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Qur'an 4:71

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Qur'an 4:71
Verse's Information
Suraal-Nisa'
Verse71
Juz'5
Page89
Content Information
Place of
Revelation		Medina
TopicJihad
AboutReadiness and Jihad against disbelievers
Related VersesVerse of Nafy al-Sabil (Qur'an 4:141)


Qur'an 4:71, known as the Verse of Ḥidhr (Arabic: آية الحِذْر), is the seventy-first verse of Sura al-Nisa' which calls Muslims to readiness and vigilance against the enemy[1] and encourages them to Jihad permanently and perpetually,[2] warning them against laziness in this matter.[3] According to exegetes, in this verse, out of compassion and kindness,[4] God addresses Muslims,[5] believers,[6] the sincere ones (mukhliṣīn),[7] or those who have verified God and the Messenger,[8] commanding them to perform Jihad in the way of God against the disbelievers[9] or hypocrites.[10] He commands them to maintain military readiness and prepare for war;[11] in the first stage, they should watch the enemy, and for confrontation and Jihad, they should move towards the enemy firmly and determinedly[12] with full equipment.[13] In confronting them, based on expediency,[14] they should use various methods and tactics,[15] and depending on the enemy, they should move in multiple detachments or collectively to repel the danger.[16]

According to exegetes, the obligation of movement and general mobilization of the entire Islamic ummah is derived from this verse;[17] and considering the word "jamiʿan" (all together) in the verse, it is inferred that it is obligatory for all Muslims to be ready to confront the enemy.[18] It includes both the army and the nation;[19] therefore, this ruling is not exclusive to a specific group of Muslims;[20] although some exegetes have described the meaning of the verse as a large army[21] or the gathering of a single army.[22]Some exegetes have interpreted "ḥidhr" as Weapon (silaḥ)[23] or a tool by which a person protects themselves from the dangers of the enemy.[24] However, others have derived a broader meaning from the verse[25] and believe that "ḥidhr" includes any material and spiritual means, including knowledge of the enemy's position, type of weapon, war methods, number of weapons, and on the other hand, the mobilization of cultural, economic, and human resources and the use of the most perfect type of weapon; because they consider all these items effective in achieving the meaning of "ḥidhr".[26]

Various messages have been derived from this verse in different exegetical books, some of which are: This verse is a comprehensive and all-encompassing command to all Muslims in every age to be always ready to defend their borders;[27] Muslims must use any means for defense and even the mobilization of all individuals of the ummah if necessary;[28] permanent readiness of Muslims in all psychological, military, economic, and cultural fields and the use of different tactics to confront the enemy.[29]

Notes

  1. ↑ Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 4, p. 196; Qurashī Banābī, Tafsīr-i aḥsan al-ḥadīth, vol. 2, p. 401.
  2. ↑ Sabzawārī, Al-Jadīd, vol. 2, p. 309.
  3. ↑ Maybudī, Kashf al-asrār, vol. 2, p. 578.
  4. ↑ Sulṭān ʿAlī Shāh, Bayān al-saʿāda, vol. 2, p. 36.
  5. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 4, p. 2.
  6. ↑ Ṭūsī, Al-Tibyān, vol. 3, p. 252.
  7. ↑ Thaʿālibī, Tafsīr al-Thaʿālibī, vol. 2, p. 260; Qurṭubī, Al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 5, p. 273; Shawkānī, Fatḥ al-qadīr, vol. 1, p. 561.
  8. ↑ Abū l-Futūḥ Rāzī, Rawḍ al-jinān, vol. 6, p. 17.
  9. ↑ Qurṭubī, Al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 5, p. 273; Thaʿālibī, Tafsīr al-Thaʿālibī, vol. 2, p. 260.
  10. ↑ Sulṭān ʿAlī Shāh, Bayān al-saʿāda, vol. 2, p. 36.
  11. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 3, p. 112; Jaʿfarī, Tafsīr-i Kawthar, vol. 2, p. 481.
  12. ↑ Ibn ʿAṭiyya, Al-Muḥarrar al-wajīz, vol. 2, p. 77.
  13. ↑ Maybudī, Kashf al-asrār, vol. 2, p. 578; Thaʿālibī, Tafsīr al-Thaʿālibī, vol. 2, p. 260.
  14. ↑ Abū l-Futūḥ Rāzī, Rawḍ al-jinān, vol. 6, p. 18.
  15. ↑ Quṭb, Fī ẓilāl al-Qurʾān, vol. 2, p. 704.
  16. ↑ Thaʿlabī, Al-Kashf wa l-bayān, vol. 3, p. 343; Qummī Mashhadī, Tafsīr kanz al-daqāʾiq, vol. 3, p. 472.
  17. ↑ Mughniyya, Al-Tafsīr al-kāshif, vol. 2, p. 374.
  18. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 4, p. 4.
  19. ↑ Mughniyya, Al-Tafsīr al-kāshif, vol. 2, p. 374.
  20. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 4, p. 4.
  21. ↑ Thaʿālibī, Tafsīr al-Thaʿālibī, vol. 2, p. 260; Jazāʾirī, ʿUqūd al-marjān, vol. 1, p. 474.
  22. ↑ Shawkānī, Fatḥ al-qadīr, vol. 1, p. 561.
  23. ↑ Ibn Sulaymān, Tafsīr Muqātil b. Sulaymān, vol. 1, p. 388; Ṭabarānī, Al-Tafsīr al-kabīr, vol. 2, p. 260; Ṭabarī, Jāmiʿ al-bayān, vol. 5, p. 104; Shubbar, Al-Jawhar al-thamīn, vol. 2, p. 66; Ṭabāṭabāʾī, Al-Mīzān, vol. 4, p. 416.
  24. ↑ Ṭabarsī, Tafsīr jawāmiʿ al-jāmiʿ, vol. 1, p. 269; Ṭayyib, Aṭyab al-bayān, vol. 4, p. 132; ʿĀmilī, Tafsīr-i ʿĀmilī, vol. 3, p. 33.
  25. ↑ Ibn ʿAṭiyya, Al-Muḥarrar al-wajīz, vol. 2, p. 77.
  26. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 4, pp. 3-4.
  27. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 4, p. 3.
  28. ↑ Mughniyya, Al-Tafsīr al-kāshif, vol. 2, p. 374; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 4, p. 197.
  29. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 2, p. 103; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 4, pp. 196-197.

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