Join over 4 million Quran learners from more than 180 countries
Ayah
Word by Word
مَا
Not
كَانَ
it was
لِأَهۡلِ
(for) the people
ٱلۡمَدِينَةِ
of the Madinah
وَمَنۡ
and who
حَوۡلَهُم
were around them
مِّنَ
of
ٱلۡأَعۡرَابِ
the bedouins
أَن
that
يَتَخَلَّفُواْ
they remain behind
عَن
after
رَّسُولِ
the Messenger
ٱللَّهِ
of Allah
وَلَا
and not
يَرۡغَبُواْ
they prefer
بِأَنفُسِهِمۡ
their lives
عَن
to
نَّفۡسِهِۦۚ
his life
ذَٰلِكَ
That is
بِأَنَّهُمۡ
because [they]
لَا
(does) not
يُصِيبُهُمۡ
afflict them
ظَمَأٞ
thirst
وَلَا
and not
نَصَبٞ
fatigue
وَلَا
and not
مَخۡمَصَةٞ
hunger
فِي
in
سَبِيلِ
(the) way
ٱللَّهِ
(of) Allah
وَلَا
and not
يَطَـُٔونَ
they step
مَوۡطِئٗا
any step
يَغِيظُ
that angers
ٱلۡكُفَّارَ
the disbelievers
وَلَا
and not
يَنَالُونَ
they inflict
مِنۡ
on
عَدُوّٖ
an enemy
نَّيۡلًا
an infliction
إِلَّا
except
كُتِبَ
is recorded
لَهُم
for them
بِهِۦ
in it
عَمَلٞ
(as) a deed
صَٰلِحٌۚ
righteous
إِنَّ
Indeed
ٱللَّهَ
Allah
لَا
(does) not
يُضِيعُ
allow to be lost
أَجۡرَ
the reward
ٱلۡمُحۡسِنِينَ
(of) the good-doers
مَا
Not
كَانَ
it was
لِأَهۡلِ
(for) the people
ٱلۡمَدِينَةِ
of the Madinah
وَمَنۡ
and who
حَوۡلَهُم
were around them
مِّنَ
of
ٱلۡأَعۡرَابِ
the bedouins
أَن
that
يَتَخَلَّفُواْ
they remain behind
عَن
after
رَّسُولِ
the Messenger
ٱللَّهِ
of Allah
وَلَا
and not
يَرۡغَبُواْ
they prefer
بِأَنفُسِهِمۡ
their lives
عَن
to
نَّفۡسِهِۦۚ
his life
ذَٰلِكَ
That is
بِأَنَّهُمۡ
because [they]
لَا
(does) not
يُصِيبُهُمۡ
afflict them
ظَمَأٞ
thirst
وَلَا
and not
نَصَبٞ
fatigue
وَلَا
and not
مَخۡمَصَةٞ
hunger
فِي
in
سَبِيلِ
(the) way
ٱللَّهِ
(of) Allah
وَلَا
and not
يَطَـُٔونَ
they step
مَوۡطِئٗا
any step
يَغِيظُ
that angers
ٱلۡكُفَّارَ
the disbelievers
وَلَا
and not
يَنَالُونَ
they inflict
مِنۡ
on
عَدُوّٖ
an enemy
نَّيۡلًا
an infliction
إِلَّا
except
كُتِبَ
is recorded
لَهُم
for them
بِهِۦ
in it
عَمَلٞ
(as) a deed
صَٰلِحٌۚ
righteous
إِنَّ
Indeed
ٱللَّهَ
Allah
لَا
(does) not
يُضِيعُ
allow to be lost
أَجۡرَ
the reward
ٱلۡمُحۡسِنِينَ
(of) the good-doers
Translation
It was not [proper] for the people of Madīnah and those surrounding them of the bedouins that they remain behind after [the departure of] the Messenger of Allāh or that they prefer themselves over his self.1 That is because they are not afflicted by thirst or fatigue or hunger in the cause of Allāh, nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that it is registered for them as a righteous deed. Indeed, Allāh does not allow to be lost the reward of the doers of good.
Footnotes
1 - In times of hardship. Rather, they should have been willing to endure with the Prophet (ﷺ) whatever was necessary for Islām.
Tafsir
It is not for the people of Medina and for the Bedouins [who dwell] around them to stay behind God's Messenger, when he sets out on a campaign, and to prefer their lives to his life, by guarding them against hardships which he [the Prophet] is content [to suffer] himself (this statement is a prohibition expressed as a predicate); that, prohibition against staying behind, is because neither thirst nor toil nor hunger afflict them in the way of God, nor tread they any tread (mawti'an is a verbal noun, meaning wat'an) that enrages the disbelievers, nor gain any gain from the enemy, of God, be it through slaughter, capture or plunder, but a righteous deed is therefore recorded for them, that they may be rewarded for it. Truly God does not leav the wage of the virtuous to go to waste, that is, the wage of those [mentioned], rather He rewards them.
