An-Nisa (The Women): Verses 95–96

Contextual Arrangement (Nathm)

There are several ways to understand the arrangement of these verses:

1. First View: After encouraging Jihad, the Almighty followed this by explaining the rulings related to Jihad. The first type of ruling mentioned was warning Muslims against killing fellow Muslims, detailing the rulings for accidental killing, intentional killing, and killing based on a mistaken interpretation. After this ruling, the Almighty followed it with another ruling: clarifying the virtue of the Mujahid (striver in Jihad) over others, which is this verse.

2. Second View: Since God chastised them for killing those who uttered the testimony of faith (Shahada), it might occur to them that it is better to abstain from Jihad altogether to avoid falling into such a transgression. Therefore, God immediately followed this by mentioning this verse, clarifying the virtue of the Mujahid over others to remove this suspicion.

3. Third View: When God chastised them for killing those who uttered the testimony, He immediately followed it by mentioning the virtue of Jihad, as if to say: Whoever undertakes Jihad has attained this great rank with God. Therefore, the one holding this rank must guard against that slip-up so that this mistake does not nullify his great standing in religion. And God knows best.

Issues within the Verse

The word غَيْر (ghayr) has been recited with three different vowel markings:

1. Nominative (Rafʿ): غَيْرُ is an adjective describing الْقَاعِدُونَ (the ones who sit back). The meaning is: The ones who sit back, other than those with legitimate excuses, are not equal to the Mujahideen. This is similar to His saying: $\text{{أَوْ التَّابِعِينَ غَيْرَ أُولِي الْإِرْبَةِ}} (or those followers who have no sexual desire) [An-Nur: 31]. We have previously discussed the permissibility of غَيْر being an adjective for a definite noun in \text{{غَيْرِ الْمَغْضُوبِ}} (not those who incurred wrath) [Al-Fatiha: 7]. Al-Zajjaj said it can also be in the nominative case as an exception (Istithna'), meaning: The ones who sit back and the Mujahideen are not equal, except for those with legitimate excuses, as they are equal to the Mujahideen—those whom the excuse prevented from fighting. The ruling on raising the excepted noun after a negation has already been discussed in \text{{مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ}} (They did not do it except a few of them) [An-Nisa: 66].

2. Accusative (Nasb): There are two views for the accusative reading:
   • Exception (Istithna'): This is the choice of Al-Akhfash. The meaning is: The ones who sit back are not equal to the Mujahideen, except those with legitimate excuses.
   • Circumstantial Adverb (Hal): This is the view of Al-Zajjaj and Al-Farra'. The meaning is: The healthy ones who sit back are not equal to the Mujahideen. It is like saying: Zayd came to me not sick (i.e., healthy). This is like His saying: \text{{إِلَّا مَا يُتْلَى عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ}} (except what is recited to you, while not permitting the hunting of game) [Al-Ma'idah: 1].

3. Genitive (Jarr): This reading occurs if غَيْر is made an adjective for the believers (الْمُؤْمِنِينَ). This explains the grammatical possibilities of these readings.

Al-Akhfash argued that the accusative reading (as an exception) is preferable because the intent is to exclude a group unable to go forth. It is narrated in Tafsir that when God mentioned the virtue of the Mujahideen over the sedentary, some people with legitimate excuses came to the Prophet (PBUH) saying, "Our condition is as you see, and we desire Jihad. Is there a way for us?" Then \text{{غَيْرُ أُولِي الضَّرَرِ}} was revealed, excluding them from the category of the sedentary.

Others argued that the nominative reading (as an adjective) is preferable because the default state of غَيْر is to be an adjective. Even if it is an adjective, the desired outcome of exception is achieved, as in both cases, those with excuses are excluded from the lesser status. Since the intent is achieved in both interpretations, and the default for غَيْر is to be an adjective, the nominative reading is preferable.

الضَّرَر refers to any deficiency, whether blindness, lameness, illness, or lack of necessary equipment (preparation for Jihad).

The essence of the verse is: The sedentary believing, healthy individuals are not equal to those who strive in God's path. There is a difference of opinion on whether \text{{غَيْرُ أُولِي الضَّرَرِ}} implies that the sedentary believers who have excuses are equal to the Mujahideen:

• Some said: It does not imply equality. If we take غَيْر as an adjective, specifying by an adjective does not negate the ruling for what is outside that specification. If we take it as an exception, an exception from a negation does not necessarily establish affirmation.
• If we take it as an exception and hold that an exception from a negation implies affirmation, then equality must be affirmed.

