SURAH AN-NISA (AYAH 71 to 80)

SECTION 10

Believers to be Cautioned.

Believers enjoined to be always on their guard---Those who sell this world’s life for the life hereafter---Reward for those who endeavour in the way of the Lord.

يَا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانْفِرُوا ثُبَاتٍ أَوِ انْفِرُوا جَمِيعًا {4:71}

[Q4:71] Yaaa aiyuhal lazeena aamanoo khuzoo hizrakum fanfiroo subaain awin firoo jamee'aa.
[Q4:71] O you who believe! Take your precaution, then go forth in detachments or go forth in a body.

[Q4:71] Wahai orang-orang yang beriman, bersedialah dan berjaga-jagalah (sebelum kamu menghadapi musuh), kemudian (bila dikehendaki) maralah (ke medan perang) sepuak demi sepuak atau (jika perlu) maralah serentak beramai-ramai. 

Fight against your enemies to DEFEND YOURSELVES AND YOUR FAITH.

______________________________________________________________________________________________

(4:71) Believers! Always be on your guard against encounters. *101 Then (as circumstance demands) either advance in detachments or advance in a body.

*101. This discourse was revealed after the Battle of Uhud, when the tribes living around Madina had been greatly encouraged by the defeat of the Muslims. Thus dangers seemed to surround the Muslims on all sides. Day in and day out news poured in about the hostile intentions of one tribe after another. Reports came in of attacks mounted now in one area, and then in another. The Muslims were again and again the victims of treachery. Their preachers were invited to preach and then put to the sword. Beyond Madina, neither their lives nor their property was secure. Consequently the Muslims had to prepare themselves for a fierce struggle, for a tremendous, all-out effort to ensure that the Islamic movement would not be crushed.

وَإِنَّ مِنْكُمْ لَمَنْ لَيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُمْ مُصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيدًا {4:72}

[Q4:72] Wa inna minkum lamal la yubatti'anna fa in asaabatkum museebatun qaala qad an'amal laahu 'alaiya iz lam akum ma'ahum shaheeda.
[Q4:72] And surely among you is he who would certainly hang back! If then a misfortune befalls you he says: Surely ALLAH (SWT) conferred a benefit on me that I was not present with them.

[Q4:72] Dan sesungguhnya ada di antara kamu: Orang-orang yang sengaja memberat-beratkan dirinya (juga orang lain, daripada turut mara ke medan perang). Kemudian kalau kamu ditimpa kemalangan (tercedera atau terbunuh) dia berkata: Sesungguhnya ALLAH (SwT) telah mengurniakan nikmat kepadaku, kerana aku tidak turut berperang bersama-sama mereka.

THESE VERSES REFER to the conduct of the hypocrites.

______________________________________________________________________________________________

(4:72) Among you there is such who lags behind, *102 then if some affliction strikes you, he says: 'Indeed Allah bestowed His favour upon me that I was not present with them.'

*102. Another meaning could be that such persons not only shirk the risks of fighting themselves but also go about spreading demoralization to discourage others from fighting in the name of God. 

وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِنَ اللَّهِ لَيَقُولَنَّ كَأَنْ لَمْ تَكُنْ بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا {4:73}

[Q4:73] Wa la'in asaabakum fadlum minal laahi la yaqoolanna ka al lam takum bainakum wa bainahoo mawaddatuny yaa laitanee kuntu ma'ahum fa afooza fawzan 'azeemaa.
[Q4:73] And if grace from ALLAH (SWT) come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune.

[Q4:73] Dan demi sesungguhnya kalau kamu beroleh limpah kurnia (kemenangan) dari ALLAH (SwT), sudah tentu dia mengatakan (dengan sesalnya), seolah-olah tidak ada hubungan kasih mesra antara kamu dengannya: Alangkah baiknya kalau aku turut serta bersama-sama mereka, supaya aku juga beroleh kemenangan yang amat besar? 

(see commentary for verse 72)

 (4:73) And if a bounty from Allah is given you, he says - and says as if there never was any affection between you and him - 'Oh, would that I had been with them, I would have come by a great gain.

فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۚ وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا {4:74}

[Q4:74] Falyuqaatil fee sabeelil laahil lazeena yashroonal hayaatad dunyaa bil Aakhirah; wa many-uqaatil fee sabeelil laahi fa yuqtal aw yaghlib fasawfa nu'teehi ajran 'azeemaa. 

[Q4:74] Therefore let those fight in the way of ALLAH (SWT), who sell this world's life for the hereafter; and whoever fights in the way of ALLAH (SWT), then be he slain or be he victorious, We shall grant him a mighty reward.

[Q4:74] Oleh itu, orang-orang (yang beriman) yang mengutamakan kebahagiaan akhirat daripada (kesenangan) kehidupan dunia, hendaklah mereka berperang pada jalan ALLAH (SwT) (untuk membela Islam) dan sesiapa yang berperang pada jalan ALLAH (SwT) lalu dia mati (gugur Syahid) atau beroleh kemenangan, maka Kami akan memberi kepadanya pahala yang besar

"In the way of ALLAH (SWT)" implies taking part in the holy war with pure heart AND clean motives, not for booty. A believing and devout warrior either wins a victory OR gives his life to attain martyrdom, BECAUSE ignominy of defeat is not for him. There is a mighty reward awaiting for him in the hereafter.

______________________________________________________________________________________________

(4:74) Let those who seek the life of the Next World in exchange for the life of this world fight in the way of Allah. *103 We shall grant a mighty reward to whoever fights in the way of Allah, whether he is slain or comes out victorious.

*103. The point stressed here is that fighting in the cause of God cannot be conducted by people engrossed in the pursuit of worldly benefits. This is the task of those who seek to please God, who have complete faith in Him and in the Hereafter, who are prepared to sacrifice all opportunities of worldly success and prosperity, and of all worldly interests, hoping thereby to win God's good pleasure. Irrespective of what happens in the present world such sacrifices will not be wasted in the Hereafter. Jihad (struggle in the cause of God) is not for those who mainly care for worldly benefits. 

وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا {4:75}

[Q4:75] Wa maa lakum laa tuqaatiloona fee sabeelil laahi walmustad'afeena minar rijaali wannisaaa'i walwildaanil lazeena yaqooloona Rabbanaaa akhrijnaa min haazihil qaryatiz zaalimi ahluhaa waj'al lanaa mil ladunka waliyanw waj'al lanaa mil ladunka naseeraa.
[Q4:75] And what reason have you that you should not fight in the way of ALLAH (SWT) and of the weak among the men and the women and the children, (of) those who say: Our Lord! Cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper.

[Q4:75] Dan apakah yang menghalang kamu (maka kamu) tidak mahu berperang pada jalan ALLAH (SwT) (untuk menegakkan agama Islam) dan (untuk menyelamatkan) orang-orang yang tertindas dari kaum lelaki, perempuan dan kanak-kanak, iaitu mereka yang selalu (berdoa dengan) berkata: Wahai Tuhan kami! Keluarkanlah kami dari negeri (Mekah) ini, yang penduduknya (kaum kafir musyrik) yang zalim dan jadikanlah bagi kami dari pihakMu seorang pemimpin yang mengawal (keselamatan agama kami) dan jadikanlah bagi kami dari pihakMu seorang pemimpin yang membela kami (dari ancaman musuh). 

THE PRIMARY MOTIVE TO FIGHT SHOULD BE TO DEFEND THE CAUSE OF ALLAH (SWT) AND ALSO TO PROTECT OR LIBERATE THE OPPRESSED AMONG MEN, WOMEN AND CHILDREN.

Ì  The pagans of Makka were ungodly and oppressive. When in Makka the Muslims used to ask the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to fight against them, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) could not take the desired action because he did not receive any such command from ALLAH (SWT);

BUT when the divine command to fight was revealed in Madina, most of the companions never came forward. They either watched the fighting from a safe distance or ran away from the battlefield.

