SuratAn-Nisa' Ayat 97 إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا 100 Ayat ini sebagai suatu penjelasan sebagai suatu anjuran untuk berhijrah dan dorongan kepada serta penjelasan tetang kemaslahatan yang terkandung di dalamnya, dan Allah Yang Maha menepati janji itu telah menjajikan bahwa barang siapa yang berhijrah kejalanNya dengan hanya mengharap keridhaanNya, ia akan mendapatkan tempat yang luas dan rezeki yang melimpah, tempat yang luas itu mencakup kemaslahatan-kemaslahatan agama, dan rizki yang melimpah mencakup, kemaslahatan-kemaslahatan dunia SuratAn-Nisā' (The Women) - سورة النساء. This is a portion of the entire surah. View more context, or the entire surah. 4:100. to top. Sahih International. And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Vay Tiền Nhanh. Surah An-Nissa Ayah 97 to 100 497 – 4100 Translation ٩٧ إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا [Quran 497] Indeed those who are Tawafaahumu تَوَفَّاهُمُ the Malaik الْمَلَائِكَةُ doing Zulm ظَالِمِي on their Nafs أَنْفُسِهِمْ; they say, “Then what is you Kuntum كُنْتُمْ?”. They say, “We Kunna كُنَّا Mustaza’afeyna مُسْتَضْعَفِينَ in the earth.” They say, “Is not Takun تَكُنْ earth of Allah Wasea’atun وَاسِعَةً, then Tuhajeru فَتُهَاجِرُوا in it.” Then for these, their abode is Hell. And Sa’aat سَاءَتْ destination! ٩٨ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا [Quran 498] Except for the Mustaza’afeyna الْمُسْتَضْعَفِينَ of the Rijaal الرِّجَالِ and the Nisaa النِّسَاءِ and the Aulwildane الْوِلْدَانِ who do not have the ability and resources to Helatun حِيلَةً and not they were Yahtaduna يَهْتَدُونَ Sabeelan سَبِيلًا. ٩٩ فَأُولَٰئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا [Quran 499] Then for these, A’asa عَسَى Allah that Ya’fuwa يَعْفُوَ upon them. And Kana كَانَ Allah A’afuan عَفُوًّا Ghafuran غَفُورًا. ١٠٠ وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا [Quran 4100] And whoever Yuhajeru يُهَاجِرْ in Sabeel سَبِيلِ of Allah Yajed يَجِدْ in the earth Muraghaman مُرَاغَمًا much Wasa’atan وَسَعَةً. And whoever exits from his/her Baitihi بَيْتِهِ Muhajeran مُهَاجِرًا to Allah and Rasoolehi رَسُولِهِ, then is overtaken by the Moutu الْمَوْتُ, then indeed, his/her recompense is depended on Allah. And Kana كَانَ Allah is Ghafooran غَفُورًا and Raheeman رَحِيمًا. THE CONCEPT Keeping the context of earlier ayahs in considerations, especially those who are steadfast in the Sabeel of Allah, the next Ayah 497 is basically a metaphoric conversation between Allah’s Malaik those powers of Allah who carry out Allah’s commandments, and are possessors/owners and communicators of such processes, and specific types of people. In this Ayah, Allah says “Indeed those who are Tawafaahumu تَوَفَّاهُمُ the Malaik الْمَلَائِكَةُ doing Zulm ظَالِمِي on their Nafs أَنْفُسِهِمْ….”, is normally mistranslated as indeed, those are taken in death by Malaik, doing injustice on themselves’, giving an impression as if these people, are taken in death by the Malaik, and this conversation is happening at the time of or after their deaths and these people were doing Zulm on their own Nafs, whereas Allah is not saying that. The word Tawafaahum, and Tawaffa are normally mistranslated as taken in death by confusing it with the word Tawaffu, whereas the word tawaffa, is not the same as Tawaffu or Fowt, the latter of which means death, or taken in death. The basic meanings of the word Tawaffa is in terms of accountability, or facing the recompense of one’s own actions and deeds in terms of one’s Haqq, the due right. Thus, here when Allah says, “Indeed, those who Tuwafaahumu the Malaik, doing Zulm on their Nafs…” Allah is not talking about those who were taken by Malaik at the time of their death, but in terms of those who were facing the consequences of their own deeds, in terms of recompense, because of which the Malaik were the ones who were doing Zulm on their, these people’s Nafs/souls. This phrase is not a description of the time of death, but the reflection of what is happening, could be either of the worlds could be either here, in this world or Akhira. As a consequence of their own decisions, choices and deeds, these people were facing the situation wherein the Malaik were doing Zulm on their Nafs. The next phrase is a metaphoric discussion, highlighting the reasons behind their plight. “…. they say, “Then what is you Kuntum كُنْتُمْ?