This equality for the excused, according to those who affirm it, is conditional upon another condition mentioned by God in Surah At-Tawbah: \text{{لَيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَى}} (There is no blame upon the weak, nor upon the sick...) up to \text{{إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ}} (when they have sincerely advised God and His Messenger) [At-Tawbah: 91].

Affirming this equality is not far-fetched and is supported by transmission (Naql) and reason ('Aql):

• Transmission: The Prophet (PBUH) said upon returning from a battle: "Indeed, you have left behind people in Medina; no path did you travel, nor valley did you cross, except they were with you. Those are the people whom the excuse detained." Also, the Prophet (PBUH) said: "When a servant falls ill, God Almighty says: 'Write down for My servant the deeds he used to do while healthy until he recovers.'" Some commentators, interpreting \text{{ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ * إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ}} (Then We return him to the lowest of the low, Except those who believe and do righteous deeds, for them is a reward unending) [At-Tin: 5-6], stated that when a person becomes extremely old (Haram), God records for him the reward of what he used to do before his old age, without any reduction. They also mentioned regarding the saying, "The intention of the believer is better than his deed," that what the believer intends regarding continuous faith and righteous deeds, if he were to live forever, would be better for him than the deeds he accomplished during his lifetime.
• Reason ('Aql): The purpose of all acts of obedience and worship is the illumination of the heart with the light of God's knowledge. If equality in this illumination is achieved between the Mujahid and the sedentary person, then equality in reward is achieved. If the sedentary person has a greater share of this absorption (in knowledge/devotion), then he has a greater reward.

Someone might ask: God said in the verse about the purchase of souls and wealth: \text{{إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ}} (Indeed, God has purchased from the believers their souls and their wealth) [At-Tawbah: 111], mentioning the soul first. But in the verse we are discussing, \text{{بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ}} (with their wealth and their souls), wealth is mentioned first. What is the reason?

Answer: The soul is more noble than wealth. The Buyer (God) mentioned the soul first to indicate that the desire for it is stronger. The Seller (the believer) mentioned it last to indicate that the difficulty in relinquishing it is greater, so one is only willing to give it up in the final stages.

After clarifying that the Mujahideen and the sedentary are not equal, and that this inequality could mean an increase or a decrease (for the sedentary), God clarified this by saying: \text{{فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً}} (But God has preferred the Mujahideen who strive with their wealth and their lives over those who sit back by a degree).

There are several views on the accusative case of دَرَجَةً (a degree):

1. Ellipsis of the Preposition: The intended meaning is bi-darajatin (by a degree). When the preposition is omitted, the verb becomes transitive.
2. دَرَجَةً as an object of specification (Maf'ul Mutlaq): Meaning, God preferred them with a preference (virtue), similar to saying: Zayd honored Amr an honor (إِكْرَامًا). The use of the indefinite form (دَرَجَةً) implies magnification and emphasis.
3. دَرَجَةً as specification (Tamyiz):

Then He said: \text{{وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى}} (And to all, God has promised the best). This means both groups—the sedentary and the Mujahideen—have been promised the best (reward). The jurists derive from this that Jihad is a communal obligation (Fard Kifayah) and not an individual obligation (Fard Ayn) for every single person, because God promised the sedentary the best reward, just as He promised the Mujahideen. If Jihad were an individual obligation, the sedentary person would not be worthy of God's promise of the best reward.

Then He said: \text{{وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا * دَرَجَاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً}} (But God has preferred the Mujahideen over those who sit back with a great reward—degrees from Him, forgiveness, and mercy).

Issue 1: Grammatical Case of أَجْرًا (Reward)

1. Derived from وَفَضَّلَ: It is accusative because وَفَضَّلَ is in the meaning of "He rewarded them a reward" (آجَرَهُمْ أَجْرًا). Then \text{{دَرَجَاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً}} is an apposition (Badal) for أَجْرًا.
2. Specification (Tamyiz): It is accusative as a specification. دَرَجَاتٍ is an apposition/clarification for أَجْرًا, and وَمَغْفِرَةً وَرَحْمَةً are conjoined to دَرَجَاتٍ.

Issue 2: Singular دَرَجَةً vs. Plural دَرَجَاتٍ

Someone might ask: First, He mentioned the singular دَرَجَةً, and here the plural دَرَجَاتٍ.

