Surah An-Nisa, Ayah 87

Allah Commands His Messenger to Perform Jihad

Allah commands His servant and Messenger, Muhammad ﷺ, to himself fight in Jihad and not to be concerned about those who do not join Jihad. Hence Allah's statement,

لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ

(you are not tasked (held responsible except for yourself,) Ibn Abi Hatim recorded that Abu Ishaq said, "I asked Al-Bara bin `Azib about a man who meets a hundred enemies and still fights them, would he be one of those referred to in Allah's statement,

وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

(And do not throw yourselves into destruction (by not spending your wealth in the cause of Allah)) He said, `Allah said to His Prophet,

After that comes verse 87 اللَّـهُ لَا إِلَـٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَ‌يْبَ فِيهِ which means that there is no object worthy of worship other than Allah. So, it exhorts: Believe in Him as the only object of your worship and whatever you do let that be with the intention of an act of worship or ` ibadah before Him. He will gather everyone on the Day of Qiyamah, the fateful Day of Doom, in which there is no doubt. That will be the Day when He will give everyone the return for whatever deeds he will come up with the promise that Qiyamah will come and the news that there will be reward and punishment at that time is all true. This is true because this °news° of what will happen is given by Allah, وَمَنْ أَصْدَقُ مِنَ اللَّـهِ حَدِيثًا - and whose word can be more true than that of Allah?

One form that religiosity takes is the public observance of certain outward rites and, without making any changes in one’s life, regarding oneself as a religious person. Such a ‘religion’ is resented by no one; no one feels any need to oppose it. Another form of religion is that which calls for sacrifice; one that entails one’s lifestyle being disturbed. Whenever this latter kind of religiousness is invoked, people become divided. One group which opposes this is made up of those who have established their leadership in the religious field by observing certain rites which do not call for any sacrifice of their worldly interests. They follow the maxim that speaking in defence of truth amounts to damaging one’s worldly interests, whereas either remaining silent or opposing the truth brings great worldly benefits. They therefore oppose the religion of sacrifice, as it would bring them down from their established positions. There is quite another group, however, which consists of those who have a live conscience and who judge matters by rising above considerations of gain and expediency. They do not hesitate to accept a reality proved by argument. True Muslims are directed not to let their social relationships be affected and constrained due to such differences and not to adopt a discourteous attitude towards others. A Muslim’s attitude is expected to be free from reactionary impulses. He knows that it is for God to judge and requite as He wishes.