Have you not seen the people who were told: "Hold back your hands (from attacking), observe your devotional obligations and pay the zakat?" But when they were commanded to fight, behold, a section among them were filled with fear of men as though it were the fear of God and even more, and said: "O Lord, why did you make war compulsory for us? Why did you not allow us to live a little more?" Say to them: "How short-lived is the commerce of this world; but that of the next is best for those who fear God; and you will not be wronged the breadth of a thread."
Did you not see those to whom it was said, “Restrain your hands, keep the prayer established and pay the charity”; but when fighting was ordained for them, some of them started fearing people, the way they feared Allah – or even greater! And they said, “Our Lord! Why have You ordained fighting for us? If only You would have let us live some more!” Say (O dear Prophet Mohammed – peace and blessings be upon him), “The usage of this world is meagre; and the Hereafter is better for the pious; and you will not be wronged even (the weight of) a single thread.”
Hast thou not regarded those to whom it was said, 'Restrain your hands, and perform the prayer, and pay the alms'? Then, as soon as fighting is prescribed for them, there is a party of them fearing the people as they would fear God, or with a greater fear, and they say, 'Our Lord, why hast thou prescribed fighting for us? Why not defer us to a near term?' Say: 'The enjoyment of this world is little; the world to come is better for him who fears God; you shall not be wronged a single date-thread.'
ART THOU NOT aware of those who have been told, "Curb your hands, and be constant in prayer, and render the purifying dues"? But as soon as fighting [in God's cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and say, "O our Sustainer! Why hast Thou ordained fighting for us? If only Thou hadst granted us a delay for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God - since none of you shall be wronged by as much as a hair's breadth.
Hast thou not observed those unto whom it was said;. withhold your hands, and establish prayer and give the poor-rate; but when thereafter fighting was prescribed unto them, lo! there is a party of them dreading men as with the dread of Allah, or with greater dread; and they say: our Lord! why hast Thou prescribed unto us fighting! Wouldst that Thou hadst let us tarry a term nearby! Say thou: the enjoyment of the world is little, and the Hereafter is better for him who feareth God; and ye shall not be wronged a whit.
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).
Have you not considered those who were told, “Restrain your hands, and perform your prayers, and spend in regular charity”? But when fighting was ordained for them, a faction of them feared the people as God is ought to be feared, or even more. And they said, “Our Lord, why did You ordain fighting for us? If only You would postpone it for us for a short while.” Say, “The enjoyments of this life are brief, but the Hereafter is better for the righteous, and you will not be wronged one bit.”
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, 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.
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.
Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poordue, but when fighting was prescribed for them behold! a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast Thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date-stone.
Have you not regarded those who were told, ‘Keep your hands off [from warfare], and maintain the prayer and give the zakat’? But when fighting was prescribed for them, behold, a part of them feared the people as if fearing Allah, or were even more afraid, and they said, ‘Our Lord! Why did You prescribe fighting for us? Why did You not respite us for a short time?!’ Say, ‘The enjoyments of this world are trifle and the Hereafter is better for the Godwary, and you will not be wronged so much as a single date-thread.
Have you not seen those to whom it has been said: 'Restrain your hands, establish your prayers and pay the obligatory charity' Then, as soon as fighting is written for them, there is a party of them fearing people as they would fear Allah, or with stronger fear. And they say: 'Our Lord, why have You written fighting for us, why not postpone us to a near term' Say: 'The pleasure of this life is little. The Everlasting Life is better for the cautious. You shall not be wronged a single tissue (of the fine skin that covers a date stone).
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 who were told to stop fighting, to say their prayers, and pay the religious tax? When they were ordered to fight, some of them feared other men as much as or more than they feared God and so they said, "Lord, why have you ordered us to fight? If only you would give us a little time." (Muhammad), tell them, "The pleasures of the worldly life are trivial. The life hereafter is best for the pious ones. You will not be treated the slightest bit unjustly.
Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate; but when fighting is prescribed for them, lo! a party of them fear men as they ought to have feared Allah, or (even) with a greater fear, and say: Our Lord! why hast Thou ordained fighting for us? Wherefore didst Thou not grant us a delay to a near end? Say: The provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone.
