Overview (Verses 91 - 93)

Eager but Without Means

The sūrah then provides a definitive statement with regard to who should join the army when there is a general call of mobilization. It is not obligatory that all people, whether able or not, should fight. Islam is a religion that does not overburden people. God does not charge anyone with more than he or she can bear. Those without the means or the ability to fight cannot be blamed because of their situation:

No blame shall be attached to the weak, the sick or those who do not have the means, if they are sincere towards God and His Messenger. There is no cause to reproach those who do good. God is Much forgiving, Merciful. Nor shall those be blamed who, when they came to request you for transport and you said: I have no means of transporting you turned away with their eyes overflowing with tears, sad that they did not have the means to cover their expenses. (Verses 91-92)

Those who are weak because of a certain disability or old age, and those who are ill and do not have the physical strength to move and make the sort of effort required in war, and those who do not have the financial means to pay for their food and transport will not be blamed if they stay behind. They are, however, required to be sincere, providing honest advice and making whatever effort they can to protect the land of Islam, such as keeping guard or looking after the women and children of the fighters, or any other jobs that are of benefit to the community. No blame can be attached to them because they do the best they can. Blame is only attached to those who do wrong.

Nor is there any blame to be attached to those who may be physically able to fight but have no means of transport to take them to the battlefield. When they realize that they are unable to join the army for this reason, their eyes overflow with tears of sadness. Their feelings are genuine as they grieve at their inability to take part in a struggle for God’s cause. This was true of a number of people at the time of the Prophet whose names are variously given in different reports but which all agree that the event was real indeed.

A report attributed to Ibn `Abbās mentions that “the Prophet ordered his Companions to get ready for a campaign. A group of his Companions, among whom was `Abdullāh ibn Mughaffil al-Māzinī, went to him and said: `Messenger of God, could you give us some mounts, for we have none.’ The Prophet said to them: “I have no means of transporting you.” (Verse 92) They were weeping as they went away, because it hurt them not to be able to join the campaign and they could not find any means of transport nor cover their own expenses. Hence God states their exemption in His revelation. Mujāhid says that this verse refers to a group from Muqarrin, a clan of Muzaynah.

Muĥammad ibn Ka`b mentions seven people whom he lists by name and tribe. Ibn Isĥāq says in his report on the expedition to Tabūk: “A group of Muslims, seven in number, including Sālim ibn `Umayr, `Ilyah ibn Zayd, `Abd al-Raĥmān ibn Ka ID, `Amr ibn al-Ĥamām ibn al-Jamūh, `Abdullāh ibn Mughaffal, Ĥaramī ibn `Abdullāh and `Iyād ibn Sāriyah, requested the Prophet for mounts as they were too poor to be able to find their own transport. He said to them: “I have no means of transporting you.” (Verse 92) When they heard this they left with tears in their eyes, saddened at their inability to cover their own expenses.

With this spirit Islam was able to be victorious and establish its power. We should reflect on our own commitment in comparison to such people. If we believe that we possess some of their attributes, we may appeal to God for victory. Otherwise we should concentrate on improving our situation.

The issue is clear, then. The weak, disabled, ill and also those who are too poor to pay their own expenses and for whom the Prophet cannot provide transport will not be blamed for staying behind. The real blame attaches to those who come to the Prophet with their thinly disguised excuses, when they have the means to go to battle and have no real reason for staying behind. “But blame shall certainly attach only to those who ask you for exemption even though they are rich.” (Verse 93)

It is the ones happy to stay behind that are to be blamed, because they have no real desire to take part in a struggle for God’s cause. They do not give what is due to God when He has given them wealth and ability, nor do they fulfil their duties to Islam when it has given them power and dignity, or to their community which gives them protection and honour. Hence God’s description of them: “They are well pleased to be with those who are left behind.” (Verse 93) They are then weak of heart, spineless, and content, though without reason, to remain with those who stay behind for valid reasons such as women, children and disabled men who are exempt from jihād.

In view of this: “God has sealed their hearts, so that they have no knowledge.” (Verse 93) With what they have preferred for themselves of laziness and inactivity, staying away from active participation in efforts that open new horizons for the Islamic cause, God has sealed their means of reception, feeling and understanding. No one prefers idle safety and miserable inactivity unless he has no aspiration for higher things and no motivation to participate in a community which seeks to make its mark on life and influence its direction. Indeed idleness and cheap comforts seal minds and hearts and inactivate feelings and interaction. Action is the mark of life and it also inspires life. Facing danger heightens senses, taps latent capabilities, enhances physical ability and makes use of all potential. It makes human beings better able to utilize all their resources whenever there is a need to do so. All these may be included under the heading of knowledge of which those who prefer lazy comfort are deprived.