Surah Al-Fath (48) — Ayah 17
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ { وَ مَنْ يُّطِعِ اللّٰهَ وَ رَسُوْلَهٗ … :} Whoever truly cannot go out for jihad due to a genuine excuse, but with sincerity of heart remains obedient and well-wishing to Allah and His Messenger, Allah will also admit him to those gardens beneath which rivers flow. Such people, despite staying behind, will be considered as having participated in jihad. See also the hadith mentioned in the commentary of Surah At-Tawbah, Ayah (91): « مَا عَلَى الْمُحْسِنِيْنَ مِنْ سَبِيْلٍ ».
➌ { وَ مَنْ يُّطِعِ اللّٰهَ وَ رَسُوْلَهٗ … :} Baqa'i has explained its commentary as follows: the meaning of the conjunction "waaw" is that there is an omitted sentence before it: {’’ أَيْ فَمَنْ تَخَلَّفَ مِنَ الضُّعَفَاءِ فَلَا حَرَجَ عَلَيْهِ وَمَنْ يُّطِعِ اللّٰهَ وَ رَسُوْلَهُ…‘‘} that is, then among the blind, the lame, and the sick, whoever stays behind, there is no blame upon him, and whoever does not stay behind but, despite the excuse, goes out in obedience to Allah and His Messenger, Allah will admit him to those gardens beneath which rivers flow. And whoever turns away from jihad not due to an excuse but out of reluctance to obey, Allah will give him a painful punishment. Some acceptable excuses for not going out for jihad have already been mentioned earlier in Surah At-Tawbah (91, 92).
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[22]
Jihad is Not an Individual Obligation (Fard ‘Ayn):
In this verse, it is stated that the hypocrites merely make excuses. The truly excused people who are exempted from jihad are those who are not physically healthy. For example: the blind, the lame, the disabled, the sick, minors, children, the elderly who are weak and frail, the insane, and those of unsound mind. In addition, there are some other excuses that are acceptable in the eyes of the Shariah. For example: a slave, or a healthy person who, due to poverty, cannot even provide the equipment for war. Or, for instance, a person whose parents or one of them is elderly and in need of their son's service. It should be clear that if the parents are Muslim, no one can participate in jihad without their permission. But if the parents are disbelievers, then there is no need for their permission.
[23] Although this verse and its ruling include all those who are obedient to Allah and His Messenger, in the context of the subject, it can also be understood that if the excused people muster courage and somehow participate in jihad, there is a great reward for them. And whoever, despite the announcement of participation by the Imam of the time and in the absence of any Shariah excuse, does not take part in jihad, Allah will give him a severe punishment.