Alam tara il<u>a</u> alla<u>th</u>eena qeela lahum kuffoo aydiyakum waaqeemoo a<b>l</b><u>ss</u>al<u>a</u>ta wa<u>a</u>too a<b>l</b>zzak<u>a</u>ta falamm<u>a</u> kutiba AAalayhimu alqit<u>a</u>lu i<u>tha</u> fareequn minhum yakhshawna a<b>l</b>nn<u>a</u>sa kakhashyati All<u>a</u>hi aw ashadda khashyatan waq<u>a</u>loo rabban<u>a</u> lima katabta AAalayn<u>a</u> alqit<u>a</u>la lawl<u>a</u> akhkhartan<u>a</u> il<u>a</u> ajalin qareebin qul mat<u>a</u>AAu a<b>l</b>dduny<u>a</u> qaleelun wa<b>a</b>l<u>a</u>khiratu khayrun limani ittaq<u>a</u> wal<u>a</u> tu<i><u>th</u></i>lamoona fateel<u>a</u><b>n</b>
Have you not seen those to whom it was said, "Restrain your hands, say your prayers and pay the prescribed alms?" And when they have been ordered to fight, some of them have felt afraid of human beings just as they should be afraid of God, or they are even more afraid. They say, "Our Lord, why have You ordered us to fight? If You would only postpone it for a little while longer!" Say, "The benefits of this world are negligible and the Hereafter will be better for one who fears God; and you shall not be wronged in the slightest.
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!
أَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُوا۟ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا ٱلْقِتَالَ لَوْلَآ أَخَّرْتَنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ قُلْ مَتَٰعُ ٱلدُّنْيَا قَلِيلٌ وَٱلْءَاخِرَةُ خَيْرٌ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا
Have you, O Messenger, thought about the condition of some of your Companions who asked that striving in Allah’s path be ordained for them, but they were told, ‘Restrain your hands from fighting, establish the prayer and give charity ’. This was before striving in Allah’s path was ordained. When they migrated to Medina and Islam became strong, and fighting was ordained, they found it difficult, and some of them began fearing people as they should fear Allah or even more than that. They said, ‘Our Lord, why did You ordain fighting for us? Why did You not delay it for a while so we could enjoy the worldly life’. Say to them, O Messenger: The enjoyment of the world, no matter how much, is little and perishable. Yet the Hereafter is better for the one who is mindful of Allah because its delights are everlasting. Your good actions will not be reduced in the least, not even to the extent of the thread that is on the date stone.
Have you, O Messenger, thought about the condition of some of your Companions who asked that striving in Allah’s path be ordained for them, but they were told, ‘Restrain your hands from fighting, establish the prayer and give charity ’. This was before striving in Allah’s path was ordained. When they migrated to Medina and Islam became strong, and fighting was ordained, they found it difficult, and some of them began fearing people as they should fear Allah or even more than that. They said, ‘Our Lord, why did You ordain fighting for us? Why did You not delay it for a while so we could enjoy the worldly life’. Say to them, O Messenger: The enjoyment of the world, no matter how much, is little and perishable. Yet the Hereafter is better for the one who is mindful of Allah because its delights are everlasting. Your good actions will not be reduced in the least, not even to the extent of the thread that is on the date stone.