¥  IT WAS ALI WHO FOUGHT FEARLESSLY AND WON VICTORIES IN ALL THE IMPORTANT BATTLES-BADR, UHAD, KHANDAQ, KHAYBAR AND MANY OTHER WARS.

______________________________________________________________________________________________

(4:75) How is it that you do not fight in the way of Allah and in support of the helpless - men, women and children -who pray: 'Our Lord, bring us out of this land whose people are oppressors and appoint for us from Yourself, a protector, and appoint for us from Yourself a helper'? *104.

*104. This refers to those wronged, persecuted men, women and children of Makka and of the other tribes in Arabia who had embraced Islam, but were able neither to emigrate nor to protect themselves from the wrongs to which they were subjected. These helpless people suffered many forms of persecution, and prayed for deliverance from oppression.

الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِ ۖ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا {4:76}

[Q4:76] Allazeena aamanoo yuqaatiloona fee sabeelil laahi wallazeena kafaroo yuqaatiloona fee sabeelit Taaghoot faqaatiloo awliyaaa'ash Shaitaan; inna kaidash Shairaani kaana da'eefa.
[Q4:76] Those who believe fight in the way of ALLAH (SWT), and those who disbelieve fight in the way of the Shaitan. Fight therefore against the friends of the Shaitan; surely the strategy of the Shaitan is weak.

[Q4:76] Orang-orang yang beriman, berperang pada jalan ALLAH (SwT) dan orang-orang yang kafir pula berperang pada jalan Taghut (Syaitan). Oleh sebab itu, perangilah kamu akan pengikut-pengikut Syaitan itu, kerana sesungguhnya tipu daya Syaitan itu adalah lemah.

The disbelievers were the soldiers of Shaytan, AND as the craft of Shaytan was rendered ineffective, they were defeated and destroyed.

______________________________________________________________________________________________

(4:76) Those who have faith fight in the way of Allah, while those who disbelieve fight in the way of taghut (Satan). *105 Fight, then, against the fellows of Satan. Surely Satan's strategy is weak. *106

*105. This lays down a clear verdict of God. To fight in the cause of God in order that His religion be established on earth is the task of men of faith, and whoever truly believes can never shirk this duty. To fight in the cause of taghut (authority in defiance of God) in order that the world may be governed by rebels against God is the task of unbelievers in which no believer can engage himself.
*106. Satan and his comrades-in-arms ostensibly undertake tremendous preparations and contrive all kinds of ingenious machinations. True men of faith, however, should not be intimidated either by such preparations or by machinations. For, no matter what they do, they are doomed to fail. 

SECTION 11

The Hypocrites’ attitude towards the Believers

The refusal of the Hypocrites to fight---Their secret plans---Their propagating falsehood---The Apostle enjoined to fight even single-handed---To depend upon ALLAH---To ponder over teachings of the Holy Qur’an.

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَىٰ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِمَنِ اتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا {4:77}

[Q4:77] Alam tara ilal lazeena qeela lahum kuffooo aidiyakum wa aqeemus Salaata w aaatuz Zakaata falammaa kutiba 'alaihimul qitaalu izaa fareequm minhum yakhshawnnan naasa kakhashyatil laahi aw ashadda khashyah; wa qaaloo Rabbanaa lima katabta 'alainal qitaala law laaa akhkhartanaa ilaaa ajalin qareeb; qul mataa'ud dunyaa qaleelunw wal Aakhiratu khairul limanit taqaa wa laa tuzlamoona fateelaa.

[Q4:77] 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 (SWT), 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.

