يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ خُذُواْ حِذۡرَكُمۡ فَٱنفِرُواْ ثُبَاتٍ أَوِ ٱنفِرُواْ جَمِيعٗا ٧١
Ya ayyuha allatheena amanoo khuthoo hithrakum fainfiroo thubatin awi infiroo jameeAAan
O you who have believed, take your precaution and [either] go forth in companies or go forth all together
وَإِنَّ مِنكُمۡ لَمَن لَّيُبَطِّئَنَّ فَإِنۡ أَصَٰبَتۡكُم مُّصِيبَةٞ قَالَ قَدۡ أَنۡعَمَ ٱللَّهُ عَلَيَّ إِذۡ لَمۡ أَكُن مَّعَهُمۡ شَهِيدٗا ٧٢
Wainna minkum laman layubattianna fain asabatkum museebatun qala qad anAAama Allahu AAalayya ith lam akun maAAahum shaheedan
And indeed, there is among you he who lingers behind; and if disaster strikes you, he says, "Allah has favored me in that I was not present with them
وَلَئِنۡ أَصَٰبَكُمۡ فَضۡلٞ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمۡ تَكُنۢ بَيۡنَكُمۡ وَبَيۡنَهُۥ مَوَدَّةٞ يَٰلَيۡتَنِي كُنتُ مَعَهُمۡ فَأَفُوزَ فَوۡزًا عَظِيمٗا ٧٣
Walain asabakum fadlun mina Allahi layaqoolanna kaan lam takun baynakum wabaynahu mawaddatun ya laytanee kuntu maAAahum faafooza fawzan AAatheeman
But if bounty comes to you from Allah, he will surely say, as if there had never been between you and him any affection. "Oh, I wish I had been with them so I could have attained a great attainment
۞فَلۡيُقَٰتِلۡ فِي سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشۡرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا بِٱلۡأٓخِرَةِۚ وَمَن يُقَٰتِلۡ فِي سَبِيلِ ٱللَّهِ فَيُقۡتَلۡ أَوۡ يَغۡلِبۡ فَسَوۡفَ نُؤۡتِيهِ أَجۡرًا عَظِيمٗا ٧٤
Falyuqatil fee sabeeli Allahi allatheena yashroona alhayata alddunya bialakhirati waman yuqatil fee sabeeli Allahi fayuqtal aw yaghlib fasawfa nuteehi ajran AAatheeman
So let those fight in the cause of Allah who sell the life of this world for the Hereafter. And he who fights in the cause of Allah and is killed or achieves victory - We will bestow upon him a great reward
وَمَا لَكُمۡ لَا تُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخۡرِجۡنَا مِنۡ هَٰذِهِ ٱلۡقَرۡيَةِ ٱلظَّالِمِ أَهۡلُهَا وَٱجۡعَل لَّنَا مِن لَّدُنكَ وَلِيّٗا وَٱجۡعَل لَّنَا مِن لَّدُنكَ نَصِيرًا ٧٥
Wama lakum la tuqatiloona fee sabeeli Allahi waalmustadAAafeena mina alrrijali waalnnisai waalwildani allatheena yaqooloona rabbana akhrijna min hathihi alqaryati alththalimi ahluha waijAAal lana min ladunka waliyyan waijAAal lana min ladunka naseeran
And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper
ٱلَّذِينَ ءَامَنُواْ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِۖ وَٱلَّذِينَ كَفَرُواْ يُقَٰتِلُونَ فِي سَبِيلِ ٱلطَّـٰغُوتِ فَقَٰتِلُوٓاْ أَوۡلِيَآءَ ٱلشَّيۡطَٰنِۖ إِنَّ كَيۡدَ ٱلشَّيۡطَٰنِ كَانَ ضَعِيفًا ٧٦
Allatheena amanoo yuqatiloona fee sabeeli Allahi waallatheena kafaroo yuqatiloona fee sabeeli alttaghooti faqatiloo awliyaa alshshaytani inna kayda alshshaytani kana daAAeefan
Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of Taghut. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمۡ كُفُّوٓاْ أَيۡدِيَكُمۡ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ إِذَا فَرِيقٞ مِّنۡهُمۡ يَخۡشَوۡنَ ٱلنَّاسَ كَخَشۡيَةِ ٱللَّهِ أَوۡ أَشَدَّ خَشۡيَةٗۚ وَقَالُواْ رَبَّنَا لِمَ كَتَبۡتَ عَلَيۡنَا ٱلۡقِتَالَ لَوۡلَآ أَخَّرۡتَنَآ إِلَىٰٓ أَجَلٖ قَرِيبٖۗ قُلۡ مَتَٰعُ ٱلدُّنۡيَا قَلِيلٞ وَٱلۡأٓخِرَةُ خَيۡرٞ لِّمَنِ ٱتَّقَىٰ وَلَا تُظۡلَمُونَ فَتِيلًا ٧٧