<p>Commentary</p><p>The Background of Revelation</p><p>Verse 77 beginning with the words: أَلَمْ تَرَ‌ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ (Have you not seen those to whom it was said, "Hold your hands { from fighting)...) was revealed in a particular background. Before their migration from Makkah, Muslims were regularly persecuted by disbelievers. Harassed Muslims used to visit the Holy Prophet ﷺ complaining to him about the high-handed treatment meted out to them and asking for his permission to fight back in self-defence and put an end to the Kafir reign of terror. He advised patience holding them back from direct confrontation on the plea that he has not been commanded to fight, in fact, he told them, he has been commanded to stay patient, forgo and forgive. He also told them to continue observing the instructions of salah and zakah, already given to them, consistently and devotedly. He impressed upon them the virtues of the present pattern of their behaviour, even though the odds were against them, for the simple reason that, unless man is conditioned to fight against his own evil desires in obedience to the command of Allah and is also used to bearing physical pain and financial sacrifice, he finds joining Jihad and sacrificing his life very difficult a proposition. This was an advice Muslims had accepted. But when they migrated from Makkah to Madinah, and Jihad was enjoined upon them, they should have been pleased with it, as it was something that had answered their own prayers. But, there were some infirm Muslims around who started fearing the prospects of a fight against the disbelievers as one would fear the punishment of Allah, rather more than this. Caught in that peevish state of mind, they started pining for a little more respite, a possible postponement of the command to fight to some later day which may have given them more time to live and to enjoy. Thereupon, these verses were revealed. (Ruh al-Ma` ani)</p><p>Why did the Muslims wish for the postponement of Jihad</p><p>The wish for respite expressed by Muslims following the command to fight was not an objection to the command of Jihad. It was, rather, a benign and subtle complaint. The reason may lie in the usual pattern of human psyche in such situations. When hurt and harassed to the extreme, one is very likely to flare up and go for a revenge. But, once man is used to a life of physical comfort and peace, he does not feel like going out to fight. This is no more than a simple human reaction. So, these Muslims, while they were in Makkah, all fed up with pains inflicted on them by the disbelievers at that time, were naturally looking forward most eagerly for the command of Jihad to come. But, when they reached Madinah, they found peace and comfort which they had missed for long. Now the command to fight, when it came in that state of theirs, found them no more moved by their old fire, therefore, they simply wished that it would have been better if the call for Jihad was just not there at that point of time. Now, to take this 'wish' as an 'objection' and to attribute an act of sin to those Muslims is not correct. However, this explanation is limited to the assumption that they had pronounced this complaint verbally. But, if they said nothing verbally, and it was simply a thought which crossed their mind, then, thoughts in the mind and doubts in the heart are happenings which the Shari’ ah of Islam simply does not count as sins. Here, both probabilities exist. Then, the word, قَالُوا "Qalu" (They say) in the verse should not lead one to presume that they had said this verbally, for it may be taken to mean that they may have said it within their hearts. (Abridged from Bayan al-Qur'an by Maulana Thanavi). According to some commentators, in which case, no explanation is, called for. (Tafsir Kabir).</p><p>Self-correction should precede collective reform</p><p>In وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (verse 77), Allah Almighty has first mentioned the command to establish the prescribed prayers and pay the fixed zakah which are the medium of self-correction. The command of Jihad comes after that, which is the medium of political and collective correction, that is, through it the forces of coercion and injustice are eliminated as a result of which peace prevails in the country. From here we learn that, well before worrying about correcting others, one should start correcting himself. So, seen from the angle of a relative degree of importance, the first command is an absolute individual obligation (fard al-'ayn) while the second is an obligation which, if performed by some, will absolve others (fard al-kifayah). This highlights the importance of self-correction and makes its precedence obvious enough (Mazhari).</p><p>The difference between the blessings of the present world and those of the Hereafter</p><p>In this verse, the blessings of the Hereafter have been declared to be more bountiful and certainly better as compared with the blessings of the present world of our experience. Some reasons why this is so are given below:</p><p>1.	The blessings of the present world are few, while the blessings of the Hereafter are many.</p><p>2.	The blessings of dunya (the present world) are perishable, while the blessings of Akhirah (Hereafter) are eternal.</p><p>3.	The blessings of dunya are laced with all sorts of botherations, while the blessings of Akhirah are free of such impurities.</p><p>4.	The acquisition of the blessings of dunya is not certain, while the blessings of Akhirah will most certainly reach everyone who is God fearing (Muttagi: the observer of Taqwa). (al-Tafslr al-Kablr)</p><p>و لا خیر فی الدُّنیا لِمَ لَم یَکُن لَّہ مِنَ اللہِ فی دَارِ المقَامِ نَصِیبُ</p><p>فَاِن تعجِبُ الدُّنیا رِجَالاً فَاِنَّا مَتَاعُ قلیلُ وَ الزَّوالُ قَرِیبُ</p><p>There is no gain in dunya for the one who has no share in the eternal abode from Allah. Still, if dunya does attract some people, then (beware) it is a short-lived enjoyment and its decline is near (that is, once eyes closes in death, the Akhirah is there to see).</p>