[Q4:77] Tidakkah engkau (hairan) melihat (wahai Muhammad), akan orang-orang yang (pernah) dikatakan kepada mereka: Tahanlah tangan kamu (daripada bertindak melancarkan perang yang belum diizinkan) dan dirikanlah sembahyang serta berikanlah zakat. (Mereka meminta juga hendak berperang), kemudian apabila mereka diperintahkan berperang, tiba-tiba sepuak di antara mereka merasa gerun kepada manusia sama seperti mereka merasa gerun kepada (azab) ALLAH (SwT) atau lebih gerun lagi. Lalu mereka (merayu kepada ALLAH (SwT) dengan) berkata: Wahai Tuhan kami, mengapa Engkau wajibkan kami berperang (pada saat ini)? Mengapa Engkau tidak biarkan kami hingga ke tempoh yang singkat (iaitu akhir hayat kami)? Katakanlah (wahai Muhammad): Harta benda yang menjadi kesenangan di dunia ini adalah sedikit sahaja, (dan akhirnya akan lenyap) dan (balasan) hari akhirat itu lebih baik lagi bagi orang-orang yang bertakwa (kerana ia lebih mewah dan kekal selama-lamanya) dan kamu pula tidak akan dianiaya sedikit pun.

Refer to the uncertain and hypocritical behaviour of the companions described in verse 75 of this surah. They were filled with fear of mortal men as though it were the fear of ALLAH (SWT) and even more.

"Why did you O Lord, make war compulsory for us? Why did you not allow us to live a little more?"

These lamentations betray the hidden hypocrisy in their hearts which had tempted them to come into the fold of Islam for worldly gains and enjoyment of the pleasures of life, BUT when death loomed huge before their eyes they began to cry and wanted to stay safe in their homes.

______________________________________________________________________________________________

(4:77) 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, *107 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. *108

*107. This verse can be interpreted in three ways, and each meaning is equally valid: First, that those who now shirked to fight in the cause of God were themselves initially eager to fight. They often approached the Prophet (peace be on him), saying that they were being wronged, beaten, persecuted and abused, that' their patience was exhausted, and that they wanted permission to fight. They had then been told to be patient and continue to purify their souls by observing Prayers and dispensing Zakah. At that time they had felt disconcerted by this counsel of patience. Later on, some of those very same people were to tremble at the first sight of the enemy and the dangers of warfare.
Second, that they remained highly 'religious' as long as they were asked merely to pray and pay Zakah, which entailed no risk to their lives. But as soon as that phase was over and they were asked to expose themselves to danger, they began to shiver with fear.
Third, that in the former times the same people had unsheathed their swords for trivial causes. They had fought for loot and plunder, and engaged in feuds motivated by animal impulses, so much so that feuding had almost become their national pastime. At that time they had been told to abstain from bloodshed and to reform themselves by observing Prayers and dispensing Zakah. When, later on, the same people were told that the time had come for them to fight in the cause of God, those who had shown themselves to be lions while fighting for their own selfish causes turned out to be as meek as lambs. The strong hands which had wielded the sword so firmly, and had used it so fiercely for the sake of either personal or tribal honour, or for Satan's sake, became almost paralysed.
Each of these three meanings applies to a different kind of person, but the actual words of the verse seem to apply equally to all who shirked fighting in the cause of God. 
*108. Were they to serve the religion of God and spend their energy in that cause, they would surely be rewarded by Him.

أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ ۗ وَإِنْ تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هَٰذِهِ مِنْ عِنْدِ اللَّهِ ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هَٰذِهِ مِنْ عِنْدِكَ ۚ قُلْ كُلٌّ مِنْ عِنْدِ اللَّهِ ۖ فَمَالِ هَٰؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا {4:78}

[Q4:78] Ainamaa takoonoo yudrikkumul mawtu wa law kuntum fee buroojim mushai yadah; wa in tusibhum hasanatuny yaqooloo haazihee min indil laahi wa in tusibhum saiyi'atuny yaqooloo haazihee min 'indik; qul kullum min 'indillaahi famaa lihaaa 'ulaaa'il qawmi laa yakkaadoona yafqahoona hadeesaa.
[Q4:78] Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from ALLAH (SWT); and if a misfortune befalls them, they say: This is from you. Say: All is from ALLAH (SWT), but what is the matter with these people that they do not make approach to understanding what is told (them)?