Alam tara ila allatheena qeela lahum kuffoo aydiyakum waaqeemoo alssalata waatoo alzzakata falamma kutiba AAalayhimu alqitalu itha fareequn minhum yakhshawna alnnasa kakhashyati Allahi aw ashadda khashyatan waqaloo rabbana lima katabta AAalayna alqitala lawla akhkhartana ila ajalin qareebin qul mataAAu alddunya qaleelun waalakhiratu khayrun limani ittaqa wala tuthlamoona fateelan
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]
أَيۡنَمَا تَكُونُواْ يُدۡرِككُّمُ ٱلۡمَوۡتُ وَلَوۡ كُنتُمۡ فِي بُرُوجٖ مُّشَيَّدَةٖۗ وَإِن تُصِبۡهُمۡ حَسَنَةٞ يَقُولُواْ هَٰذِهِۦ مِنۡ عِندِ ٱللَّهِۖ وَإِن تُصِبۡهُمۡ سَيِّئَةٞ يَقُولُواْ هَٰذِهِۦ مِنۡ عِندِكَۚ قُلۡ كُلّٞ مِّنۡ عِندِ ٱللَّهِۖ فَمَالِ هَـٰٓؤُلَآءِ ٱلۡقَوۡمِ لَا يَكَادُونَ يَفۡقَهُونَ حَدِيثٗا ٧٨
Aynama takoonoo yudrikkumu almawtu walaw kuntum fee buroojin mushayyadatin wain tusibhum hasanatun yaqooloo hathihi min AAindi Allahi wain tusibhum sayyiatun yaqooloo hathihi min AAindika qul kullun min AAindi Allahi famali haolai alqawmi la yakadoona yafqahoona hadeethan
Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah." So what is [the matter] with those people that they can hardly understand any statement
مَّآ أَصَابَكَ مِنۡ حَسَنَةٖ فَمِنَ ٱللَّهِۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٖ فَمِن نَّفۡسِكَۚ وَأَرۡسَلۡنَٰكَ لِلنَّاسِ رَسُولٗاۚ وَكَفَىٰ بِٱللَّهِ شَهِيدٗا ٧٩
Ma asabaka min hasanatin famina Allahi wama asabaka min sayyiatin famin nafsika waarsalnaka lilnnasi rasoolan wakafa biAllahi shaheedan
What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allah as Witness
مَّن يُطِعِ ٱلرَّسُولَ فَقَدۡ أَطَاعَ ٱللَّهَۖ وَمَن تَوَلَّىٰ فَمَآ أَرۡسَلۡنَٰكَ عَلَيۡهِمۡ حَفِيظٗا ٨٠
Man yutiAAi alrrasoola faqad ataAAa Allaha waman tawalla fama arsalnaka AAalayhim hafeethan
He who obeys the Messenger has obeyed Allah; but those who turn away - We have not sent you over them as a guardian
وَيَقُولُونَ طَاعَةٞ فَإِذَا بَرَزُواْ مِنۡ عِندِكَ بَيَّتَ طَآئِفَةٞ مِّنۡهُمۡ غَيۡرَ ٱلَّذِي تَقُولُۖ وَٱللَّهُ يَكۡتُبُ مَا يُبَيِّتُونَۖ فَأَعۡرِضۡ عَنۡهُمۡ وَتَوَكَّلۡ عَلَى ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا ٨١
Wayaqooloona taAAatun faitha barazoo min AAindika bayyata taifatun minhum ghayra allathee taqoolu waAllahu yaktubu ma yubayyitoona faaAArid AAanhum watawakkal AAala Allahi wakafa biAllahi wakeelan
And they say, "[We pledge] obedience." But when they leave you, a group of them spend the night determining to do other than what you say. But Allah records what they plan by night. So leave them alone and rely upon Allah. And sufficient is Allah as Disposer of affairs
أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَۚ وَلَوۡ كَانَ مِنۡ عِندِ غَيۡرِ ٱللَّهِ لَوَجَدُواْ فِيهِ ٱخۡتِلَٰفٗا كَثِيرٗا ٨٢
Afala yatadabbaroona alqurana walaw kana min AAindi ghayri Allahi lawajadoo feehi ikhtilafan katheeran
Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction
وَإِذَا جَآءَهُمۡ أَمۡرٞ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُواْ بِهِۦۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِي ٱلۡأَمۡرِ مِنۡهُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُۥ مِنۡهُمۡۗ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُۥ لَٱتَّبَعۡتُمُ ٱلشَّيۡطَٰنَ إِلَّا قَلِيلٗا ٨٣
