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كان المؤمنون في إبتداء الاسلام وهم بمكة مأمورين بالصلاة والزكاة وإن لم تكن ذات النصب وكانوا مأمورين بمواساة الفقراء منهم وكانوا مأمورين بالصفح والعفو عن المشركين والصبر إلى حين وكانوا يتحرقون ويودون لو أمروا بالقتال ليشتفوا من أعدائهم ولم يكن الحال إذ ذلك مناسباً لأسباب كثيرة منها قلة عددهم بالنسبة إلى كثرة عدد عدوهم ومنها كونهم كانوا في بلدهم وهو بلد حرام أشرف بقاع الأرض فلم يكن الأمر بالقتال فيه إبتداء كما يقال فلهذا لم يؤمر بالجهاد إلا بالمدينة لما صارت لهم دار ومنعة وأنصار ومع هذا لما أمروا بما كانوا يودونه جزع بعضهم منه وخافوا مواجهة الناس خوفاً شديداً … ﴿ ولا تظلمون فتيلاً ﴾ أي من أعمالكم بل توفونها أتم الجزاء وهذه تسلية لهم عن الدنيا وترغيب لهم في الآخرة وتحريض لهم على الجهاد

تفسير إبن كثير النساء ٧٧

In the beginning of Islam, when the Muslims were in Mecca, they were ordered to observe prayer and give zakat; and they were ordered to support and comfort the poor among them. And they were ordered to be lenient and forgiving of the Idolaters [Mushrikeen], and to be forbearing with them for a time. But they had a burning desire and wished to be ordered to fight, so that they could satisfy their thirst against their enemies. However, the situation then was not expedient for many reasons, among them their small number against the large number of their enemy, as well as them being in their city, a sacred city, the most noble site on earth, and therefore the order to fight did not occur there in the beginning, as has been said. For this reason they were not ordered to wage jihad until they were in Medina, when they had acquired a place for themselves, capability, and Helpers [Ansar]. In spite of all this, when they were given the order for what they had wished for, some of them became anxious about it, and were intensely afraid to face people. … { And you all will not be defrauded so much as a date fiber } : that is, from your deeds, but you will be recognized for them with the fullest reward. This was to divert their attention from this world, rouse in them a desire for the hereafter, and urge them on to jihad.

Tafsir Ibn Kathir, Al-nisaa 77

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