سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 95
لَّا يَسْتَوِى ٱلْقَـٰعِدُونَ مِنَ ٱلْمُؤْمِنِينَ غَيْرُ أُو۟لِى ٱلضَّرَرِ وَٱلْمُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ ٱللَّهُ ٱلْمُجَـٰهِدِينَ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ عَلَى ٱلْقَـٰعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَفَضَّلَ ٱللَّهُ ٱلْمُجَـٰهِدِينَ عَلَى ٱلْقَـٰعِدِينَ أَجْرًا عَظِيمًا ﴿95﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allâh with their wealth and their lives. Allâh has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allâh has promised good (Paradise), but Allâh has preferred those who strive hard and fight, above those who sit (at home) by a huge reward.
Word by Word — Arabic, Transliteration & Meaning
لَّا
lā
Not
يَسْتَوِى
yastawī
(are) equal
ٱلْقَـٰعِدُونَ
l-qāʿidūna
the ones who sit
مِنَ
mina
among
ٱلْمُؤْمِنِينَ
l-mu'minīna
the believers
غَيْرُ
ghayru
other than
أُو۟لِى
ulī
the ones (who are)
ٱلضَّرَرِ
l-ḍarari
[the] disabled
وَٱلْمُجَـٰهِدُونَ
wal-mujāhidūna
and the ones who strive
فِى
fī
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
بِأَمْوَٰلِهِمْ
bi-amwālihim
with their wealth
وَأَنفُسِهِمْ ۚ
wa-anfusihim
and their lives
فَضَّلَ
faḍḍala
Preferred
ٱللَّهُ
l-lahu
(has) Allah
ٱلْمُجَـٰهِدِينَ
l-mujāhidīna
the ones who strive
بِأَمْوَٰلِهِمْ
bi-amwālihim
with their wealth
وَأَنفُسِهِمْ
wa-anfusihim
and their lives
عَلَى
ʿalā
to
ٱلْقَـٰعِدِينَ
l-qāʿidīna
the ones who sit
دَرَجَةًۭ ۚ
darajatan
(in) rank
وَكُلًّۭا
wakullan
And (to) all
وَعَدَ
waʿada
promised
ٱللَّهُ
l-lahu
(has) Allah
ٱلْحُسْنَىٰ ۚ
l-ḥus'nā
the best
وَفَضَّلَ
wafaḍḍala
preferred
ٱللَّهُ
l-lahu
(has) Allah
ٱلْمُجَـٰهِدِينَ
l-mujāhidīna
the ones who strive
عَلَى
ʿalā
over
ٱلْقَـٰعِدِينَ
l-qāʿidīna
the ones who sit
أَجْرًا
ajran
(with) a reward
عَظِيمًۭا
ʿaẓīman
great
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.
95. 1. When this verse was revealed that those who strive in the way of Allah and those who sit at home are not equal, Abdullah bin Umm Maktum (the blind companion) and others submitted that we are excused, due to which we are compelled not to participate in jihad. The meaning was that because of sitting at home, we will not be able to attain the same reward as those who participate in jihad. Upon this, Allah Almighty revealed (غَیْرُ اُولِی الضَّرَرِ) "4:95 without an excuse," meaning those who sit at home with an excuse are equal partners in reward with the mujahideen because it is the excuse that has prevented them. (Sahih Bukhari, Book of Jihad)
95. 2. That is, the superiority that those who strive with their lives and wealth will attain, those who do not participate in jihad, although deprived of it, Allah Almighty has promised good to both. From this, the scholars have deduced that in general circumstances, jihad is not an individual obligation (fard 'ayn), but a collective obligation (fard kifayah), meaning if enough people participate in jihad as needed, then this obligation is considered fulfilled on behalf of the rest of the people of that area.
95. 2. That is, the superiority that those who strive with their lives and wealth will attain, those who do not participate in jihad, although deprived of it, Allah Almighty has promised good to both. From this, the scholars have deduced that in general circumstances, jihad is not an individual obligation (fard 'ayn), but a collective obligation (fard kifayah), meaning if enough people participate in jihad as needed, then this obligation is considered fulfilled on behalf of the rest of the people of that area.