Waitha jaahum amrun mina alamni awi alkhawfi athaAAoo bihi walaw raddoohu ila alrrasooli waila olee alamri minhum laAAalimahu allatheena yastanbitoonahu minhum walawla fadlu Allahi AAalaykum warahmatuhu laittabaAAtumu alshshaytana illa qaleelan
And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few
فَقَٰتِلۡ فِي سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفۡسَكَۚ وَحَرِّضِ ٱلۡمُؤۡمِنِينَۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأۡسَ ٱلَّذِينَ كَفَرُواْۚ وَٱللَّهُ أَشَدُّ بَأۡسٗا وَأَشَدُّ تَنكِيلٗا ٨٤
Faqatil fee sabeeli Allahi la tukallafu illa nafsaka waharridi almumineena AAasa Allahu an yakuffa basa allatheena kafaroo waAllahu ashaddu basan waashaddu tankeelan
So fight, [O Muhammad], in the cause of Allah; you are not held responsible except for yourself. And encourage the believers [to join you] that perhaps Allah will restrain the [military] might of those who disbelieve. And Allah is greater in might and stronger in [exemplary] punishment
مَّن يَشۡفَعۡ شَفَٰعَةً حَسَنَةٗ يَكُن لَّهُۥ نَصِيبٞ مِّنۡهَاۖ وَمَن يَشۡفَعۡ شَفَٰعَةٗ سَيِّئَةٗ يَكُن لَّهُۥ كِفۡلٞ مِّنۡهَاۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقِيتٗا ٨٥
Man yashfaAA shafaAAatan hasanatan yakun lahu naseebun minha waman yashfaAA shafaAAatan sayyiatan yakun lahu kiflun minha wakana Allahu AAala kulli shayin muqeetan
Whoever intercedes for a good cause will have a reward therefrom; and whoever intercedes for an evil cause will have a burden therefrom. And ever is Allah, over all things, a Keeper
وَإِذَا حُيِّيتُم بِتَحِيَّةٖ فَحَيُّواْ بِأَحۡسَنَ مِنۡهَآ أَوۡ رُدُّوهَآۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَيۡءٍ حَسِيبًا ٨٦
Waitha huyyeetum bitahiyyatin fahayyoo biahsana minha aw ruddooha inna Allaha kana AAala kulli shayin haseeban
And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَۚ لَيَجۡمَعَنَّكُمۡ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ لَا رَيۡبَ فِيهِۗ وَمَنۡ أَصۡدَقُ مِنَ ٱللَّهِ حَدِيثٗا ٨٧
Allahu la ilaha illa huwa layajmaAAannakum ila yawmi alqiyamati la rayba feehi waman asdaqu mina Allahi hadeethan
Allah - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement
۞فَمَا لَكُمۡ فِي ٱلۡمُنَٰفِقِينَ فِئَتَيۡنِ وَٱللَّهُ أَرۡكَسَهُم بِمَا كَسَبُوٓاْۚ أَتُرِيدُونَ أَن تَهۡدُواْ مَنۡ أَضَلَّ ٱللَّهُۖ وَمَن يُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلٗا ٨٨
Fama lakum fee almunafiqeena fiatayni waAllahu arkasahum bima kasaboo atureedoona an tahdoo man adalla Allahu waman yudlili Allahu falan tajida lahu sabeelan
What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray - never will you find for him a way [of guidance]
Why it was revealed
According to al-Tabari, verses 71-77 were revealed in the context of the Battle of Uhud and the general reluctance some Muslims felt toward military expeditions. The hypocrites (munafiqun) would linger behind from campaigns, rationalizing their absence when Muslims suffered losses, but expressing regret when Muslims achieved victory and spoils. Verse 88, specifically addressing the believers' division over the hypocrites, was revealed concerning a group of hypocrites who fled to Mecca after the Battle of Uhud and then sought to return to Medina, causing the Muslims to debate whether to accept them or reject them. The revelation clarified that those whom Allah has declared astray by their own actions cannot be guided by human effort.
