامَنُواۡ لَوۡلَا نُزِّلَتۡ سُورَةٌ فَإِذَا أُنزِلَتۡ سُورَةٌ مُّحۡكَمَةٌ وَذُكِرَ فِيهَا الۡقِتَالُ
Those who believe say:""Why is not a Surah sent down (for us) But when a decisive is sent down, and fighting is mentioned. (47:20)
Ibn Abi Hatim recorded that Ibn Abbas said that;
Abdur-Rahman bin Awf and several of his companions came to the Prophet while in Makkah and said, ""O Allah's Prophet! We were mighty when we were pagans, but when we embraced the faith, we became weak.""
The Prophet said,
إِنِّي أُمِرۡتُ بِالۡعَفۡوِ فَلَ تُقَاتِلُوا الۡقَوۡم
I was commanded to pardon the people, so do not fight them.
When Allah transferred the Prophet to Al-Madinah, He commanded him to fight (the idolators), but they (some Muslims) held back. So, Allah revealed the Ayah;
أَلَمۡ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمۡ كُفُّواۡ أَيۡدِيَكُمۡ
(Have you not seen those who were told to hold back their hands).
This Hadith was collected by An-Nasa'i and Al-Hakim.
Allah's statement,
قُلۡ مَتَاعُ الدَّنۡيَا قَلِيلٌ وَالاخِرَةُ خَيۡرٌ لِّمَنِ اتَّقَى
Say:""Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah,
means, the destination of the one who with Taqwa is better for him than this life.
وَلَا تُظۡلَمُونَ فَتِيلً
and you shall not be dealt with unjustly even equal to the Fatil.
for your good deeds. Rather, you will earn your full rewards for them.
This promise directs the focus of believers away from this life and makes them eager for the Hereafter, all the while encouraging them to fight in Jihad.
There is No Escaping Death
Allah said
أَيۡنَمَا تَكُونُواۡ يُدۡرِككُّمُ الۡمَوۡتُ
Wheresoever you may be, death will overtake you,
meaning, you shall certainly die and none of you shall ever escape death.
Allah said,
كُلُّ مَنۡ عَلَيۡهَا فَانٍ
Whatsoever is on it (the earth) will perish) (55:26)
كُلُّ نَفۡسٍ ذَايِقَةُ الۡمَوۡتِ
Everyone shall taste death. (21:35)
and,
وَمَا جَعَلۡنَا لِبَشَرٍ مِّن قَبۡلِكَ الۡخُلۡدَ
And We granted not to any human being immortality before you. (21:24)
Therefore, every soul shall taste death and nothing can save any person from it, whether he performed Jihad or not. Everyone has an appointed time, and a limited term of life.
In the illness that preceded his death, Khalid bin Al-Walid said, while in his bed,
""I participated in so and so number of battles, and every part of my body sustained an injury due to a stab or a shot. Yet here I am, I die in my bed! Let not the eyes of the cowards ever taste sleep.""
Allah's statement,
وَلَوۡ كُنتُمۡ فِي بُرُوجٍ مُّشَيَّدَةٍ
even if you are in fortresses built up strong and high!
means, entrenched, fortified, high and towering. No caution or fortification can ever avert death.
The Hypocrites Sense a Bad Omen Because of the Prophet!
Allah said,
وَإِن تُصِبۡهُمۡ حَسَنَةٌ
And if some good reaches them,
meaning, fertile years and provision of fruits, produce, children, etc., as said by Ibn Abbas, Abu Al-Aliyah and As-Suddi.
يَقُولُواۡ هَـذِهِ مِنۡ عِندِ اللّهِ وَإِن تُصِبۡهُمۡ سَيِّيَةٌ
they say, ""This is from Allah,"" but if some evil befalls them,
drought, famine, shortages of fruits and produce, death that strikes their children or animals, and so forth, as Abu Al-`Aliyah and As-Suddi stated.
يَقُولُواۡ هَـذِهِ مِنۡ عِندِكَ
they say, ""This is from you,""
meaning, because of you and because we followed you and embraced your religion.
