Transliteration:( Alam tara ilal lazeena qeela lahum kuffooo aidiyakum wa aqeemus Salaata wa aaatuz Zakaata falammaa kutiba 'alaihimul qitaalu izaa fareequm minhum yakhshaw nan naasa kakhashyatil laahi aw ashadda khashyah; wa qaaloo Rabbanaa lima katabta 'alainal qitaala law laaa akhkhartanaa ilaaa ajalin qareeb; qul mataa'ud dunyaa qaleelunw wal Aakhiratu khairul limanit taqaa wa laa tuzlamoona fateelaa )
“Have you not seen those who were told: ‘Restrain your hands [245], and establish Salah (prayer) and pay Zakah (compulsory dues to the poor)?’ But when fighting was made obligatory [246] upon them, then a group of them feared people as they should fear Allah, or even more. And they said: ‘O our Lord! Why have You prescribed fighting upon us? [249] If only You would postpone us to a near term.’ Say to them (O Beloved Muhammad ﷺ): ‘The enjoyment of this world is little, and the Hereafter is better for him who fears Allah. And injustice will not be done to you (even) as much as a thread [250].’”
Before the migration from Makkah, the believers who were persecuted by the disbelievers requested the Holy Prophet ﷺ for permission to retaliate. But the Prophet ﷺ commanded them to restrain their hands, and instead, focus on offering Salah and giving charity.
From this, we learn that:
Jihad (Holy War) became obligatory only after Salah and Zakah.
Salah became obligatory on the night of Me'raj before migration.
Zakah and Jihad both became obligatory in the second year of Hijrah, after the change of Qiblah.
Fasting also became obligatory during the second Hijri year.
Before Hijrah, only Salah was obligatory, revealed on the night of Me'raj.
Since the Muslims had no political or military power in Makkah, Jihad was not imposed upon them at that time. It only became obligatory after the migration to Madina, where Muslims could form a defensive force.
If the word "some" in this verse refers to hypocrites, then their fear of people reflects weakness of faith and even objection to divine command.
However, if it refers to believers, then the fear is natural—a human reaction, not a sin. In this case, the question posed to Allah is not rejection, but a search for wisdom.
According to Tafseer Khazainul Irfaan, the second interpretation is more accurate and respectful of the sincere believers’ position.
Even the noble Companions experienced such fear due to human nature. This does not contradict faith.
Even Hazrat Musa (Alaihis Salaam) expressed fear before Pharaoh and Haman:
“They both submitted, O our Lord! Undoubtedly, we fear that he may commit excess against us…”
(Surah Taha, 20:45)
This fear is about harm, not about obedience to disbelievers. The fear that prevents one from obeying Allah is blameworthy. Thus, fear is of various kinds, and there's no contradiction in the verses.
Mirza Ghulam Qadiyani, on the other hand, abstained from both Hajj and Jihad due to fear. This kind of fear is contrary to Iman.
From this, we learn that Mirza Ghulam Qadiyani was not even a believer, because a true believer:
Does not fear creation over the command of Allah,
Does not deny or avoid Jihad under the excuse of abrogation.
Jihad remains an established obligation until the Day of Judgement. The Companions of the Prophet ﷺ had the strength of faith, combining fear of Allah with fearlessness before creation.
This means that Allah will never deny anyone their reward, nor will He punish without reason.
Hence, believers are urged to:
Participate in Jihad willingly
Trust in divine justice
Know that not even a thread’s weight of injustice will occur in their favor or against them.
77. 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. They say: “Our Lord! Why have You ordained for us fighting Would that You granted us respite for a short period” Say: “Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatil. 78. “Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!” And if some good reaches them, they say, “This is from Allah,” but if some evil befalls them, they say, “This is from you.” Say: “All things are from Allah,” so what is wrong with these people that they fail to understand any word 79. Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you as a Messenger to mankind, and Allah is sufficient as a Witness.
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.
(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,
(Those who believe say: “Why is not a Surah sent down (for us) But when a decisive is sent down, and fighting is mentioned). 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,
(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;
(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,
(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.
(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.
Allah said,
(Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!) meaning, you shall certainly die and none of you shall ever escape death. Allah said,
(Whatsooever is on it (the earth) will perish),
(Everyone shall taste death), and,
(And We granted not to any human being immortality before you). 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,
(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.
Allah said,
(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.
(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.
(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,
(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.) Allah said,
(And among mankind is he who worships Allah as it were upon the edge (i. e. in doubt)). 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,
Say: All things are from Alla0h, 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. Allah then said while addressing His Messenger , but refering to mankind in general,
(Whatever of good reaches you, is from Allah,) meaning, of Allah’s bounty, favor, kindness and mercy.
(But whatever of evil befalls you, is from yourself.), meaning because of you and due to your actions. Similarly, Allah said,
(And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.) As-Suddi, Al-Hasan Al-Basri, Ibn Jurayj and Ibn Zayd said that,
(from yourself) means, because of your errors. Qatadah said that,
(From yourself) means, as punishment for you, O son of Adam, because of your sins. Allah said,
(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.
(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.
(4:77) Have you not seen those who were told: ‘Restrain you hands, and establish the Prayer, and pay the Zakah’? But when fighting was enjoined upon them some of them feared men as one should fear Allah, or even more,[107] and said: ‘Our Lord, why have You ordained fighting for us? Why did You not grant us a little more respite?’ Say to them: ‘There is little enjoyment in this world. The World to Come is much better for the God-fearing. And you shall not be wronged even to the extent of the husk of a date-stone.[108]
107. This verse .can be interpreted in three ways, and each meaning is equally valid: First, that those who now shirked to fight in the cause of God were themselves initially eager to fight. They often approached the Prophet (peace be on him), saying that they were being wronged, beaten, persecuted and abused, that’ their patience was exhausted, and that they wanted permission to fight. They had then been told to be patient and continue to purify their souls by observing Prayers and dispensing Zakah. At that time they had felt disconcerted by this counsel of patience. Later on, some of those very same people were to tremble at the first sight of the enemy and the dangers of warfare.
Second, that they remained highly ‘religious’ as long as they were asked merely to pray and pay Zakah, which entailed no risk to their lives. But as soon as that phase was over and they were asked to expose themselves to danger, they began to shiver with fear.
Third, that in the former times the same people had unsheathed their swords for trivial causes. They had fought for loot and plunder, and engaged in feuds motivated by animal impulses, so much so that feuding had almost become their national pastime. At that time they had been told to abstain from bloodshed and to reform themselves by observing Prayers and dispensing Zakah. When, later on, the same people were told that the time had come for them to fight in the cause of God, those who had shown themselves to be lions while fighting for their own selfish causes turned out to be as meek as lambs. The strong hands which had wielded the sword so firmly, and had used it so fiercely for the sake of either personal or tribal honour, or for Satan’s sake, became almost paralysed.
Each of these three meanings applies to a different kind of person, but the actual words of the verse seem to apply equally to all who shirked fighting in the cause of God.
108. Were they to serve the religion of God and spend their energy in that cause, they would surely be rewarded by Him.
[199]- Before permission was given by Allāh.
For a faster and smoother experience,
install our mobile app now.
Related Ayat(Verses)/Topics