Tafsir of An-Nisa' 4:83

They are a group of the weak among the Muslims who lacked experience in affairs and the ability to perceive the inner nature of matters. When news reached them regarding the military expeditions (saraya) of the Messenger of Allah (ﷺ)—whether of safety and peace, or of fear and setbacks—they would "spread it about."

Their spreading of this news was corruptive. Had they referred that news back to the Messenger of Allah (ﷺ) and to those in authority among them—the senior Companions who were insightful in affairs, or those who were appointed to command—"those who can investigate it"—meaning those who possess the knowledge to manage what they were informed of—would have known its proper handling.

"Those who investigate it" are those who extract the proper course of action through their intelligence, experience, and knowledge of warfare and its stratagems.

It is said: They would learn from the Messenger (ﷺ) and those in authority about a state of security and confidence in victory over some enemies, or a state of fear and apprehension. They would then spread it, causing it to circulate until it reached the enemies, making their spreading of it a source of corruption. Had they referred it to the Messenger and those in authority, and entrusted it to them—acting as if they had not heard it—those who investigate it would have known how to manage it, what to pursue, and what to leave.

It is also said: They would hear from the mouths of the hypocrites some news about the expeditions that was merely speculative and of unknown validity, and they would spread it, causing it to become a calamity for the believers. Had they referred it to the Messenger and those in authority, saying, "We shall remain silent until we hear it from them and know whether it is something to be spread or not," then those who investigate it—those who receive it from the Messenger and those in authority, extracting the knowledge from their direction—would have known its validity and whether it should be spread.

It is said: "He spread the secret" (adha'a al-sirr) and "He spread it about" (adha'a bihi). It is said in poetry: "He spread it among the people until it was as if it were on a high place, a fire kindled with tinder."

It is permissible that the meaning is "they performed the act of spreading," which is more emphatic than "they spread it." It is recited as li-'ilmihi (with a sukun on the lam), similar to the verse: "If I provoke him, he becomes agitated, as a young camel becomes agitated..."

Al-nabt is the water that comes out of a well when it is first dug. Inbatuhu and istinbatuhu mean its extraction. It is used metaphorically for the meanings and strategies that a person extracts through the excellence of their mind regarding matters that are difficult and concerning.

"And if not for the favor of Allah upon you and His mercy"—which is the sending of the Messenger, the revelation of the Book, and divine guidance—"you would have followed Satan"—you would have remained in disbelief—"except for a few"—among you, or except for a few followers.

Regarding what was mentioned in the preceding verses about their discouragement from fighting, their outward display of obedience, and their inward concealment of the opposite, He said:

"So fight in the way of Allah"—even if they isolate you and leave you alone.

"You are not held responsible except for yourself"—other than your own self alone, you are not obligated to bring others to the jihad. For Allah is your helper, not the armies. If He wills, He will grant you victory alone, just as He grants you victory while thousands are around you.

It is said: He called the people to go out for the "Minor Badr," as Abu Sufyan had made an appointment with the Messenger of Allah (ﷺ) to meet there. Some people disliked going out, so this was revealed. He went out, and there were only seventy with him; he did not rely on anyone. Had no one followed him, he would have gone out alone. It is recited as la tukallaf (in the jussive mood as a prohibition) and la nukallifu (with a nun and a kasra on the lam), meaning: "We do not hold anyone responsible except for yourself alone."

"And encourage the believers"—there is nothing upon you regarding their affairs except encouragement, not harshness toward them.

"Perhaps Allah will restrain the might of those who disbelieve"—who are the Quraysh. And indeed, their might was restrained, for it appeared to Abu Sufyan, and he said, "This is a year of drought, and they have no provisions except sawiq (barley meal), and they will not meet except in a year of abundance," so he returned with them.

"And Allah is stronger in might"—than the Quraysh—"and stronger in punishment."