| An-Nisa (The Women): (71) O you who believe...

And know that the Almighty, after encouraging obedience to Allah and His Messenger, returned to mentioning Jihad (Struggle/Holy War), which was previously mentioned. This is because Jihad is the most arduous form of obedience, and it is the greatest matter through which the strengthening of the religion is achieved. He said: {...Allāhan 'Alīman. O you who have believed, take your precaution [or: guard]...}

In this verse, there are several issues:

Issue 1: The Meaning of Hidhrukum (Your Precaution/Guard)

Hidhrukum and Hidhru have the same meaning, similar to al-Athar and al-Athar, or al-Mathal and al-Mathal. It is said: Akhadha hidhrahu (He took his precaution) when he became alert and guarded himself against what he feared. It is as if he made the precaution the tool by which he protects himself and preserves his soul. The meaning is: Be cautious and guard yourselves against the enemy and do not allow them access to yourselves. This is what the author of Al-Kashshāf mentioned.

Al-Wāḥidī (may Allah have mercy on him) stated that there are two opinions regarding this:

1. The intended meaning of al-Ḥidhr here is weapons. The meaning is: Take your weapons. Weapons are called Ḥidhr, meaning: Take your weapons and be cautious.
2. That {Take your precaution} means: Be cautious of your enemy, because this command for precaution implies the command to take up arms, as taking up arms is the precaution against the enemy. Thus, this interpretation ultimately reverts to the first one.

Therefore, according to the first opinion, the command is explicit regarding taking up arms. According to the second opinion, taking up arms is implied by the context of the speech.

Issue 2: The Objection Regarding Predestination (Qadar)

Someone might object: If what Allah commanded us to guard against is something decreed by existence (wujūd), then precaution will be of no avail. If it is something decreed by non-existence ('adam), then there is no need for precaution. In either case, the command to take precaution is futile. This is supported by the saying attributed to the Prophet (peace and blessings be upon him): "What is decreed will happen, and worry is an excess." It is also said: "Precaution does not avert destiny (al-Qadar)."

If this statement is true, then the belief in religious laws (al-Sharā'i') is invalidated. For it would be argued: If a person is destined for happiness by Allah's decree and destiny, then faith is unnecessary. If he is destined for misery, faith and obedience will not benefit him. This leads to the nullification of all religious obligations (taklīf).

The correct answer is that since everything is by decree, the command to take precaution is also included within the decree. Therefore, the questioner's statement—"What is the benefit of precaution?"—is a self-contradictory statement, because since this precaution itself is decreed, what benefit is there in this question that challenges the precaution?

Issue 3: The Meaning of Fanfirū (Set Forth/March Forth)

It is said: Nafara al-qawmu yanfirūna nafran wa nafīran when they rise up to fight an enemy and go out for war. The Imam calls upon the people for Jihad against the enemy, and they nafarū yanfirūna when he urges them toward mobilization and calls them to it. Similar to this is the Prophet's saying: "And when you are called upon to mobilize, then mobilize." An-Nafir is the name for the group that mobilizes. From this comes the saying: "So-and-so is neither in the caravan (al-'īr) nor in the mobilization (an-nafīr)."

The linguists say that the root of this word comes from an-nufūr and an-nifār, which means fright/panic. It is said: Nafara ilayhi when one flees toward something in fear, and Nafara minhu when one flees away from something out of fear and aversion. The meaning of the verse is: Set forth to fight your enemy.

Issue 4: The Meaning of Thibātan (In Squads/In Groups)

All lexicographers agree that Thibāt is plural, and its singular is Thabah. Its origin is from Tathbīt al-shay' (to gather/collect something). It is also said: Thabbaytu 'ala ar-rajul (I praised the man), meaning I gathered his good qualities.

Therefore, the meaning of {Set forth, whether in squads (thibātan) or set forth all together (jamī'an)} is: Set forth against the enemy either thibātan, meaning in scattered groups, one detachment after another, or jamī'an, meaning gathered together as one large body.

This is the meaning intended by the poet in his saying:

They flew toward him in groups (zarāfāt) and individually (waḥdānā).

Similar to this is the Almighty's saying: {But if you fear, then [go forth] on foot or mounted} (Al-Baqarah: 239), meaning: In whichever of the two states you find yourselves, proceed.

{72} And indeed, among you there is one who will lag behind. And if a misfortune befalls you, he says, "Allah has favored me in that I was not with them as a witness."

{73} But if a bounty from Allah befalls you, he says—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!"}