"Rewards of Jihad
Allah says;
مَا كَانَ لاِاَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ الَاعْرَابِ أَن يَتَخَلَّفُواْ عَن رَّسُولِ اللّهِ وَلَا يَرْغَبُواْ بِأَنفُسِهِمْ عَن نَّفْسِهِ ذَلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللّهِ
It was neither befitting for the people of Al-Madinah and the Bedouins of the neighborhood to remain behind Allah's Messenger nor to prefer their own lives to his life. That is because they suffer neither Zama nor Nasab, nor Makhmasah in the cause of Allah,
Allah, the Exalted and Most Honored, criticizes the people of Al-Madinah and the Bedouins around it, who did not participate in the battle of Tabuk with the Messenger of Allah. They sought to preserve themselves rather than comfort the Messenger during the hardship that he suffered in that battle. They incurred a loss in their share of the reward, since,
لَا يُصِيبُهُمْ ظَمَأٌ
they suffer neither Zama, (thirst),
وَلَا نَصَبٌ
nor Nasab, (fatigue),
وَلَا مَخْمَصَةٌ
nor Makhmasah, (hunger),
فِي سَبِيلِ اللّهِ
in the cause of Allah,
وَلَا يَطَوُونَ مَوْطِيًا يَغِيظُ الْكُفَّارَ
nor they take any step to raise the anger of disbelievers,
by strategies of war that would terrify their enemy,
وَلَا يَنَالُونَ
مِنْ عَدُوٍّ نَّيْلً
nor inflict any injury upon an enemy,
a defeat on the enemy,
.
إِلاَّ كُتِبَ لَهُم
but is written to their credit,
as compensation for these steps that are not under their control, but a consequence of performing good deeds that earn them tremendous rewards,
بِهِ عَمَلٌ صَالِحٌ
as a deed of righteousness.
إِنَّ اللّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
Surely, Allah wastes not the reward of the doers of good.
Allah said in a similar Ayah,
إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلً
Certainly We shall not make the reward of anyone who does his (righteous) deeds in the most perfect manner to be lost. (18:30)
Allah said next,
وَلَا يُنفِقُونَ
Neither do they spend,
in reference to the fighters in Allah's cause,
نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً
any contribution -- small or great --,
with regards to its amount,
وَلَا يَقْطَعُونَ وَادِيًا
nor cross a valley,
while marching towards the enemy,
إِلاَّ كُتِبَ لَهُمْ
but is written to their credit,
for these actions that they take (and which are under their control),
لِيَجْزِيَهُمُ اللّهُ أَحْسَنَ مَا كَانُواْ يَعْمَلُونَ
that Allah may recompense them with the best of what they used to do.
Certainly, the Leader of the faithful, Uthman bin Affan, may Allah be pleased with him, acquired a tremendous share of the virtues mentioned in this honorable Ayah. He spent large amounts and tremendous wealth on this battle (Tabuk).
Abdullah, the son of Imam Ahmad recorded that Abdur-Rahman bin Khabbab As-Sulami said;
""The Messenger of Allah gave a speech in which he encouraged spending on the army of distress (for Tabuk).
Uthman bin Affan, may Allah be pleased with him said; `I will give one hundred camels with their saddles and supplies.'
Then he exhorted them some more. So Uthman said; `I will give one hundred more camels with their saddles and supplies.'
Then he descended one step of the Minbar and exhorted them some more. So Uthman bin Affan said; `I will give one hundred more camels with their saddles and supplies.'
Then I ﷺ Allah's Messenger with his hand moving like this - and Abdus-Samad's (one of the narrators) hand went out like one in amazement - he said,
مَا عَلَى عُثْمَانَ مَا عَمِلَ بَعْدَ هَذَا
It does not matter what Uthman does after.
It is also recorded in the Musnad that Abdur-Rahman bin Samurah said,""
Uthman brought a thousand Dinars in his garment so that the Prophet could prepare supplies for the army of distress. Uthman poured the money on the Prophet's lap, and the Prophet started turning it around with his hand and declaring repeatedly,
مَا ضَرَّ ابْنَ عَفَّانٍ مَا عَمِلَ بَعْدَ الْيَوْم
The son of Affan (i.e., Uthman) will never be harmed by anything he does after today.""