Allah said about the people of Fir`awn,
فَإِذَا جَأءَتۡهُمُ الۡحَسَنَةُ قَالُواۡ لَنَا هَـذِهِ وَإِن تُصِبۡهُمۡ سَيِّيَةٌ يَطَّيَّرُواۡ بِمُوسَى وَمَن مَّعَهُ
But whenever good came to them, they said:""Ours is this."" And if evil afflicted them, they ascribed it to evil omens connected with Musa and those with him. (7:131)
Allah said,
وَمِنَ النَّاسِ مَن يَعۡبُدُ اللَّهَ عَلَى حَرۡفٍ
And among mankind is he who worships Allah as it were upon the edge (i. e. in doubt). (22:11)
The same is the statement uttered by the hypocrites, who embraced Islam outwardly, but disliked it inwardly. This is why when a calamity befell them, they attributed it to following the Prophet.
Consequently, Allah revealed,
قُلۡ كُلًّ مِّنۡ عِندِ اللّهِ
Say:All things are from Allah,
Allah's statement that all things are from Him means, everything occurs by the decision and decree of Allah, and His decision shall come to pass for both the righteous and the wicked, the faithful and the disbelievers.
فَمَا لِهَـوُلاء الۡقَوۡمِ لَا يَكَادُونَ يَفۡقَهُونَ حَدِيثًا
so what is wrong with these people that they fail to understand any word!
Allah then said while addressing His Messenger, but referring to mankind in general
مَّا أَصَابَكَ مِنۡ حَسَنَةٍ فَمِنَ اللّهِ
Whatever of good reaches you, is from Allah,
meaning, of Allah's bounty, favor, kindness and mercy.
وَمَا أَصَابَكَ مِن سَيِّيَةٍ فَمِن نَّفۡسِكَ
But whatever of evil befalls you, is from yourself,
meaning because of you and due to your actions. Similarly, Allah said,
وَمَأ أَصَـبَكُمۡ مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتۡ أَيۡدِيكُمۡ وَيَعۡفُواۡ عَن كَثِيرٍ
And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (42:30)
As-Suddi, Al-Hasan Al-Basri, Ibn Jurayj and Ibn Zayd said that,
فَمِن نَّفۡسِكَ
(from yourself) means,
because of your errors.
Qatadah said that,
فَمِن نَّفۡسِكَ
(From yourself) means,
as punishment for you, O son of Adam, because of your sins.
Allah said,
وَأَرۡسَلۡنَاكَ لِلنَّاسِ رَسُولاً
And We have sent you as a Messenger to mankind,
so that you convey to them Allah's commandments, what He likes and is pleased with, and what He dislikes and refuses.
وَكَفَى بِاللّهِ شَهِيدًا
and Allah is sufficient as a Witness.
that He has sent you. He is also Witness over you and them, having full knowledge in what you convey to them and the disbelief and rebellion with which they respond to the truth.
Obeying the Messenger is Obeying Allah
Allah says;
مَّنۡ يُطِعِ الرَّسُولَ فَقَدۡ أَطَاعَ اللّهَ
He who obeys the Messenger, has indeed obeyed Allah,
Allah states that whoever obeys His servant and Messenger, Muhammad, obeys Allah; and whoever disobeys him, disobeys Allah. Verily, whatever the Messenger utters is not of his own desire, but a revelation inspired to him.
Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said,
مَنۡ أَطَاعَنِي فَقَدۡ أَطَاعَ اللهَ وَمَنۡ عَصَانِي فَقَدۡ عَصَى اللهَ وَمَنۡ أَطَاعَ الاَۡمِيرَ فَقَدۡ أَطَاعَنِي وَمَنۡ عَصَى الاَۡمِيرَ فَقَدۡ عَصَانِي
Whoever obeys me, obeys Allah; and whoever disobeys me, disobeys Allah. Whoever obeys the Amir (leader, ruler), obeys me; and whoever disobeys the Amir, disobeys me.
This Hadith was recorded in the Two Sahihs.