[Q4:78] Di mana jua kamu berada, maut akan mendapatkan kamu (bila sampai ajal), sekalipun kamu berada dalam benteng-benteng yang tinggi lagi kukuh dan kalau mereka beroleh kebaikan (kemewahan hidup), mereka berkata: Ini adalah dari sisi ALLAH (SwT) dan kalau pula mereka ditimpa bencana, mereka berkata: Ini adalah dari (sesuatu nahas) yang ada padamu. Katakanlah (wahai Muhammad): Semuanya itu (kebaikan dan bencana) adalah (berpunca) dari sisi ALLAH (SwT). Maka apakah yang menyebabkan kaum itu hampir-hampir tidak memahami perkataan (nasihat dan pengajaran)? 

DEATH IS CERTAIN. It overtakes every mortal created being wheresoever he or she be, even in the safest of fortresses.

It is reported that in the year of hijrat the harvest in Madina was not as good as it used to be, therefore, the Jews availed the opportunity to attribute the bad harvest to the arrival of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in order to create doubts in the minds of the newly converts. It has been made clear that everything is from ALLAH (SWT) BUT WHAT COMES TO US OF GOOD IS VERILY FROM ALLAH (SWT) AND WHAT COMES TO US OF EVIL IS FROM OUR OWN SELVES (OUR ACTIONS).

r  Please refer to the commentary of al-Fatihah 1:5 pertaining to "action and reaction".

GOOD AND EVIL, BLESSINGS AND PUNISHMENT, ARE FROM ALLAH (SWT), BUT no distress afflicts a man UNLESS he earns it by his own mistakes or blunders. LIKE BOUNTIES AND BLESSINGS, MISFORTUNE ALSO COMES FROM THE LORD BUT IS EARNED BY MAN THROUGH HIS OWN WRONGDOING.

»    After the battle of Uhad the hypocrites held the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) responsible for the fiasco which in fact was the result of not obeying his orders and running away from the battlefield. lt was a misfortune they themselves caused to happen. TO HOLD THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) RESPONSIBLE FOR ANY THING MEANS TO HOLD ALLAH (SWT) RESPONSIBLE.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was sent to the whole mankind as a messenger for all times. Also refer to al-Araf 7:158; al-Anbiya 21:107; Saba 34:28.

Matthew 10: 5, 6; and 15: 22 to 26 confirm that Isa was sent to ‘the lost sheep of the house of Israil.’

______________________________________________________________________________________________

(4:78) Wherever you might be, death will overtake you even though you be in massive towers. And when some good happens to them, they say: 'This is from Allah'; whereas when some misfortune befalls them, they say: 'This is because of you'. *109 Say: 'All is from Allah.' What has happened to this people that they seem to understand nothing?

*109. When such people encounter success and victory, they attribute it to the grace of God. They allow themselves to forget that this grace came to them through no one but the Prophet (peace be on him). When they are either beaten or face setbacks because of their own faults and weaknesses they gratuitously exonerate themselves and place the blame squarely on the Prophet (peace be on him).

مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ ۚ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا {4:79}

[Q4:79] Maaa asaabaka min hasanatin faminal laahi wa maaa asaaabaka min saiyi'atin famin nafsik; wa arsalnaaka linnaasi Rasoolaa; wa kafaa billaahi Shaheedaa.

[Q4:79] Whatever benefit comes to you (O man!), it is from ALLAH (SWT), and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as a messenger; and ALLAH (SWT) is sufficient as a witness.

[Q4:79] Apa jua kebaikan (nikmat kesenangan) yang engkau dapati maka ia adalah dari ALLAH (SwT) dan apa jua bencana yang menimpamu maka ia adalah dari (kesalahan) dirimu sendiri dan Kami telah mengutus engkau (wahai Muhammad) kepada seluruh umat manusia sebagai seorang Rasul (yang membawa rahmat) dan cukuplah ALLAH (SwT) menjadi saksi (yang membuktikan kebenaran hakikat ini).

In the preceding verse it has been said that EVERYTHING IS FROM ALLAH (SWT). GOOD AND EVIL, BOUNTIES AND PUNISHMENTS ARE FROM ALLAH (SWT). WHILE BENEFITS AND BOUNTIES ARE FROM ALLAH (SWT), NO EVIL OR DISTRESS AFFLICTS A MAN UNLESS MAN EARNS THEM BY HIS OWN MISTAKES OR BLUNDERS.

