Surah an-Nisa' (Women ) 4 : 100

۞ وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
And whoever emigrates for the cause of Allāh will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allāh and His Messenger and then death overtakes him - his reward has already become incumbent upon Allāh. And Allāh is ever Forgiving and Merciful.

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

The sūrah continues its task of treating those aspects of human nature that continue to raise apprehensions of the difficulties and hardships of migration. It depicts those who prefer to suffer persecution in their homeland, which may end in their turning away from Islam, in a scene which evokes feelings of contempt and fear. The next verse tries to counter that reluctance by giving reassurance to anyone who sets out from his homeland only to serve God’s cause, whether he arrives at his destination or dies on the way. God guarantees the reward to such a migrant from the moment he leaves home and promises him that he will find many places of refuge and abundance. “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance. He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God. God is Much-Forgiving, Merciful.” (Verse 100)

Migration must be “for God’s cause”. This is the only type of migration which earns a reward. It is not a journey for financial gain or for evading problems, or for indulging in carnal pleasures or for any other worldly concern. When the purpose of migration is definitely serving God’s cause, the person who undertakes it will inevitably find many places of refuge and great abundance. He does not feel that his whole world has shrunk into a small, tight place. Nor is he helpless, unable to earn his living: “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance.” (Verse 100)

2. Linguistic Analysis

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  • The word  مُرَٰغَمًا "locations" in (4:100) is only mentioned here and not mentioned elsewhere in the Qur'an. 


Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of year 3 A.H. and the end of 4 A.H. or the beginning of 5 A.H. Although it is difficult to determine the exact dates of their revelations it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein. A few instances are given below by way of illustration:

1. We know that the inheritance law for those martyred and protection for the rights of the orphans was sent down after the Battle of Uhud (in which 70 Muslims were martyred). From this we conclude that v. 1 -28 were revealed on that occasion.

2. We learn from the traditions that the ruling regarding the prayer (Salah) during war time was given on the occasion of the Zat-ur-Riqa’aan expedition. This took place in 4 A.H. From this we conclude that the discourse containing v. 102 was revealed on that occasion.

3. The last warning to the Jews was given before the Banu-Nadheer were exiled from Madinah in Rabi’-ulAwwal 4 A.H. It may therefore be assumed that the discourse containing v. 47 was revealed before that date.

4. The permission about performing ablution with dust in the event of no water (tayammum) verse 43, was given during the Bani-al-Mustaliq expedition which took place in 5 A.H. [REF: Mawdudi]

8. Reasons for Revelation

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Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Prophet at the time. First of all he was engaged in bringing about an all round development of the islamic Community that had been formed at the time of his migration to Madinah. For this purpose he was introducing new moral cultural social economic and political ways in place of the old ones of the pre-islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the polytheist Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all, he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.

Accordingly detailed instructions have been given for the consolidation and strengthening of the islamic Community in continuation of those given in Surah 2: Al-Baqarah (The Cow). Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made. Laws and regulations have been laid down for the division of inheritance and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down, drinking has been prohibited and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their God and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.

The moral and religious condition of The People of the Book (Jews and Christians) has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two. In order to cope with the aftermath of the Battle of Uhud, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for defeat in the Battle had so emboldened the polytheist Arab clans and the neighbouring Jews and the hypocrites at home, that they were threatening the Muslims on all sides. At this critical juncture God filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumours that were being spread by the hypocrites and the Muslims of weak faith they were asked to make a thorough enquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their prayer during the expeditions to some places where no water was available for performing their ablutions etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the prayer or to offer the “Prayer of Fear” when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Madinah the abode of Islam.

This Surah also deals with the case of Banu nadir who were showing a hostile and menacing attitude in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Prophet and the Muslim Community even at Madinah itself. They were taken to task for their inimical behaviour and given a final warning to change their attitude and were at last exiled from Madinah on account of their misconduct.

The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties. Therefore, they were divided into different categories to enable the Muslims to deal with them appropriately. Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them.

Though this Surah mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islam. On the one hand, the superiority of the islamic morality and culture has been established over that of the Jews, Christians and polytheists; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth. 