Allah's statement,
وَمَن تَوَلَّى فَمَا أَرۡسَلۡنَاكَ عَلَيۡهِمۡ حَفِيظًا
But he who turns away, then We have not sent you as a watcher over them.
means, do not worry about him. Your job is only to convey, and whoever obeys you, he will acquire happiness and success and you will gain a similar reward to that he earns. As for the one who turns away from you, he will gain failure and loss and you will not carry a burden because of what he does.
A Hadith states,
مَنۡ يُطِعِ اللهَ وَرَسُولَهُ فَقَدۡ رَشَدَ وَمَنۡ يَعۡصِ اللهَ وَرَسُولَهُ فَإِنَّهُ لَا يَضُرُّ إِلاَّ نَفۡسَه
Whoever obeys Allah and His Messenger, will acquire guidance; and whoever disobeys Allah and His Messenger, will only harm himself.
The Foolishness of the Hypocrites
Allah said
وَيَقُولُونَ طَاعَةٌ
They say:""We are obedient,""
Allah states that the hypocrites pretend to be loyal and obedient.
فَإِذَا بَرَزُواۡ مِنۡ عِندِكَ
but when they leave you,
meaning, when they depart and are no longer with you,
بَيَّتَ طَأيِفَةٌ مِّنۡهُمۡ غَيۡرَ الَّذِي تَقُولُ
a section of them spends all night in planning other than what you say.
They plot at night among themselves for other than what they pretend when they are with you.
Allah said,
وَاللّهُ يَكۡتُبُ مَا يُبَيِّتُونَ
But Allah records their nightly (plots).
meaning, He has full knowledge of their plots and records it through His command to His scribes, the angels who are responsible for recording the actions of the servants.
This is a threat from Allah, stating that He knows what the hypocrites try to hide, their plotting in the night to defy the Messenger and oppose him, even though they pretend to be loyal and obedient to him. Allah will certainly punish them for this conduct.
In a similar Ayah, Allah said,
وَيِقُولُونَ امَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعۡنَا ثُمَّ يَتَوَلَّى فَرِيقٌ مِّنۡهُمۡ مِّن بَعۡدِ ذلِكَ وَمَأ أُوۡلَـيِكَ بِالۡمُوۡمِنِينَ
They say:""We have believed in Allah and in the Messenger, and we obey,"" then a party of them turn away thereafter, such are not believers. (24:47)
Allah's statement,
فَأَعۡرِضۡ عَنۡهُمۡ
So turn aside from them,
means, pardon them, be forbearing with them, do not punish them, do not expose them to the people and do not fear them.
وَتَوَكَّلۡ عَلَى اللّهِ وَكَفَى بِاللّهِ وَكِيلً
and put your trust in Allah. And Allah is Ever All-Sufficient as a Disposer of affairs.
meaning, He is sufficient as Protector, Supporter and Helper for those who rely on Him and return to Him.
The Qur'an is True
Allah says;
أَفَلَ يَتَدَبَّرُونَ الۡقُرۡانَ
Do they not then consider the Qur'an carefully!
Allah commands them to contemplate about the Qur'an and forbids them from ignoring it, or ignoring its wise meanings and eloquent words.
Allah states that there are no inconsistencies, contradictions, conflicting statements or discrepancies in the Qur'an, because it is a revelation from the Most-Wise, Worthy of all praise. Therefore, the Qur'an is the truth coming from the Truth, Allah.
This is why Allah said in another Ayah,
أَفَلَ يَتَدَبَّرُونَ الۡقُرۡانَ أَمۡ عَلَى قُلُوبٍ أَقۡفَالُهَا
Do they not then think deeply in the Qur'an, or are their hearts locked up (from understanding it). (47:24)
Allah then said,
وَلَوۡ كَانَ مِنۡ عِندِ غَيۡرِ اللّهِ
Had it been from other than Allah,
meaning, had it been fraudulent and made up, as the ignorant idolators and hypocrites assert in their hearts.
لَوَجَدُواۡ فِيهِ اخۡتِلَفًا
they would surely, have found therein contradictions,
discrepancies and inconsistencies
كَثِيرًا
in abundance.
However, this Qur'an is free of shortcomings, and therefore, it is from Allah.