……” As we know the word Kana or as used here as Kuntum, means you Kana, refers to the most permanent and final situation or form, in terms of the end result, the final situation of actions, and sayings. Thus, here the Malaik, who were doing Zulm on the Nafs of these people, were basically asking them as to what did they do, or did, in terms of such actions, deeds, and saying which has resulted in them facing this situation of Zulm of their Nafs. Another interpretation of this phrase “they say, then what you kuntum?” could mean that why are you in this situation. The next phrase is the response from these people as “…. They say, “We Kunna كُنَّا Mustaza’afeyna مُسْتَضْعَفِينَ in the earth…..” here the word Za’eef is normally translated as weakness and the word Musta’za’feen reflects compound weakness, as in the weakness of group of people, the whole society, or community, or town. These words are used however in Quran in much broader and deeper meanings than just weakness, to refer to those who are oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others the dominated ones in terms of non-provision of their basic human rights and free will. Thus, here when Allah is telling us the response by these people by saying, “We Kunna Mustaza’afeyna in the earth”, notice their response is not just that they were among those who were suppressed or exploited, but the use of the word Kunna Mustaza’afeya reflects that this situation of being suppressed, oppressed and exploited is the final end result of their own actions and decisions or their own inability to get out of the situation. The counter-response of the Malaik is then “… They say, “Is not Takun تَكُنْ earth of Allah Wasea’atun وَاسِعَةً, then Tuhajeru فَتُهَاجِرُوا in it….” here the word Wasea’atum is translated as vast enough or spacious enough, but the basic characteristics of the meanings of this word is in terms of source of or embodiment of abundant resources and means, or being abundantly resourceful, all-encompassing of all ways and means. Thus, here when the Malaik are giving counter-argument to these people by saying that “Not Takun is that Earth of Allah is Waasea’atun, so that you Tuhajeru in it?” means – not Takun – the end results of your efforts, the reaching of a stage, is that Earth of Allah is Waasea’atun- all-encompassing of all ways, means, knowledge and resources, so that you Tuhajeru- migrate away from, restrict in effectiveness, and abandon the suppression? Here the Malaik were basically giving a metaphoric counter argument to these people, by asking a question as isn’t the earth of Allah Waasea’atun, in terms of all-encompassing of ways, means, and resources for them to migrate away from, restrict in effectiveness, abandon and leave the suppression that they were in? The next phrase then describes their situation in terms of their permanent abode, “…. Then for these, their abode is Hell. And Sa’aat سَاءَتْ destination!” As an opposite of the words Husn and Ahsan, the word Sayyiat and Sa’aat describes misfortunes, destruction or disasters, which are unpleasant, unbearable and uncomfortable not just physically to their eyes but feels bad and unpleasant to their whole being. What this metaphoric conversation from Ayah 497, is telling us, is that the kana- end result, becoming, reaching the situation of, suppression, oppression and Zulm of the Nafs, of such people, is basically their facing of their own inaction, the consequences of them not having tried their best to Tuhajero- migrate from, leave, abandon or make less in effectiveness the suppression by trying with their whole being, through the Wasea’a-n the abundant resources ways and means of the earth. Thus, not only the Qatal, metaphoric or physical killing of a Nafs is prohibited as per the Deen-e-Islam, but also remaining under suppression, oppression and injustice, by not trying with one’s whole being, one’s best of the best efforts, in order to Tuhajero/ Mohajir from it. If one remains under suppression or oppression, this would also result in the hell being the