Ä  In the previous verse, in reply to the hypocrites who attributed misfortune to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), it is aid misfortune as well as fortune, both are from ALLAH (SWT).

Ä  In this verse it is said in explaining the phenomena that though misfortune also comes from ALLAH (SWT) BUT it is earned by man through his own doings.

‘Arsalnaka linnasi Rasoola’ i.e., ‘We sent thee (O’ Our Prophet) as Our Apostle to mankind.’ The people are informed of the position of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as an apostle not for any particular people or age as Jesus or any other prophet was (Math 15:22-26) but for mankind as a whole for all times.  

v  Of the apostles of ALLAH (SWT) who had been sent to the different parts of the earth in the different ages, there were such among them who had been sent for their tribe and some to a particular people like Jesus who had himself openly declared his actual position as the one sent to the children of Israel.

“While sending his disciples to preach the Gospel, Jesus warned them not to go to everyone but only to the lost sheep of the house of Israel.” (Math. 10:5)

ALLAH (SWT) declares to mankind that the HOLY PROPHET MUHAMMAD (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has been sent to the human race as a whole. This fact has been repeated in 7:158; 21:107 and 34:28. In declaring the position of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) the address is to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself. It does not mean that the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) did not know his own position BUT IT IS TO BE DECLARED for the information of the people.

r  THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) RESPONSIBILITY AS AN AUTHORITY IS IDENTIFIED WITH ALLAH (SWT)’S. THUS HOLDING THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) RESPONSIBLE MEANS HOLDING ALLAH (SWT) RESPONSIBLE.

_____________________________________________________________________________________

(4:79) Whatever good happens to you is from Allah; and whatever misfortune smites you is because of your own action. We have sent you to mankind (O Muhammad!) as a Messenger, and Allah is sufficient as a witness.

مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَنْ تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا {4:80}

[Q4:80] Man yuti'ir Rasoola faqad ataa'al laaha wa man tawallaa famaaa arsalnaaka 'alaihim hafeezaa.

[Q4:80] Whoever obeys the Messenger, he indeed obeys ALLAH (SWT), and whoever turns back, so We have not sent you as a keeper over them.
[Q4:80] Sesiapa yang taat kepada Rasulullah, maka sesungguhnya dia telah taat kepada ALLAH (SwT) dan sesiapa yang berpaling ingkar, maka (janganlah engkau berdukacita wahai Muhammad), kerana Kami tidak mengutusmu untuk menjadi pengawal (yang memelihara mereka dari melakukan kesalahan). 

OBEDIENCE TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAS BEEN DECLARED AS OBEDIENCE TO ALLAH (SWT), THEREFORE, ***IT MUST BE ABSOLUTE AND UNCONDITIONAL.

ǂ    Refer to the commentary of verses 59 and 64 to 69 of this surah AND JUDGE THE STATEMENT of the companion **who refused to bring the pen and paper on the pretext that the old man was in a delirium AND **the book of ALLAH (SWT) was sufficient for the Muslims.

In the light of "nor does he speak of his own desire (Najm 53:3)", if any event, contrary to this divine declaration, is stated in Sahihs or Musnads or Tafsirs of the Muslim scholars, IT SHOULD BE REJECTED OUTRIGHT.

______________________________________________________________________________________________

(4:80) He who obeys the Messenger thereby obeys Allah; as for he who turns away, We have not sent you as a keeper over them! *110

*110. Such people are responsible for their own conduct. It is they rather than the Prophet (peace be on him) who will be censured. The task entrusted to the Prophet (peace be on him) was merely to communicate to them the ordinances and directives of God and he acquitted himself of it very well. It was not his duty to compel them to follow the right way, so that if they failed to follow the teachings communicated to them by the Prophet (peace be on him) the responsibility was entirely theirs. The Prophet (peace be on him) would not be questioned as to why they disobeyed.