CommentaryThe Background of RevelationVerse 77 beginning with the words: أَلَمْ تَرَ‌ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ (Have you not seen those to whom it was said, "Hold your hands { from fighting)...) was revealed in a particular background. Before their migration from Makkah, Muslims were regularly persecuted by disbelievers. Harassed Muslims used to visit the Holy Prophet ﷺ complaining to him about the high-handed treatment meted out to them and asking for his permission to fight back in self-defence and put an end to the Kafir reign of terror. He advised patience holding them back from direct confrontation on the plea that he has not been commanded to fight, in fact, he told them, he has been commanded to stay patient, forgo and forgive. He also told them to continue observing the instructions of salah and zakah, already given to them, consistently and devotedly. He impressed upon them the virtues of the present pattern of their behaviour, even though the odds were against them, for the simple reason that, unless man is conditioned to fight against his own evil desires in obedience to the command of Allah and is also used to bearing physical pain and financial sacrifice, he finds joining Jihad and sacrificing his life very difficult a proposition. This was an advice Muslims had accepted. But when they migrated from Makkah to Madinah, and Jihad was enjoined upon them, they should have been pleased with it, as it was something that had answered their own prayers. But, there were some infirm Muslims around who started fearing the prospects of a fight against the disbelievers as one would fear the punishment of Allah, rather more than this. Caught in that peevish state of mind, they started pining for a little more respite, a possible postponement of the command to fight to some later day which may have given them more time to live and to enjoy. Thereupon, these verses were revealed. (Ruh al-Ma` ani)Why did the Muslims wish for the postponement of JihadThe wish for respite expressed by Muslims following the command to fight was not an objection to the command of Jihad. It was, rather, a benign and subtle complaint. The reason may lie in the usual pattern of human psyche in such situations. When hurt and harassed to the extreme, one is very likely to flare up and go for a revenge. But, once man is used to a life of physical comfort and peace, he does not feel like going out to fight. This is no more than a simple human reaction. So, these Muslims, while they were in Makkah, all fed up with pains inflicted on them by the disbelievers at that time, were naturally looking forward most eagerly for the command of Jihad to come. But, when they reached Madinah, they found peace and comfort which they had missed for long. Now the command to fight, when it came in that state of theirs, found them no more moved by their old fire, therefore, they simply wished that it would have been better if the call for Jihad was just not there at that point of time. Now, to take this 'wish' as an 'objection' and to attribute an act of sin to those Muslims is not correct. However, this explanation is limited to the assumption that they had pronounced this complaint verbally. But, if they said nothing verbally, and it was simply a thought which crossed their mind, then, thoughts in the mind and doubts in the heart are happenings which the Shari’ ah of Islam simply does not count as sins. Here, both probabilities exist. Then, the word, قَالُوا "Qalu" (They say) in the verse should not lead one to presume that they had said this verbally, for it may be taken to mean that they may have said it within their hearts. (Abridged from Bayan al-Qur'an by Maulana Thanavi). According to some commentators, in which case, no explanation is, called for. (Tafsir Kabir).Self-correction should precede collective reformIn وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (verse 77), Allah Almighty has first mentioned the command to establish the prescribed prayers and pay the fixed zakah which are the medium of self-correction. The command of Jihad comes after that, which is the medium of political and collective correction, that is, through it the forces of coercion and injustice are eliminated as a result of which peace prevails in the country. From here we learn that, well before worrying about correcting others, one should start correcting himself. So, seen from the angle of a relative degree of importance, the first command is an absolute individual obligation (fard al-'ayn) while the second is an obligation which, if performed by some, will absolve others (fard al-kifayah). This highlights the importance of self-correction and makes its precedence obvious enough (Mazhari).The difference between the blessings of the present world and those of the HereafterIn this verse, the blessings of the Hereafter have been declared to be more bountiful and certainly better as compared with the blessings of the present world of our experience. Some reasons why this is so are given below:1.	The blessings of the present world are few, while the blessings of the Hereafter are many.2.	The blessings of dunya (the present world) are perishable, while the blessings of Akhirah (Hereafter) are eternal.3.	The blessings of dunya are laced with all sorts of botherations, while the blessings of Akhirah are free of such impurities.4.	The acquisition of the blessings of dunya is not certain, while the blessings of Akhirah will most certainly reach everyone who is God fearing (Muttagi: the observer of Taqwa). (al-Tafslr al-Kablr)و لا خیر فی الدُّنیا لِمَ لَم یَکُن لَّہ مِنَ اللہِ فی دَارِ المقَامِ نَصِیبُفَاِن تعجِبُ الدُّنیا رِجَالاً فَاِنَّا مَتَاعُ قلیلُ وَ الزَّوالُ قَرِیبُThere is no gain in dunya for the one who has no share in the eternal abode from Allah. Still, if dunya does attract some people, then (beware) it is a short-lived enjoyment and its decline is near (that is, once eyes closes in death, the Akhirah is there to see).