final abode of such people. In the next Ayah 498, Allah is giving us an exception, those people, for whom the hell is NOT going to be the final abode. Thus, Allah says, “Except for the Mustaza’afeyna الْمُسْتَضْعَفِينَ of the Rijaal الرِّجَالِ and the Nisaa النِّسَاءِ and the Aulwildane الْوِلْدَانِ…..” here Allah is talking about three types of people who are all among the Mustaza’afeyna, that is those who are oppressed and suppressed at the hands of others but are one of the following. The Rijaal Those who are resourceful The Nisaa Those who do not have the resources The Wildane Those who are connected to either of the above two through the process of Touleed, that is their blood relatives. The point to note here is that all of the above three types of people are among the Mustaza’aefyna. Additionally, the one aspect, the criterion, on the basis of which, they are not going to face the hell as their final abode, is that “…. who do not have the ability and resources to Helatun حِيلَةً….” The word Helatun is normally translated as plans and means, but the basic characteristics of this word is in terms of a difficult situation or a relationship that is hard to escape from as well as in terms of any trick, cunning procedure, a plot, plan, scheme or ploy, in order to escape from such difficult situation or relationship thus here when Allah says that “except for those Mustazafaeen oppressed ones from the Rijaal and the Nisaa and the Waledane, who do not have the ability and resources to Helatun and not Yahtadu guided a Sabeel an exit out”, Means that except those who are from either the Rijaal those who have the resources or from the Nisaa who lack resources or from their Wildane blood relatives who not do have the ability and the resources to Helatun- to plan, plot, make scheme in order to get out of the difficult situation or relationship of Zaeef- suppression. The next phrase “….and not Yahtaduna يَهْتَدُونَ Sabeelan سَبِيلًا.” That is neither are they able to be guided for an exit out of their current situation. The idea of pointing both the Rijaal and the Nisaa in this ayah, is to identify that there is a possibility that these people may or may not have the resources on an overall sense, but they do not have the ways, means, abilities or resources, that is required for them to exit out of the difficult situation of suppression and oppression that they are entrapped in, nor they are being guided for a way out. For such people, Allah is telling us in the next Ayah 499, “Then for these, A’asa عَسَى Allah…..” here the word A’asa is normally mistranslated as “Perhaps” or “May be” which does not make sense, especially when Allah talks about Allah’s own self. This is not the language or the expression of Allah- since Allah always talk in definite terms. The word is used in Quran in the meanings of toughness, having capabilities, abilities or powers to do something. Thus, here when Allah says “Then for these, A’asa Allah” It means that for these people, Allah has the powers, the resources and the abilities “…. that Ya’fuwa يَعْفُوَ upon them….” The word Ya’fuwa or Afwa is normally mistranslated as forgive them, but the main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything in excess over one’s own Haqq. Similarly in the next phrase “…. And Kana كَانَ Allah A’afuan عَفُوًّا Ghafuran غَفُورًا” means that Allah is the one who gives to humanity more than their Haqq as Ghaffurran- who protects and shields us against the impacts of wrong path such as pain, suffering, immorality etc. Thus, the phrase Af’waan Ghafurran refers to Allah being the one who provides this protection freely, generously- way more than their Haqq, of those in suppression. Keeping the earlier ayahs up to Ayah 96 of Sura Nissa in consideration, which talked about two types of people who are working in the Sabeel of Allah. One who are trying to seek Aman, law and order, peace and security against those are trying to cause harm, and the second are those who are doing Jahad in the Sabeel of Allah with their Amwaal and their lives. Jahad refers to one’s efforts, contributions, resources, faculties, knowledge including one’s Amwaal- wealth as well as one’s whole beings, that one contributes in the