Surah Nisa ayat 77 Tafsir Quran 4:77

﴿أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَىٰ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا﴾
[ النساء: 77]

4:77 Have you not seen those who were told, "Restrain your hands [from fighting] and establish prayer and give zakah"? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time." Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah. And injustice will not be done to you, [even] as much as a thread [inside a date seed]."

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 lammā ‘as soon as’ is indicated by idhā ‘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 lawlā is to be understood as hallā 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 Paradise is better for him who fears God’s punishment by avoiding disobedience to Him; and you shall not be wronged lā tuzlamūna may also be read lā yuzlamūna ‘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.

Have you not seen O Muhammad into the disposition of those who were told to put a restraint upon their desire for fighting and observe faithfully the act of worship and give Zakat (alms), for Zakat is but the vehicle of prayer, yet when time was ripe and fighting was enjoined, some of them came to be apprehensive about their involvement in battle for fear of their lives. They feared the enemy –to a degree comparable to the degree of fear due to Allah–Creator of all beings or even a degree higher, and they exclaimed against fighting; they said: O Allah, our Creator, why enjoin us to fight and implant our Hereafter in the now; if only You would put fighting in respite and grant us a postponement of this obligation to a future date! Say to them O Muhammad: The enjoyment experienced here below, no matter how long it lasts, is fleeting and evanescent whereas the Hereafter abounds in the best enjoyments and everlasting bliss for those who entertain the profound reverence dutiful to Allah, and no one is ever wronged not even to the equivalent of a single hair of the dry integument of the smallest seed

The Wish that the Order for Jihad be Delayed 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. وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا 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 ءَامَنُواْ لَوْلاَ نُزِّلَتْ سُورَةٌ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ ( 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,
«إِنِّي أُمِرْتُ بِالْعَفْوِ فَلَا تُقَاتِلُوا الْقَوْم»
( 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; أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ ( 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, قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ 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. وَلاَ تُظْلَمُونَ فَتِيلاً ( 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, أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ ( 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, كُلُّ مَنْ عَلَيْهَا فَانٍ ( Whatsooever is on it (the earth ) will perish), كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ ( Everyone shall taste death ), and, وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ ( 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, وَلَوْ كُنتُمْ فِى 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 تُصِبْهُمْ 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. يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ ( 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. يَقُولُواْ هَـذِهِ مِنْ 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 جَآءَتْهُمُ الْحَسَنَةُ قَالُواْ لَنَا هَـذِهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُواْ 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. ) Allah said, وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ ( 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, قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ 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.
Allah then said while addressing His Messenger , but refering to mankind in general, مَّآ أَصَـبَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ( Whatever of good reaches you, is from Allah, ) meaning, of Allah's bounty, favor, kindness and mercy. وَمَآ أَصَـبَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ( But whatever of evil befalls you, is from yourself. ), meaning because of you and due to your actions.
Similarly, Allah said, وَمَآ أَصَـبَكُمْ مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُواْ عَن كَثِيرٍ ( 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, فَمِن نَّفْسِكَ ( from yourself ) means, because of your errors.
Qatadah said that, فَمِن نَّفْسِكَ ( From yourself ) means, as punishment for you, O son of Adam, because of your sins.
Allah said, وَأَرْسَلْنَـكَ 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 بِاللَّهِ شَهِيداً ( 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

Have you not seen those who were meaning

*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.

 

The Wish that the Order for Jihad be Delayed 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. وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا 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 ءَامَنُواْ لَوْلاَ نُزِّلَتْ سُورَةٌ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ ( 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, «إِنِّي أُمِرْتُ بِالْعَفْوِ فَلَا تُقَاتِلُوا الْقَوْم» ( 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; أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ ( 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, قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ 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. وَلاَ تُظْلَمُونَ فَتِيلاً ( 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, أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ ( 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, كُلُّ مَنْ عَلَيْهَا فَانٍ ( Whatsooever is on it (the earth ) will perish), كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ ( Everyone shall taste death ), and, وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ ( 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, وَلَوْ كُنتُمْ فِى 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 تُصِبْهُمْ 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. يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ ( 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. يَقُولُواْ هَـذِهِ مِنْ 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 جَآءَتْهُمُ الْحَسَنَةُ قَالُواْ لَنَا هَـذِهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُواْ 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. ) Allah said, وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ ( 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, قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ 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.
Allah then said while addressing His Messenger , but refering to mankind in general, مَّآ أَصَـبَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ( Whatever of good reaches you, is from Allah, ) meaning, of Allah's bounty, favor, kindness and mercy. وَمَآ أَصَـبَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ( But whatever of evil befalls you, is from yourself. ), meaning because of you and due to your actions.
Similarly, Allah said, وَمَآ أَصَـبَكُمْ مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُواْ عَن كَثِيرٍ ( 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, فَمِن نَّفْسِكَ ( from yourself ) means, because of your errors.
Qatadah said that, فَمِن نَّفْسِكَ ( From yourself ) means, as punishment for you, O son of Adam, because of your sins.
Allah said, وَأَرْسَلْنَـكَ 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 بِاللَّهِ شَهِيداً ( 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.

Allah then mentioned their dislike of joining the Prophet on the lesser Badr, saying: ( Hast thou not seen ) have you not been informed, O Muhammad, about ( those unto whom it was said ) those to whom you said in Mecca, referring to ’Abd al-Rahman Ibn ’Awf al-Zuhri, Sa’d Ibn Abi Waqqas al-Zuhri, Qudamah Ibn Maz’un al-Jumahi, Miqdad Ibn al-Aswad al-Kindi and Talhah Ibn ’Abdullah al-Tamimi: ( Withhold your hands ) from killing and beating, for I have not ordered the initiation of fighting, ( establish worship ) establish the five daily prayers in full with their bowings and prostrations and that which is obligated therein of their appointed times ( and pay the poor-due ) give the poor their due from your wealth, ( but when fighting ) jihad in the way of Allah ( was prescribed ) obligated ( for them ) in Medina ( behold, a party of them ) among them Talhah Ibn ’Abdullah ( fear mankind ) the people of Mecca ( even as their fear of Allah or with greater fear, and say: Our Lord! ) O our Lord! ( Why hast Thou ordained fighting for us? ) why have You obligated on us jihad in Your way? ( If only Thou wouldst give us respite yet a while! ) if only You would keep us safe for a short while before death. ( Say ) to them, O Muhammad: ( The comfort of this world ) the benefit of this world ( is scant ) in the Hereafter; ( the Hereafter ) the reward of the Hereafter ( will be better for him who wardeth off (evil )) who ward off disbelief, idolatry and indecencies; ( and ye will not be wronged the down upon a date stone ) their good deeds will not be diminished even if it be as much as the down on a date stone.

Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salat (Iqamat-as-Salat), and give Zakat, 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 had 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 Fatila (a scalish thread in the long slit of a date-stone).

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