<h2 class="title">The Wish that the Order for Jihad be Delayed</h2><p>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.</p><div class="text_uthmani arabic">وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ</div><p>(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,</p><div class="text_uthmani arabic">وَيَقُولُ الَّذِينَ ءَامَنُواْ لَوْلاَ نُزِّلَتْ سُورَةٌ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ</div><p>(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,</p><div class="text_uthmani arabic">«إِنِّي أُمِرْتُ بِالْعَفْوِ فَلَا تُقَاتِلُوا الْقَوْم»</div><p>(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;</p><div class="text_uthmani arabic">أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ</div><p>(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,</p><div class="text_uthmani arabic">قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى</div><p>(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.</p><div class="text_uthmani arabic">وَلاَ تُظْلَمُونَ فَتِيلاً</div><p>(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.</p><h2 class="title">There is No Escaping Death</h2><p>Allah said,</p><div class="text_uthmani arabic">أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ</div><p>(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,</p><div class="text_uthmani arabic">كُلُّ مَنْ عَلَيْهَا فَانٍ </div><p>(Whatsooever is on it (the earth) will perish),</p><div class="text_uthmani arabic">كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ</div><p>(Everyone shall taste death), and,</p><div class="text_uthmani arabic">وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ</div><p>(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,</p><div class="text_uthmani arabic">وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ</div><p>(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.</p><h2 class="title">The Hypocrites Sense a Bad Omen Because of the Prophet !</h2><p>Allah said,</p><div class="text_uthmani arabic">وَإِن تُصِبْهُمْ حَسَنَةٌ</div><p>(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.</p><div class="text_uthmani arabic">يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ</div><p>(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.</p><div class="text_uthmani arabic">يَقُولُواْ هَـذِهِ مِنْ عِندِكَ</div><p>(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,</p><div class="text_uthmani arabic">فَإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُواْ لَنَا هَـذِهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُواْ بِمُوسَى وَمَن مَّعَهُ</div><p>(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,</p><div class="text_uthmani arabic">وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ</div><p>(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,</p><div class="text_uthmani arabic">قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ</div><p>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,</p><div class="text_uthmani arabic">مَّآ أَصَـبَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ</div><p>(Whatever of good reaches you, is from Allah,) meaning, of Allah's bounty, favor, kindness and mercy.</p><div class="text_uthmani arabic">وَمَآ أَصَـبَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ</div><p>(But whatever of evil befalls you, is from yourself.), meaning because of you and due to your actions. Similarly, Allah said,</p><div class="text_uthmani arabic">وَمَآ أَصَـبَكُمْ مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُواْ عَن كَثِيرٍ </div><p>(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,</p><div class="text_uthmani arabic">فَمِن نَّفْسِكَ</div><p>(from yourself) means, because of your errors. Qatadah said that,</p><div class="text_uthmani arabic">فَمِن نَّفْسِكَ</div><p>(From yourself) means, as punishment for you, O son of Adam, because of your sins. Allah said,</p><div class="text_uthmani arabic">وَأَرْسَلْنَـكَ لِلنَّاسِ رَسُولاً</div><p>(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.</p><div class="text_uthmani arabic">وَكَفَى بِاللَّهِ شَهِيداً</div><p>(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.</p>
The Wish that the Order for Jihad be DelayedIn 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 DeathAllah 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 اللَّهِSay: 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.