path of Allah. In the eyes of Allah, those who do Jahad in the Sabeel of Allah, with their Amwaal and Nafs, have more Fazeelat, Darajaat, Mughfirat and Rahmat. Thereafter the ayahs from 97 to 99, as discussed above, Allah talks about those who are under suppression, and exploitation at the hands of others and how, only a certain type of people would be spared in terms of their final abode of hell. Everyone else, who do not try to get out of the situation of oppression, would have their final abode as hell forever. Keeping all this context in mind, Allah is now connecting all these discussions in the next Ayah 4100, by saying, “And whoever Yuhajeru يُهَاجِرْ in Sabeel سَبِيلِ of Allah Yajed يَجِدْ in the earth Muraghaman مُرَاغَمًا much Wasa’atan وَسَعَةً….” here the word Muraghamam is normally translated as place of refuge in its only usage in ayah 4100. However the word is used in the meanings of betterment and flourishment, for instance here, after talking about those people who are Zaeef, weak and suppressed and unable to exit out, when Allah says “And whoever Yuhajero in Sabeel of Allah, Yajedu, in the earth Murghaman Kas’eer Wasa’atun…” it means that who eves Yuhajero- migrate away from, abandoned, leave, isolate oneself from, restrict in effectiveness the suppression, in favor of and is able to switch his/her situation to being steadfast in the Sabeel of Allah- that is the person is Yajedu- is able to replace the situation of suppression, with being able to work and be steadfast in the Sabeel of Allah, in the earth, would find Kas’eer- many, much, in abundance Muraghaman- flourishment, betterment as well as Wasa’atun- all-encompassing resources, ways, means and knowledge. In the next phrase, Allah says, “…. And whoever exits from his/her Baitihi بَيْتِهِ Muhajeran مُهَاجِرًا to Allah and Rasoolehi رَسُولِهِ….” Is referring to all such people who had to evict from their homes, in order to get out of suppression and oppression, had to migrate away from their homes, towards Allah and Allah’s Rasool, in terms of Allah’s Risalata- Allah’s Hidayah and the implementation of Quran, “… then is overtaken by the Moutu الْمَوْتُ, then indeed, his/her recompense is determined on Allah……”. that is whoever comes out of his/her home migrating to Allah and Allah’s Risalat- Quran’s implementation, and if is overtaken and seized by death, instead of being able to find Murghaman Kas’eer Wasaa’atun, then is also covered by Allah’s provision of recompense, that is the recompense of his/her actions of trying his/her best to come out of the situation and be steadfast in the Sabeel of Allah, and towards Allah and Allah’s Risalat, is now dependent on Allah. “…..And Kana كَانَ Allah is Ghafooran غَفُورًا and Raheeman رَحِيمًا” Shows that Allah is full of Rahmat and Mughfirat for anyone, whoever wants to come out of their suppression and be steadfast in the Sabeel of Allah, is going to be not only Mighfirat- protected and shielded from the earlier harmful impacts, but also of Allah’s Rahmat, in all-encompassing meanings of Allah as Raheem and Ghafoor. IMPLEMENTATION IN TODAY’S LIFE These Ayahs of Surah An Nissa from Ayah no. 97 to 100 give us a very clear divine instructions, as to not only that it’s prohibited to Qatal- suppress, oppress or kill metaphorically or physically anyone, but to also live under anyone’s suppression and oppression of basic human rights, is also not acceptable in the eyes of Allah. Allah has made the earth abundant in terms of resources, ways, means and source of knowledge and has given us as humans, our intellect and abilities to exercise our abilities, our freewill and freedom of choice. Hence, if we remain in suppressed conditions, and not do anything to come out of such conditions, then this calls for hell as a final abode as a recompense for our actions of doing nothing. However, Allah has given an exception to such individuals, whether they are Rijaal- resource full or Nisaa- resource-starved or any of their blood relatives, who do have the abilities or the resources to get out of their situations nor they were guided for an exit out. For such individuals, Allah has the powers to given them in abundance and provide protection to them. The divine