According to this hadith, did Muhammad add something to Qur'an verse 4:95 or was it re-revealed?

Sources

• ✓ 4:95 · An-Nisaa

  4:95 · Muhammad Marmaduke Pickthall

  لَّا يَسْتَوِى ٱلْقَٰعِدُونَ مِنَ ٱلْمُؤْمِنِينَ غَيْرُ أُو۟لِى ٱلضَّرَرِ وَٱلْمُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ عَلَى ٱلْقَٰعِدِينَ دَرَجَةًۭ ۚ وَكُلًّۭا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَفَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ عَلَى ٱلْقَٰعِدِينَ أَجْرًا عَظِيمًۭا

  Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;

• ✓ Tafsir Ibn Kathir on 4:95

  Sunni

  Tafsir Ibn Kathir · 4:95

  Ibn Kathir explains that this verse, "Not equal are those of the believers who sit [at home]" (4:95), was revealed concerning those who did not participate in jihad (struggle) in the cause of Allah, contrasting them with those who did fight. Initially, the verse came as a clear statement distinguishing between those who stayed behind and the warriors. The Prophet Muhammad ﷺ instructed his scribe, Zayd ibn Thabit, to write: "Not equal are those believers who remain behind and those who strive in the way of Allah." As this was being dictated, Abdullah ibn Umm Maktum, a blind companion who could not partake in combat, protested that he was unable to fight due to his blindness. In response to his plea, Allah revealed the phrase "except for those who are disabled" (ghayru uli al-darar), granting an exemption to those with valid excuses such as blindness, lameness, or illness. Thus, the verse's meaning became specific: it differentiates between those able to strive in Allah's cause and those who have lawful excuses preventing them from fighting. Ibn Kathir narrates multiple chains of hadith revealing this context, recorded by al-Bukhari and others, where Zayd ibn Thabit penned the revelation while the Prophet ﷺ dictated it, with Abdullah ibn Umm Maktum interrupting to request consideration for the disabled. The Prophet ﷺ then received the revelation adding "except for those who are disabled," indicating compassion and allowance for legitimate hardship. Scholars note this verse establishes a hierarchy in reward: those who actively engage in jihad possess a higher spiritual rank and receive greater reward than those who stay behind due to disability. This is affirmed by other narrations that describe ranks in Paradise prepared for those who strive in Allah's path, a hundred levels between each rank, showing a vast difference in status. The verse also contains a legal and theological point: jihad is not obligatory on every individual (not a personal fard), but rather a communal obligation (fard kifaayah). When some fulfill it, others are absolved, particularly those with legitimate reasons to stay. The Prophet ﷺ confirmed that some companions remained in Medina due to valid excuses, yet they were still counted among the believers' ranks. Finally, Ibn Kathir cites related hadith from Sahih al-Bukhari and Sahih Muslim and others, in which the Prophet ﷺ clarifies the superior status, grades, forgiveness, mercy, and blessings conferred upon the mujahideen (those who struggle in Allah’s cause) compared to those who remain behind without a valid excuse. This verse reminds believers of the virtue and merits of actively participating in striving for Allah, while honoring and excusing those prevented by genuine hardship.