Tafsir of Surah An-Nisa' - Verse 73

The Necessity of Taking Necessary Precautions Against the Enemy

Allah commands His faithful servants to take precautions against their enemies, by being prepared with the necessary weapons and supplies, and increasing the number of troops fighting in His cause.

ثُبَاتٍ

(in parties) means, group after group, party after party, and expedition after expedition. `Ali bin Talhah reported that Ibn `Abbas said that,

فَانفِرُواْ ثُبَاتٍ

(and either go forth in parties) means, "In groups, expedition after expedition,

أَوِ انْفِرُواْ جَمِيعاً

(or go forth all together), means, all of you." Similar was reported from Mujahid, `Ikrimah, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurrasani, Muqatil bin Hayyan and Khusayf Al-Jazari.

Refraining from Joining Jihad is a Sign of Hypocrites

Allah said,

وَإِنَّ مِنْكُمْ لَمَن لَّيُبَطِّئَنَّ

(There is certainly among you he who would linger behind.) Mujahid and others said that this Ayah was revealed about the hypocrites. Muqatil bin Hayyan said that,

لَّيُبَطِّئَنَّ

(linger behind) means, stays behind and does not join Jihad. It is also possible that this person himself lingers behind, while luring others away from joining Jihad. For instance, `Abdullah bin Ubayy bin Salul, may Allah curse him, used to linger behind and lure other people to do the same and refrain from joining Jihad, as Ibn Jurayj and Ibn Jarir stated. This is why Allah said about the hypocrite, that when he lingers behind from Jihad, then:

فَإِنْ أَصَـبَتْكُمْ مُّصِيبَةٌ

(If a misfortune befalls you) death, martyrdom, or - by Allah's wisdom - being defeated by the enemy,

قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَىَّ إِذْ لَمْ أَكُنْ مَّعَهُمْ شَهِيداً

(he says, "Indeed Allah has favored me that I was not present among them.") meaning, since I did not join them in battle. Because he considers this one of Allah's favors on him, unaware of the reward that he might have gained from enduring war or martyrdom, if he was killed.

وَلَئِنْ أَصَـبَكُمْ فَضْلٌ مِنَ الله

(But if a bounty comes to you from Allah) such as victory, triumph and booty,

لَيَقُولَنَّ كَأَن لَّمْ تَكُنْ بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ

(he would surely say - as if there had never been ties of affection between you and him,) meaning, as if he was not a follower of your religion,

يلَيتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزاً عَظِيماً

("Oh! I wish I had been with them; then I would have achieved a great success.") by being assigned a share of the booty and taking possession of that share. This is his ultimate aim and objective.

The Encouragement to Participation in Jihad

Allah then said,

فَلْيُقَاتِلْ

(So fight) the believer with an aversion (to fighting),

فِى سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَوةَ الدُّنْيَا بِالاٌّخِرَةِ

(those who trade the life of this world with the Hereafter) referring to those sell their religion for the meager goods of the world, and they only do this because of their disbelief and lack of faith. Allah then said;

وَمَن يُقَـتِلْ فِى سَبِيلِ اللَّهِ فَيُقْتَلْ أَو يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْراً عَظِيماً

(And whoever fights in the cause of Allah, and is killed or gets victory, We shall bestow on him a great reward.) meaning, whoever fights in the cause of Allah, whether he was killed or triumphant, he will earn an immense compensation and a great reward with Allah. The Two Sahihs recorded,

«وَتَكَفَّلَ اللهُ لِلْمُجَاهِدِ فِي سَبِيلِهِ، إِنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرْجِعَهُ إِلى مَسْكَنِهِ الَّذِي خَرَجَ مِنْهُ، بِمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَة»

(Allah has guaranteed the Mujahid in His cause that He will either bring death to him, admitting into Paradise; or, He will help him return safely to his home with whatever reward and booty he gained.)

2\. Seen outwardly, the words of the verse 72 (... وَإِنَّ مِنكُمْ ) seem to suggest that this too is addressed to the believers, although the characteristics described later on cannot be taken to be those of the believers. Therefore, al-Qurtubi says that they signify hypocrites. Since, they were the ones who used to claim being Muslims, at least outwardly. This is why they have been identified as a group from among the believers.

This world is a place of trial; hence everyone has freedom of action here. Even miscreants have the opportunity to oppress believers without any justification. Believers, however, pass the test of sincere faith by remaining steadfastly on the straight path, patiently bearing all persecution. They have to be ever vigilant against the enemies of God, organizing their defence both through peaceful policies as well as by strategic preparations, and guarding themselves from enemies both individually and collectively. Moreover, among the rank and file of Muslims, there may be persons, as was apparent during the battle of Uhud, who desire success in the Hereafter, without incurring any risk of loss in this world. They participate enthusiastically in activities which show the possibility of some worldly gain, but find some excuse or the other to justify their refusal to join a religious struggle which entails worldly loss. These Muslims have this mentality because they live on the same materialistic plane as before, despite having accepted Islam. They lack the conviction that it is the Hereafter that is of real importance and not the success or failure of this world. The true believer for the cause of God is one who aspires only to the Hereafter and sacrifices the benefits and conveniences of this world to make progress along the path of God. The real believer is not one who wants to be ranked among those who wish to be hailed as believers without enduring the slightest of injury or who have achieved fame and honour by eloquent lip service to religion. The real struggle is one which is purely for the cause of God.