Similarly, Allah describes those who are firmly grounded in knowledge,
ءَامَنَّا بِهِ كُلٌّ مِّنۡ عِندِ رَبِّنَا
We believe in it, all of it is from our Lord. (3:7)
meaning, the Muhkam sections (entirely clear) and the Mutashabih sections (not entirely clear) of the Qur'an are all true. So they understand the not entirely clear from the clear, and thus gain guidance.
As for those in whose heart is the disease of hypocrisy, they understand the Muhkam from the Mutashabih; thus only gaining misguidance.
Allah praised those who have knowledge and criticized the wicked.
Imam Ahmad recorded that `Amr bin Shu`ayb said that his father said that his grandfather said,
""I and my brother were present in a gathering, which is more precious to me than red camels. My brother and I came and found that some of the leaders of the Companions of the Messenger of Allah were sitting close to a door of his. We did not like the idea of being separate from them, so we sat near the room. They then mentioned an Ayah and began disputing until they raised their voices.
The Messenger of Allah was so angry that when he went out his face was red. He threw sand on them and said to them,
مَهۡلً يَا قَوۡمِ بِهَذَا أُهۡلِكَتِ الاُۡمَمُ مِنۡ قَبۡلِكُمۡ بِاخۡتِلَفِهِمۡ عَلى أَنۡبِيَايِهِمۡ وَضَرۡبِهِمِ الۡكُتُبَ بَعۡضَهَا بِبَعۡضٍ إِنَّ الۡقُرۡانَ لَمۡ يَنۡزِلۡ يُكَذِّبُ بَعۡضُهُ بَعۡضًا إِنَّمَا يُصَدِّقُ بَعۡضُهُ بَعۡضًا فَمَا عَرَفۡتُمۡ مِنۡهُ فَاعۡمَلُوا بِهِ وَمَا جَهِلۡتُمۡ مِنۡهُ فَرُدُّوهُ إِلى عَالِمِه
Behold, O people! This is how the nations before you were destroyed, because of their disputing with their Prophets and their contradicting parts of the Books with other parts. The Qur'an does not contradict itself. Rather, it testifies to the truth of itself. Therefore, whatever of it you have knowledge in, then implement it, and whatever you do not know of it, then refer it to those who have knowledge in it.""
Ahmad recorded that Abdullah bin `Amr said,
""I went to the Messenger of Allah one day. When we were sitting, two men disputed about an Ayah, and their voices became loud. The Prophet said,
إِنَّمَا هَلَكَتِ الاُۡمَمُ قَبۡلَكُمۡ بِاخۡتِلَفِهِمۡ فِي الۡكِتَاب
Verily, the nations before you were destroyed because of their disagreements over the Book.
Muslim and An-Nasa'i recorded this Hadith.
The Prohibition of Disclosing Unreliable and Uninvestigated News
Allah said
وَإِذَا جَاءهُمۡ أَمۡرٌ مِّنَ الَامۡنِ أَوِ الۡخَوۡفِ أَذَاعُواۡ بِهِ
When there comes to them some matter touching (public) safety or fear, they make it known (among the people);
chastising those who indulge in things before being sure of their truth, disclosing them, making them known and spreading their news, even though such news might not be true at all.
In the introduction to his Sahih, Imam Muslim recorded that Abu Hurayrah said that the Prophet said,
كَفَى بِالۡمَرۡءِ كَذِبًا أَنۡ يُحَدِّثَ بِكُلِّ مَا سَمِع
Narrating everything one hears is sufficient to make a person a liar.
This is the same narration collected by Abu Dawud in the section of Adab (manners) in his Sunan.
In the Two Sahihs, it is recorded that Al-Mughirah bin Shu`bah said that the Messenger of Allah prohibited,
""It was said,"" and, ""So-and-so said.""
This Hadith refers to those who often convey the speech that people utter without investigating the reliability and truth of what he is disclosing.
The Sahih also records,
مَنۡ حَدَّثَ بِحَدِيثٍ وَهُوَ يُرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الۡكَاذِبَيۡن
Whoever narrates a Hadith while knowing it is false, then he is one of the two liars (who invents and who spreads the lie).