Historical context
After the Battle of Uhud (3 AH), the Muslim community faced internal and external crises. Casualties had been high, and the Quraysh were threatening further attacks. Some members of the community, including the nascent hypocrite faction, showed reluctance to participate in future expeditions. The treaty with the Jewish tribes was deteriorating, and the community needed to establish clear protocols for military engagement, information management, and social cohesion. The 'city of oppressive people' mentioned in verse 75 is understood by most scholars to refer to Mecca, where the oppressed Muslims were still suffering under Quraysh persecution.
The mention of 'information about security or fear' (verse 83) reflects the intelligence challenges of a small polity in a hostile environment, where careless spreading of unverified news could cause panic or compromise security.
Themes of the passage
The passage opens with a military call to action, but quickly pivots to a psychological critique of those who avoid sacrifice. The hypocrite is portrayed as oscillating between relief when others suffer and regret when others succeed—a symptom of spiritual sickness rooted in love of this world. The call to fight is grounded in the noble principle of defending the oppressed (al-mustad'afeen), including the most vulnerable—men, women, and children—who cry out to Allah for rescue.
The passage contrasts believers who fight in Allah's cause with disbelievers who fight in Taghut's cause, concluding that Satan's schemes are inherently weak. A profound theological correction follows: the apparent attribution of good and evil to divine or human sources is resolved by the principle that all originates from Allah, but evil that befalls a person is due to their own actions. The passage then addresses the hypocrites' duplicity, their dishonest pledges of obedience, and the Quran's own self-authentication as a book without contradictions.
The instruction to the Prophet (ﷺ) is clear: fight and encourage the believers, for you are only responsible for yourself. Interspersed are universal ethical principles: the reward for good intercession, the obligation to return greetings in a better manner, and the affirmation of Allah's uniqueness and truthfulness. The passage ends with a rhetorical reproach regarding the believers' division over the hypocrites, reminding them that guidance is from Allah alone.
Reading the passage closely
The passage uses a series of rhetorical questions and vivid characterizations to engage the listener: 'What is [the matter] with you that you do not fight...?' (v. 75), 'Have you not seen those...?' (v. 77). The hypocrite's psychology is exposed through direct speech, capturing his opportunistic rationalizations. Theologically, the passage makes a critical distinction: all things proceed from Allah, but the moral responsibility for evil falls on the individual (v.
79). This resolves the problem of theodicy while maintaining divine sovereignty. The phrase 'if it had been from [any] other than Allah, they would have found within it much contradiction' (v. 82) is a unique Quranic self-authentication, inviting reflection on the text's internal consistency as evidence of its divine origin. The command to return a greeting with 'one better than it' (v. 86) expands into a general principle of exceeding expectations in kindness.
The final verse on the hypocrites reminds the believers that ultimate judgment belongs to Allah and that humans cannot guide those whom Allah has chosen to leave in error.
What the scholars said (tafsir)
Ibn Kathir in 'Tafsir al-Quran al-Azim' emphasizes the virtue of fighting in Allah's cause, particularly the verse 'Let those fight in the cause of Allah who sell the life of this world for the Hereafter' (v. 74), which he interprets as a business transaction: the believer gives his life in exchange for eternal paradise. Ibn Kathir also reports that the Prophet (ﷺ) said, 'Whoever fights so that the word of Allah is supreme is in the cause of Allah' (Sahih al-Bukhari), linking the concept of jihad to the elevation of divine truth.