9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

Overview (Verse 100)

What Value for Leaving Home
 
The sūrah continues its task of treating those aspects of human nature that continue to raise apprehensions of the difficulties and hardships of migration. It depicts those who prefer to suffer persecution in their homeland, which may end in their turning away from Islam, in a scene which evokes feelings of contempt and fear. The next verse tries to counter that reluctance by giving reassurance to anyone who sets out from his homeland only to serve God’s cause, whether he arrives at his destination or dies on the way. God guarantees the reward to such a migrant from the moment he leaves home and promises him that he will find many places of refuge and abundance. “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance. He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God. God is Much-Forgiving, Merciful.” (Verse 100)
 
We see in this verse how the Qur’ān, in its realistic approach to human problems, addresses the normal apprehensions of someone embarking on migration in the sort of circumstances which prevailed at that time. The same or similar apprehensions may beset anyone who embarks on such a journey at any time. It addresses us with remarkable clarity and lucidity. Nothing that the migrant fears is concealed. No danger, including that of death, is dismissed out of hand. Reassurance is provided through other facts and through a guarantee from God Himself.
 
Migration must be “for God’s cause”. This is the only type of migration which earns a reward. It is not a journey for financial gain or for evading problems, or for indulging in carnal pleasures or for any other worldly concern. When the purpose of migration is definitely serving God’s cause, the person who undertakes it will inevitably find many places of refuge and great abundance. He does not feel that his whole world has shrunk into a small, tight place. Nor is he helpless, unable to earn his living: “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance.” (Verse 100)
 
It is part of human weakness to think that the chances of a comfortable life are restricted to a particular land or work within certain circumstances, to the extent that abandonment of these means the end of life. It is such a false concept of life, earning one’s living and escaping danger that leads people to tolerate humility and even yield to the pressure to turn away from their faith. All that inevitably leads to the evil end preserved for those who are gathered in death by the angels while they are still “wronging themselves”. God states here His promise to anyone who migrates for no reason other than serving His cause. He will find refuge and abundance and he will enjoy God’s care and support wherever he goes.
 
Yet, the time appointed for the end of one’s life may arrive during that very journey. As has already been explained, death has nothing to do with its apparent causes. It only comes at its appointed time, whether the person stays in his homeland or leaves. No one can bring forward or put back that appointed time. Nevertheless, human beings form their concepts, influenced, as they are, by apparent circumstances. This is taken into consideration by the Qur’ānic method of addressing human problems. The reward of migration is, therefore, guaranteed from the moment one leaves one’s home having no aim other than serving God’s cause: “He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God.” (Verse 100) This is a reference to the full reward which is preserved for migration, arrival in the land of Islam, and living there with the Muslim community. Anything guaranteed by God is certain to be fulfilled. Nevertheless, along with this guarantee, we have an increase in the form of a reference to God’s forgiveness and mercy: “God is Much-Forgiving, Merciful.”
 
It is decidedly a profitable deal. The one who embarks on migration for God’s cause is shown to receive his full reward from the moment he leaves. Death comes at its appointed time, whether one leaves home or not. Indeed, had the person concerned stayed at home he would have still died at that particular time, but he would have missed out on this highly profitable deed. Now, he has no reward, no forgiveness and no mercy. The angels will gather him in death while he is still wronging himself. The difference between the two situations is as great as the difference between the two ends.
 
The verses we have already looked at in this passage point to several important principles which we may sum up in the following words. The first is that Islam views the attitude of those who remain passive and unwilling to join the ranks of those who are engaged in jihād as highly repugnant. This applies to everyone except the ones who are exempted by God either because of their physical disability or a helplessness which makes them unable to devise any way of escape.
 
Secondly, the duty of jihād is central to the Islamic faith and to the Islamic system. Indeed, the Shī`ah include it as one of the pillars upon which the structure of Islam is founded. They support this view with Qur’ānic and ĥadīth statements as well as practical considerations which give their argument a considerable measure of validity. Against this, we have the ĥadīth which states that the “structure of Islam is built on five pillars”. However, the great emphasis placed on the duty of jihād and its central importance to Islamic life everywhere and at all times, makes the need for it an intrinsic one. It is not related to any circumstantial considerations.
 
Thirdly, we note that human beings are the same at all times. They may hesitate before any danger or scaling any great impediment. This applies even in the best of societies and the best of times. This should not, however, make us lose hope of people who may show such a reluctance. We should, indeed, encourage them and use both elements of warning and reassurance at the same time, in the same way as the Qur’ān does.
 
Finally, we note how the Qur’ān faced up to the problems of real life and gave directions to the Muslim community on how to engage in battle, on all fronts. Needless to say, the most important front is that of human nature. This should give us an insight into how to understand the Qur’ān and how to refer to it when we face problems in our efforts to call people to accept Islam and implement it.


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