We should mention here the Hadith of Umar bin Al-Khattab collected in the Two Sahihs.
When Umar was informed that the Messenger of Allah divorced his wives, he came from his house, entered the Masjid and found the people talking about this news. He could not wait and went to the Prophet to ask him about what had truly happened, asking him, ""Have you divorced your wives?""
The Prophet said, ""No.""
Umar said, ""I said, Allahu Akbar..."" and mentioned the rest of the Hadith.
In the narration that Muslim collected, Umar said,
""I asked, `Have you divorced them?'
He said, `No.'
So, I stood by the door of the Masjid and shouted with the loudest voice, `The Messenger of Allah did not divorce his wives.'
Then, this Ayah was revealed,
وَإِذَا جَاءهُمۡ أَمۡرٌ مِّنَ الَامۡنِ أَوِ الۡخَوۡفِ أَذَاعُواۡ بِهِ وَلَوۡ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوۡلِي الَامۡرِ مِنۡهُمۡ لَعَلِمَهُ الَّذِينَ يَسۡتَنبِطُونَهُ مِنۡهُمۡ
When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).
So I properly investigated that matter.""
This Ayah refers to proper investigation, or extraction of matters from their proper resources.
Allah's statement,
وَلَوۡلَا فَضۡلُ اللّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُ
Had it not been for the grace and mercy of Allah upon you,
لَاتَّبَعۡتُمُ الشَّيۡطَانَ إِلااَّ قَلِيلاً
you would have followed Shaytan except a few of you.
Ali bin Abi Talhah reported from Ibn Abbas, refers to the believers.
Allah Commands His Messenger to Perform Jihad
Allah commands;
فَقَاتِلۡ فِي سَبِيلِ اللّهِ
Then fight in the cause of Allah,
Allah commands His servant and Messenger, Muhammad , to himself fight in Jihad and not to be concerned about those who do not join Jihad.
Hence Allah's statement,
لَا تُكَلَّفُ إِلااَّ نَفۡسَكَ
you are not tasked (held responsible) except for yourself,
Ibn Abi Hatim recorded that Abu Ishaq said,
""I asked Al-Bara bin Azib about a man who meets a hundred enemies and still fights them, would he be one of those referred to in Allah's statement,
وَلَا تُلۡقُواۡ بِأَيۡدِيكُمۡ إِلَى التَّهۡلُكَةِ
(And do not throw yourselves into destruction (by not spending your wealth in the cause of Allah). (2:195)
He said, `Allah said to His Prophet,
فَقَاتِلۡ فِي سَبِيلِ اللّهِ لَا تُكَلَّفُ إِلاَّ نَفۡسَكَ
وَحَرِّضِ الۡمُوۡمِنِينَ
(Then fight in the cause of Allah, you are not tasked (held responsible) except for yourself, and incite the believers (to fight along with you)).""
Imam Ahmad recorded Sulayman bin Dawud saying that Abu Bakr bin Ayyash said that Abu Ishaq said,
""I asked Al-Bara, `If a man attacks the lines of the idolators, would he be throwing himself to destruction?'
He said, `No, because Allah has sent His Messenger and commanded him,
فَقَاتِلۡ فِي سَبِيلِ اللّهِ لَا تُكَلَّفُ إِلاَّ نَفۡسَكَ
(Then fight in the cause of Allah, you are not tasked (held responsible) except for yourself).
That Ayah is about spending (in Allah's cause).""
Inciting the Believers to Fight
Allah said,
وَحَرِّضِ الۡمُوۡمِنِينَ
and incite the believers,
to fight, by encouraging them and strengthening their resolve in this regard.
For instance, the Prophet said to the believers at the battle of Badr, while organizing their lines,
قُومُوا إِلى جَنَّةٍ عَرۡضُهَا السَّموَاتُ وَالاَۡرۡض
Stand up and march forth to a Paradise, as wide as the heavens and Earth.
There are many Hadiths that encourage Jihad.