Al-Tabari in 'Jami' al-Bayan' meticulously examines the phrase 'from yourselves' (min nafsika) in verse 79, explaining that the evil that befalls a person is a consequence of their own sins, not an unjust imposition from Allah. He cites the Prophet's (ﷺ) teaching: 'What strikes you of calamity is due to what your hands have earned, and He pardons much' (Quran 42:30). Al-Qurtubi in 'Al-Jami' li Ahkam al-Quran' explores the legal implications of intercession (shafa'ah) in verse 85, distinguishing between good intercession that is lawful and encouraged, such as advocating for a deserving person, and evil intercession that supports injustice or falsehood.
He also devotes considerable attention to the etiquette of returning greetings (v. 86), citing scholars who emphasize that it is an obligation (wajib) to return a greeting, preferably in a better form. The great scholar Ibn Taymiyyah, in his 'Majmu' al-Fatawa', uses verse 83 to argue for the principle of istinbat (deducing rulings) and the importance of referring matters to knowledgeable authorities (ulama) before disseminating information publicly.
Living it: spiritual practices
The instruction to return greetings with something better (v. 86) is a foundational sunnah. The Prophet (ﷺ) taught the best form of greeting: 'Al-salamu alaykum wa rahmatullahi wa barakatuh' (Peace be upon you, and the mercy of Allah, and His blessings). Responding with 'Wa alaykum al-salam' is the minimum; adding 'wa rahmatullah' is better; and adding 'wa barakatuh' is best. This simple practice cultivates community love and mirrors divine generosity.
The spiritual practice of tawakkul (reliance on Allah) is explicitly commanded in verse 81. The Prophet (ﷺ) said, 'If you were to rely upon Allah with reliance due to Him, He would provide for you as He provides for the birds: they go out hungry and return full' (Sunan al-Tirmidhi). This reliance is not passive but actively engaging in lawful means while trusting the outcome to Allah.
Why it matters today
The passage's call to defend the oppressed (v. 75) has profound contemporary relevance. Muslims today must ask themselves: are we actively working to liberate the oppressed globally, from Palestine to Myanmar to parts of Africa, using all lawful means available? The verse challenges the comfortable isolation many communities maintain. The critique of hypocrites who avoid sacrifice resonates in modern societies where many are content with performing minimal religious duties while avoiding the hard work of social justice, advocacy, and personal sacrifice for the sake of Allah.
The principle of verifying information before spreading it (v. 83) is increasingly critical in the age of social media, where false news spreads rapidly, causing panic, division, and harm. The command to return greetings with something better is a powerful antidote to the culture of casual hostility and dismissiveness that pervades online and offline interactions.
Practical application
Apply verse 83 by practicing 'information hygiene': before sharing any news or rumor, especially about security or safety, verify it from reliable sources and consider whether it's appropriate to spread. If you hear alarming news, instead of immediately forwarding it, refer it to those with knowledge and authority. Practice verse 86 by consciously greeting others with the full Islamic greeting and adding a personalized expression of care, such as, 'How are you?' or 'May Allah bless you.' In your daily interactions, strive to exceed others' expectations in kindness. If you are in a position to advocate for someone (intercession), do so with the intention of good, and know you will have a share of the good that results.
Reflect
Reflection: Have you ever been part of spreading unverified or alarming information—in person, on social media, or in group chats? What was the outcome, and how did it affect the trust and well-being of others? Challenge: This week, adopt a 'reporting pause': whenever you receive information about an incident, a community issue, or a person's situation, consciously refrain from sharing it until you have verified it or referred it to someone with knowledge. Additionally, adopt a 'greeting upgrade': each time you greet someone, consciously use the full Islamic greeting and add a warm inquiry about their well-being, making the interaction more meaningful.
Coming next
Tomorrow, we will continue with the next section of Surah An-Nisa, verses 89-106, which addresses the complex relationships with those who are neither fully allied nor openly hostile, the laws of warfare and peace, the gravity of killing a believer, and the importance of discernment in military expeditions.