Qatadah commented on Allah's statement,
وَلَا يَقْطَعُونَ وَادِيًا إِلاَّ كُتِبَ لَهُمْ
(nor cross a valley, but is written to their credit),
""The farther any people march forth away from their families in the cause of Allah, the nearer they will be to Allah.
Allah the Exalted here explains His order to Muslims to march forth with the Messenger of Allah for the battle of Tabuk
Allah says;
وَمَا كَانَ الْمُوْمِنُونَ لِيَنفِرُواْ كَأفَّةً فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَأيِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
And it is not (proper) for the believers to go out (to fight - Jihad) all together. Of every troop of them, a party only should go forth, that they may get instructions in religion, and that they may warn their people when they return to them, so that they may beware (of evil).
We should first mention that a group of the Salaf said that marching along with the Messenger, when he went to battle, was at first obliged on all Muslims, because, as they say, Allah said,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy) (9:41), and,
مَا كَانَ لاِاَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ الَاعْرَابِ
(It was not becoming of the people of Al-Madinah and the Bedouins of the neighborhood...) (9:120). However, they said, Allah abrogated this ruling (9:41 and 9:120) when He revealed this Ayah, (9:122).
However, we could say that this Ayah explains Allah's order to participate in battle on all Arab neighborhoods, that at least a group of every tribe should march for Jihad. Those who went with the Messenger would gain instructions and studies in the revelation that came down to him, and warn their people about that battle when they returned to them. This way, the group that went with the Prophet will achieve both goals (Jihad and learning the revelation from the Prophet).
After the Prophet, a group of every tribe or neighborhood should seek religious knowledge or perform Jihad, for in this case, Jihad is required from at least a part of each Muslim community.
Ali bin Abi Talhah reported from Ibn Abbas about the Ayah,
وَمَا كَانَ الْمُوْمِنُونَ لِيَنفِرُواْ كَأفَّةً
(And it is not (proper) for the believers to go out (to fight - Jihad) all together),
""The believers should not all go to battle and leave the Prophet alone,
فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَأيِفَةٌ
(Of every troop of them, a party only should go forth) in the expeditions that the Prophet sent. When these armies returned to the Prophet, who in the meantime received revealed parts of the Qur'an from Allah, the group who remained with the Prophet would have learned that revelation from him. They would say, `Allah has revealed some parts of the Qur'an to your Prophet and we learned it.' So they learned from them what Allah revealed to His Prophet in their absence, while the Prophet sent some other men into military expeditions. Hence Allah's statement,
لِّيَتَفَقَّهُواْ فِي الدِّين
(that they may get instructions in religion,) so that they learn what Allah has revealed to their Prophet and teach the armies when they return,
لَعَلَّهُمْ يَحْذَرُونَ
(so that they may beware).""
Mujahid said,
""This Ayah was revealed about some of the Companions of the Prophet who went to the desert and were helped by its residents, had a good rainy year and called whomever they met to guidance. The people said to them, `We see that you left your companions and came to us.' They felt bad in themselves because of this and they all came back from the desert to the Prophet.
Allah said,
فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَأيِفَةٌ
(Of every troop of them, a party only should go forth), those who seek righteousness (such as to spread the call of Islam, while others remain behind),
لِّيَتَفَقَّهُواْ فِي الدِّين
(that they may get instructions in (Islamic) religion) and learn what Allah has revealed,
وَلِيُنذِرُواْ قَوْمَهُمْ
(and that they may warn their people), when those who went forth returned to them,
لَعَلَّهُمْ يَحْذَرُونَ
(so that they may beware (of evil)).""
Qatadah said about this Ayah,
""It is about when the Messenger of Allah sent an army; Allah commanded them to go into battle, while another group remained with the Messenger of Allah to gain instructions in the religion. Another group returns to its own people to call them (to Allah) and warn them against Allah's punishment of those who were before them.""
It was also said that;
this verse,
وَمَا كَانَ الْمُوْمِنُونَ لِيَنفِرُواْ كَأفَّة
(And it is not (proper) for the believers to go out all together) is not about joining Jihad.
They say that the Messenger of Allah invoked Allah against Mudar to try them with years of famine, and their lands were struck by famine. The various tribes among them started to come, entire tribes at a time, to Al-Madinah, because of the hardship they faced and they would falsely claim that they are Muslims. This caused hardship for the Companions of the Messenger and Allah revealed to him that they are not believers. The Messenger of Allah sent them back to their tribes and warned their people not to repeat what they did. Hence Allah's statement,
وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ
(and that they may warn their people when they return to them)"
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.