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
مَنۡ امَنَ بِاللهِ وَرَسُولِهِ وَأَقَامَ الصَّلَةَ وَاتَى الزَّكَاةَ وَصَامَ رَمَضَانَ كَانَ حَقًّا عَلَى اللهِ أَنۡ يُدۡخِلَهُ الۡجَنَّـةَ هَاجَرَ فِي سَبِيلِ اللهِ أَوۡ جَلَسَ فِي أَرۡضِهِ الَّتِي وُلِدَ فِيهَا
Whoever believes in Allah and His Messenger, offers prayer, pays the Zakah and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he migrates in Allah's cause or remains in the land where he is born.
The people said, `O Allah's Messenger! Shall we acquaint the people with this good news!'
He said,
إِنَّ فِي الۡجَنَّـةِ مِايَةَ دَرَجَةٍ أَعَدَّهَا اللهُ لِلۡمُجَاهِدِينَ فِي سَبِيلِ اللهِ بَيۡنَ كُلِّ دَرَجَتَيۡنِ كَمَا بَيۡنَ السَّمَاءِ وَالاَۡرۡضِ فَإِذَا سَأَلۡتُمُ اللهَ فَاسۡأَلُوهُ الۡفِرۡدَوۡسَ فَإِنَّهُ وَسَطُ الۡجَنَّةِ وَأَعۡلَى الۡجَنَّةِ وَفَوۡقَهُ عَرۡشُ الرَّحۡمنِ وَمِنۡهُ تَفَجَّرُ أَنۡهَارُ الۡجَنَّة
Paradise has one hundred grades which Allah has reserved for the Mujahidin who fight in His cause, the distance between each two grades is like the distance between the heaven and the Earth. So, when you ask Allah, ask for Al-Firdaws, which is the best and highest part of Paradise, above it is the Throne of the Most Beneficent (Allah) and from it originate the rivers of Paradise.
There are various narrations for this Hadith from Ubadah, Mu`adh, and Abu Ad-Darda'.
Abu Sa`id Al-Khudri narrated that the Messenger of Allah said,
يَا أَبَا سَعِيدٍ مَنۡ رَضِيَ بِاللهِ رَبًّا وَبِالاۡاِسۡلَامِ دِينًا وَبِمُحَمَّدٍصلى الله عليه وسلّم نَبِيًّا وَجَبَتۡ لَهُ الۡجَنَّـة
O Abu Sa`id! Whoever accepts Allah as his Lord, Islam as his religion and Muhammad as the Prophet, then he would rightfully acquire Paradise.
Abu Sa`id liked these words and said, ""O Allah's Messenger! Repeat them for me.""
The Prophet repeated his words, then said,
وَأُخۡرَى يَرۡفَعُ اللهُ الۡعَبۡدَبِهَا مِايَةَ دَرَجَةٍ فِي الۡجَنَّـةِ مَا بَيۡنَ كُلِّ دَرَجَتَيۡنِ كَمَا بَيۡنَ السَّمَاءِ وَالاۡأَرۡض
And (there is) another deed for which Allah raises the servant a hundred grades in Paradise, between each two grades is the distance between heaven and Earth.
Abu Sa`id said, ""What is it, O Allah's Messenger!""
He said,
الۡجِهَادُ فِي سَبِيلِ الله
Jihad in Allah's cause.
This Hadith was collected by Muslim.
Allah's statement,
عَسَى اللّهُ أَن يَكُفَّ بَأۡسَ الَّذِينَ كَفَرُواۡ
it may be that Allah will restrain the evil might of the disbelievers.
means, by your encouraging them to fight, their resolve will be strengthened to meet the enemy in battle, to defend Islam and its people and to endure and be patient against the enemy.
Allah's statement,
وَاللّهُ أَشَدُّ بَأۡسًا وَأَشَدُّ تَنكِيلً
And Allah is Stronger in might and Stronger in punishing.
means, He is able over them in this life and the Hereafter, just as He said in another Ayah,
ذَلِكَ وَلَوۡ يَشَأءُ اللَّهُ لَانۡتَصَرَ مِنۡهُمۡ وَلَـكِن لِّيَبۡلُوَ بَعۡضَكُمۡ بِبَعۡضٍ
But if it had been Allah's will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. (47:4)"
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
