An-Nisaa 4:76

"Those who believe fight in the cause of Allāh, and those who disbelieve fight in the cause of ṭāghūt. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak."

Encouraging Jihad to Defend the Oppressed

Allah encouraged His believing servants to perform Jihad in His cause and to strive hard to save the oppressed Muslims in Makkah, men, women and children who were restless because of having to remain there. This is why Allah said,

الَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ

(whose cry is: "Our Lord! Rescue us from this town), referring to Makkah. In a similar Ayah, Allah said,

وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ الَّتِى أَخْرَجَتْكَ

(And many a town, stronger than your town which has driven you out) Allah then describes this town,

الظَّـلِمِ أَهْلُهَا وَاجْعَلْ لَّنَا مِن لَّدُنْكَ وَلِيّاً وَاجْعَلْ لَّنَا مِن لَّدُنْكَ نَصِيراً

(whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help) meaning, send protectors and helpers for us. Al-Bukhari recorded that Ibn `Abbas said, "I and my mother were from the oppressed (in Makkah)." Allah then said,

الَّذِينَ ءَامَنُواْ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ وَالَّذِينَ كَفَرُواْ يُقَـتِلُونَ فِى سَبِيلِ الطَّـغُوتِ

(Those who believe, fight in the cause of Allah, and those who disbelieve, fight in the cause of the Taghut. ) Therefore, the believers fight in obedience to Allah and to gain His pleasure, while the disbelievers fight in obedience to Shaytan. Allah then encourages the believers to fight His enemies,

فَقَـتِلُواْ أَوْلِيَاءَ الشَّيْطَـنِ إِنَّ كَيْدَ الشَّيْطَـنِ كَانَ ضَعِيفاً

(So fight against the friends of Shaytan; ever feeble indeed is the plot of Shaytan).

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلَوةَ وَءَاتُواْ الزَّكَوةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً - أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ فَمَا لِهَـؤُلاءِ الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثاً

Аллах сообщил о том, что правоверные сражаются ради Него, тогда как неверующие сражаются на пути тагута. Под ним здесь подразумевается сатана. Из этого можно сделать несколько выводов. Во-первых, раб сражается на пути Аллаха в зависимости от своей веры, искренности и приверженности дороге Пророка, да благословит его Аллах и приветствует. Участие в джихаде на пути Аллаха является одним из результатов и требований правой веры. В то же время участие в боевых действиях на пути тагута является результатом и неизбежным следствием неверия. Во-вторых, если человек сражается на пути Аллаха, то ему надлежит проявлять терпение и стойкость, которые не способны проявить остальные люди, ибо если клевреты сатаны проявляют терпение и сражаются с правоверными, исповедуя при этом ошибочные воззрения, то приверженцы истины обязаны проявлять эти качества в еще большей степени. Всевышний сказал: «Не проявляйте слабости при преследовании врага. Если вы страдаете, то они тоже страдают так, как страдаете вы. Но вы надеетесь от Аллаха на то, на что они не надеются» (4:104). В-третьих, сражаясь на пути Аллаха, человек опирается на надежную опору, которой являются истина и упование на Него. Обладая силой и имея надежную опору, он должен проявлять гораздо больше терпения, стойкости и усердия, чем воины, сражающиеся ради лжи, далекой от истины и не имеющей славного конца. Затем Аллах велел сражаться против клевретов сатаны и помнить о том, что его козни слабы. Козни строят для того, чтобы незаметно навредить своему противнику. Сатана может строить любые козни, но все они очень слабы и не могут навредить истине или противостоять козням, которые строит Аллах, оберегая Своих верующих рабов.

Praying to Allah is the panacea for all hardships

The words of prayer in verse 75: يَقُولُونَ رَ‌بَّنَا أَخْرِ‌جْنَا tell us that one of the reasons why the command to fight came was the prayer made by these weak Muslim men and women. Allah Almighty responded to their prayer and commanded Muslims to wage Jihad against their oppressors and which put an end to their hardships immediately.

The objectives of war

Verse 76 says that الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّـهِ :those who believe fight in the way of Allah and those who disbelieve fight in the way of Taghut.' This clearly shows that the purpose for which a believer strives is to see that the Divine Law becomes operative in this world and that the authority of Allah Almighty reigns supreme, because He is the master of all. He has created the universe in His infinite wisdom, and His Law is based on pure justice, and when the rule of justice is established, there will be peace which sustains. In order that there be peace in the world, it is necessary that it is run under a law which is the Law of the Lord. So, when a true and perfect Muslim fights in a war, this is the purpose before him.

But, in sharp contrast to him, disbelievers seek to spread the message of kufr, give it the widest possible currency, and work to bring about the ascendency of disbelief. They are all too eager to see that satanic powers rule the world so that everything that constitutes kufr and shirk can be enforced in the universal order giving it the sheen and glamour of something seemingly positive. Since kufr and shirk are the ways of the Satan, therefore, the disbelievers help the Satan in doing his job.

The guile of Satan is feeble

The last sentence of verse 76: إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا assures that the deceptive plans made by Satan are weak and insubstantial because of which he cannot harm or hurt true Muslims in any way whatsoever. So, Muslims should really not demur when it comes to fighting against the friends of Satan, that is, against the disbelievers. This is because their helper is none other but Allah Himself and, with Allah on their side, the game plan of the Satan is not going to work for them.

And this is what happened at the battle of Badr. There was the Satan by the side of the disbelievers, dishing out his tall claims before them, telling them; لَا غَالِبَ لَكُمُ الْيَوْمَ 'this day, nobody is going to over-power you' - because: إِنِّي جَارٌ‌ لَّكُمْ I am your helper by your side. I shall be there with my armies to support you.) When the actual fighting began, he did advance with his army, but no sooner did he notice that angels have arrived to help Muslims, all plans he had made were frustrated and he took to his heels, saying to his disbelieving accomplices: إِنِّي بَرِ‌يءٌ مِّنكُمْ إِنِّي أَرَ‌ىٰ مَا لَا تَرَ‌وْنَ إِنِّي أَخَافُ اللَّـهَ ۚ وَاللَّـهُ شَدِيدُ الْعِقَابِ I bear no responsibility for you. I see what you do not see. I fear Allah for Allah is severe when punishing.) (Mazhari)

That the guile of Satan has been called 'feeble' in this verse (76) is not an isolated statement. There emerge two conditions right from this verse which provide us with an exception. The first one is that the person against whom the Satan is trying his guile must be a Muslim. Then, the second one is that the effort being made by that Muslim must be for the pleasure of Allah alone. In other words, he may not have any selfish motive behind his effort. The first condition emerges from the words: الَّذِينَ آمَنُوا (those who believe) and the second from: فِي سَبِيلِ اللَّـهِ (fight in the way of Allah). If either of the two conditions stop existing, then, it is not necessary that the guile of the Satan remains 'feeble' against him.

Sayyidna Ibn Abbas ؓ has said: When you see Satan, do not think twice. Attack him.' After that, he recited this very verse: إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا (No doubt, the guile of Satan is feeble.) (al-Qurtub)

Other English translations

Tafsīr · classical commentary

Encouraging Jihad to Defend the Oppressed