Answers:

1. The singular دَرَجَةً does not refer to a single numerical degree but to the genus (Jins). The singular of a genus encompasses many types, which is the great reward, the high degrees in Paradise, forgiveness, and mercy.
2. The Mujahid is superior to the sedentary person who has an excuse by one degree, and superior to the healthy sedentary person by many degrees. This answer is valid only if we hold that \text{{غَيْرُ أُولِي الضَّرَرِ}} does not necessitate equality between the Mujahideen and the excused sedentary.
3. God preferred the Mujahideen in this world by one degree (spoils of war/booty), and in the Hereafter by many degrees (Paradise, grace, and forgiveness).
4. In the first part, He said \text{{أَجْرًا عَظِيمًا}} (a great reward). If the intended Mujahid here was only the one striving with wealth and life, repetition would occur. Therefore, the intended meaning must be the one who strives absolutely in all matters—the striving of the outward action (Jihad with life and wealth) and the heart (Jihad against the self). This is the noblest form of striving, as the Prophet (PBUH) said: "We have returned from the minor Jihad to the major Jihad." The essence of this major Jihad is turning the heart away from attachment to anything other than God toward absorption in obedience to God. Since this station is higher than the previous one, the virtue of the former was designated as one degree, and the virtue of this latter one as degrees (plural).

Issue 3: The Shi'a Argument for Ali's Superiority

The Shi'a argue that this verse proves that Ali ibn Abi Talib (AS) is superior to Abu Bakr, because Ali was more involved in Jihad. The degree of difference that caused the preference was that Abu Bakr was among those who sat back in that regard, while Ali was among those who stood up. Therefore, Ali must be superior due to God's saying: \text{{وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا}}.

Rebuttal: If we follow this logic, Ali (AS) was more directly involved in killing the disbelievers than the Messenger (PBUH) himself. By this verse's ruling, Ali would have to be superior to Muhammad (PBUH), which no rational person would claim.

If you argue that the Prophet's (PBUH) striving against the disbelievers was greater than Ali's, because the Prophet (PBUH) strove by establishing proofs and clear evidence and removing doubts and misguidance—and this striving is more complete than physical fighting—then we say: Accept the same argument for Abu Bakr. When Abu Bakr (RA) embraced Islam early on, he strove to bring others to Islam, and Uthman ibn Affan, Talha, Al-Zubayr, Sa'd ibn Abi Waqqas, and Uthman ibn Maz'un embraced Islam through him. He exerted himself greatly in encouraging people toward faith and defending Muhammad (PBUH) with his person and wealth. At that time, Ali was a child, and no one embraced Islam through his word, nor was he capable of defending the Prophet (PBUH). Thus, Abu Bakr's striving was superior to Ali's, whose striving manifested in battles only after Islam was already strong in Medina. Secondly, Abu Bakr's striving was through inviting to the religion, and most of the virtuous ten embraced Islam through him—this type of striving is the profession of the Prophet (PBUH). Ali's striving was through killing, and undoubtedly the former is superior.

Issue 4: The Mu'tazila Argument for Action as the Cause of Reward

The Mu'tazila argue that the bliss of Paradise is not attained except through action, because the difference in action necessitated a difference in reward and virtue, proving that the cause of reward is action. Furthermore, if action did not necessitate reward, the reward would be a gift, not a wage (Ajr), but God named it أَجْرًا.

Rebuttal: Why can it not be said that action is the cause of reward, but not inherently so, rather because the Lawgiver made that action a cause for it?

Issue 5: The Shafi'i Argument for Supererogatory Deeds over Marriage

The Shafi'is argue that engaging in supererogatory acts (Nawafil) is superior to engaging in marriage. We established that Jihad is a communal obligation (Fard Kifayah) based on the evidence \text{{وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى}}, because if Jihad were an individual obligation, the one sitting back would not be promised the best by God.

Once this is established, if a group undertakes Jihad, the obligation falls away from the rest. If they then engage in Jihad, it is certainly a supererogatory act. Furthermore, His saying \text{{وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا}} encompasses all Mujahideen, whether their Jihad was obligatory or recommended (Mandub). The one engaged in marriage is sitting back from Jihad. Therefore, striving in recommended Jihad is superior to engaging in marriage. And God knows best.

An-Nisa (The Women): Verse 97

\text{{إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا * إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا * فَأُولَئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا}}$

(Indeed, those whom the angels take in death while they were wronging themselves [by staying among the disbelievers], they will ask [the angels], "In what condition were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of God spacious enough for you to emigrate therein?" Then those, their refuge is Hell, and it is an evil destination, Except the oppressed among the men, women, and children who could find no means of escape nor guidance to a way—Then for those, it is hoped that God will pardon them. And God is ever Pardoning and Forgiving.)