instructions are very clear in terms of those who try with their whole beings, to get out of the suppression are assured flourishment, betterment and abundant resources, ways and means. Even if they are overtaken by death in the process of trying to get out of these situations and their homes, they are assured of the recompense by Allah for their attempts and actions. Footnotes THE KEY-WORD VOCABULARY For the updated Keyword Vocabulary, kindly visit our website at the link اِنَّ الَّذِيْنَ تَوَفّٰىهُمُ الْمَلٰۤىِٕكَةُ ظَالِمِيْٓ اَنْفُسِهِمْ قَالُوْا فِيْمَ كُنْتُمْ ۗ قَالُوْا كُنَّا مُسْتَضْعَفِيْنَ فِى الْاَرْضِۗ قَالُوْٓا اَلَمْ تَكُنْ اَرْضُ اللّٰهِ وَاسِعَةً فَتُهَاجِرُوْا فِيْهَا ۗ فَاُولٰۤىِٕكَ مَأْوٰىهُمْ جَهَنَّمُ ۗ وَسَاۤءَتْ مَصِيْرًاۙ 97. Sesungguhnya orang-orang yang dicabut nyawanya oleh malaikat dalam keadaan menzalimi sendiri, mereka para malaikat bertanya, “Bagaimana kamu ini?” Mereka menjawab, “Kami orang-orang yang tertindas di bumi Mekah.” Mereka para malaikat bertanya, “Bukankah bumi Allah itu luas, sehingga kamu dapat berhijrah berpindah-pindah di bumi itu?” Maka orang-orang itu tempatnya di neraka Jahanam, dan Jahanam itu seburuk-buruk tempat kembali, Share Copy Copy إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلۡمَلَـٰٓئِكَةُ ظَالِمِيٓ أَنفُسِهِمۡ قَالُواْ فِيمَ كُنتُمۡۖ قَالُواْ كُنَّا مُسۡتَضۡعَفِينَ فِي ٱلۡأَرۡضِۚ قَالُوٓاْ أَلَمۡ تَكُنۡ أَرۡضُ ٱللَّهِ وَٰسِعَةٗ فَتُهَاجِرُواْ فِيهَاۚ فَأُوْلَـٰٓئِكَ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَسَآءَتۡ مَصِيرًا Innal lazeena tawaffaa humul malaaa’ikatu zaalimeee anfusihim qaaloo feema kuntum qaaloo kunnaa mustad’afeena fil-ard; qaalooo alam takun ardul laahi waasi’atan fatuhaajiroo feehaa; fa ulaaa’ika ma’waahum Jahannamu wa saaa’at maseeraa English Translation Here you can read various translations of verse 97 Indeed, those whom the angels take [in death] while wronging themselves – [the angels] will say, “In what [condition] were you?” They will say, “We were oppressed in the land.” The angels will say, “Was not the earth of Allah spacious [enough] for you to emigrate therein?” For those, their refuge is Hell – and evil it is as a destination. Yusuf AliWhen angels take the souls of those who die in sin against their souls, they say “In what plight Were ye?” They reply “Weak and oppressed Were we in the earth.” They say “Was not the earth of Allah spacious enough for you to move yourselves away From evil?” Such men will find their abode in Hell,- What an evil refuge! – Abul Ala MaududiWhile taking the souls of those who were engaged in wronging themselves, the angels asked In what circumstances were you?’ They replied We were too weak and helpless in the land.’ The angels said Was not the earth of Allah wide enough for you to emigrate in it?’ For such men their refuge is Hell – an evil destination indeed; Muhsin KhanVerily! As for those whom the angels take in death while they are wronging themselves as they stayed among the disbelievers even though emigration was obligatory for them, they angels say to them “In what condition were you?” They reply “We were weak and oppressed on earth.” They angels say “Was not the earth of Allah spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! PickthallLo! as for those whom the angels take in death while they wrong themselves, the angels will ask In what were ye engaged? They will say We were oppressed in the land. The angels will say Was not Allah’s earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey’s end; Dr. GhaliSurely the ones whom the Angels take up, while they are unjust to themselves- to them the Angels say, “In what condition were you?” In what circumstances were you? Of what religion were you? They say, “We were deemed weak in the earth.” They the Angels say, “Was not the earth of Allah wide so that you could have emigrated in it?” So, the abode for those men is Hell, and what an odious Destiny! Abdul HaleemWhen the angels take the souls of those who have wronged themselves, they ask them, What circumstances were you in?’ They reply, We were oppressed in this land,’ and the angels say, But was God’s earth not spacious enough for you to migrate to some other place?’ These people will have Hell as their refuge, an evil destination, Muhammad Junagarhiجو لوگ اپنی جانوں پر ﻇلم کرنے والے ہیں جب فرشتے ان کی روح قبض کرتے ہیں تو پوچھتے ہیں، تم کس حال میں تھے؟ یہ جواب دیتے ہیں کہ ہم اپنی جگہ کمزور اور مغلوب تھے۔ فرشتے کہتے ہیں کیا اللہ تعالیٰ کی زمین کشاده نہ تھی کہ تم ہجرت کر جاتے؟ یہی لوگ ہیں جن کا ٹھکانا دوزخ ہے اور وه پہنچنے کی بری جگہ ہے Quran 4 Verse 97 Explanation For those looking for commentary to help with the understanding of Surah An-Nisa ayat 97, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir. Ala-Maududi 497 While taking the souls of those who were engaged in wronging themselves,[129] the angels asked In what circumstances were you?’ They replied We were too weak and helpless in the land.’ The angels said Was not the earth of Allah wide enough for you to emigrate in it?’[130] For such men their refuge is Hell – an evil destination indeed; 129. The reference here is to those who stay behind along with the unbelievers, despite no genuine disability. They are satisfied with a life made up of a blend of Islamic and un-Islamic elements, even though they have had the chance to migrate to the Dar al-Islam and thus enjoy a full Islamic life. This is the wrong that they committed against themselves. What kept them satisfied with the mixture of Islamic and un-Islamic elements in their life was not any genuine disability but their love of ease and comfort, their excessive attachment to their kith and kin and to their properties and worldly interests. These concerns had exceeded reasonable limits and had even taken precedence over their concern for their religion see also n. 116 above. 130. Those people who had willingly acquiesced to living under an un-Islamic order would be called to account by God and would be asked If a certain territory was under the dominance of rebels against God, so that it had become impossible to follow His Law, why did you continue to live there? Why did you not migrate to a land where it was possible to follow the law of God? Ibn-Kathir 97. Verily, as for those whom the angels take in death while they are wronging themselves, they angels say to them “In what condition were you” They reply “We were weak and oppressed on the earth.” They angels say “Was not the earth of Allah spacious enough for you to emigrate therein” Such men will find their abode in Hell – what an evil destination! 98. Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. 99. These are they whom Allah is likely to forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving. 100. He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful. The Prohibition of Residing Among the Disbelievers While Able to Emigrate Al-Bukhari recorded that Muhammad bin `Abdur-Rahman, Abu Al-Aswad, said, “The people of Al-Madinah were forced to prepare an army to fight against the people of Ash-Sham during the Khilafah of Abdullah bin Az-Zubayir at Makkah, and I was enlisted in it. Then I met `Ikrimah, the freed slave of Ibn `Abbas, and informed him about it, and he forbade me strongly from doing so to enlist in that army, and then he said to me, `Ibn `Abbas told me that some Muslims used to go out with the idolators increasing the size of their army against the Messenger of Allah . Then, an arrow would hit one of them and kill him, or he would be struck on his neck with a sword and killed, and Allah sent down the Ayah, ﴿إِنَّ الَّذِينَ تَوَفَّـهُمُ الْمَلَـئِكَةُ ظَـلِمِى أَنفُسِهِمْ﴾ Verily, as for those whom the angels take in death while they are wronging themselves.” Ad-Dahhak stated that this Ayah was revealed about some hypocrites who did not join the Messenger of Allah but remained in Makkah and went out with the idolators for the battle of Badr. They were killed among those who were killed. Thus, this honorable Ayah was revealed about those who reside among the idolators, while able to perform Hijrah and unable to practice the faith. Such people will be committing injustice against themselves and falling into a prohibition according to the consensus and also according to this Ayah, ﴿إِنَّ الَّذِينَ تَوَفَّـهُمُ الْمَلَـئِكَةُ ظَـلِمِى أَنفُسِهِمْ﴾ Verily, as for those whom the angels take in death while they are wronging themselves, by refraining from Hijrah, ﴿قَالُواْ فِيمَ كُنتُمْ﴾ They angels say to them “In what condition were you” meaning, why did you remain here and not perform Hijrah ﴿قَالُواْ كُنَّا مُسْتَضْعَفِينَ فِى الاٌّرْضِ﴾ They reply “We were weak and oppressed on the earth.” meaning, we are unable to leave the land or move about in the earth, ﴿قَالْواْ أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَسِعَةً﴾ They angels say “Was not the earth of Allah spacious enough for you. Abu Dawud recorded that Samurah bin Jundub said that the Messenger of Allah said, مَنْ جَامَعَ الْمُشْرِكَ وَسَكَنَ مَعَهُ فَإِنَّهُ مِثْلُه» Whoever mingles with the idolator and resides with him, he is just like him. Allah’s statement, ﴿إِلاَّ الْمُسْتَضْعَفِينَ﴾ Except the weak until the end of the Ayah, is an excuse that Allah gives for this type of people not to emigrate, because they are unable to free themselves from the idolators. And even if they did, they would not know which way to go. This is why Allah said, ﴿لاَ يَسْتَطِيعُونَ حِيلَةً وَلاَ يَهْتَدُونَ سَبِيلاً﴾ Who cannot devise a plan, nor are they able to direct their way, meaning, they do not find the way to emigrate, as Mujahid, `Ikrimah and As-Suddi stated. Allah’s statement, ﴿فَأُوْلَـئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ﴾ These are they whom Allah is likely to forgive them, means, pardon them for not migrating, and here, `likely’ means He shall, ﴿وَكَانَ اللَّهُ عَفُوّاً غَفُوراً﴾ and Allah is Ever Oft-Pardoning, Oft-Forgiving. Al-Bukhari recorded that Abu Hurayrah said, “While the Messenger of Allah was praying `Isha’, he said, `Sami` Allahu Liman Hamidah.’ He then said before he prostrated, اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، اللّهُمَّ أَنْجِ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا سِنِينَ كَسِنِي يُوسُف» O Allah! Save `Ayyash bin Abi Rabi`ah. O Allah! Save Salamah bin Hisham. O Allah! Save Al-Walid bin Al-Walid. O Allah! Save the weak Muslims. O Allah! Be very hard on Mudar tribe. O Allah! Afflict them with years of famine similar to the famine years of the time of Prophet Yusuf.” Al-Bukhari recorded that Abu An-Nu`man said that Hammad bin Zayd said that Ayyub narrated that Ibn Abi Mulaykah said that Ibn `Abbas commented on the verse, ﴿إِلاَّ الْمُسْتَضْعَفِينَ﴾ Except the weak ones among men, “I and my mother were among those weak ones whom Allah excused.” Allah’s statement, ﴿وَمَن يُهَاجِرْ فِى سَبِيلِ اللَّهِ يَجِدْ فِى الاٌّرْضِ مُرَاغَماً كَثِيراً وَسَعَةً﴾ He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by. this encourages the believers to perform Hijrah and abandon the idolators, for wherever the believer emigrates, he will find a safe refuge to resort to. Mujahid said that, ﴿مُرَاغَماً كَثِيراً﴾ many dwelling places means, he will find a way out of what he dislikes. Allah’s statement, ﴿وَسِعَةً﴾ and plenty to live by. refers to provision. Qatadah also said that, ﴿يَجِدْ فِى الاٌّرْضِ مُرَاغَماً كَثِيراً وَسَعَةً﴾ …will find on earth many dwelling places and plenty to live by. means, Allah will take him from misguidance to guidance and from poverty to richness. Allah’s statement, ﴿وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَـجِراً إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلىَ اللَّهِ﴾ And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely, incumbent upon Allah. means, whoever starts emigrating and dies on the way, he will acquire the reward of those who emigrate for Allah. The Two Sahihs, along with the Musnad and Sunan compilers, recorded that `Umar bin Al-Khattab said that the Messenger of Allah said, إِنَّمَا الْأَعْمَالُ بِالنِّــيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِىءٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إِلى دُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلى مَا هَاجَرَ إِلَيْه» The reward of deeds depends upon the intentions, and every person will be rewarded according to what he has intended. So, whoever emigrated to Allah and His Messenger, then his emigration is for Allah and His Messenger. And whoever emigrated for worldly benefits or for a woman to marry, his emigration is for what he emigrated for. This Hadith is general, it applies to Hijrah as well as every other deed. In the Two Sahihs, it is recorded that a man killed ninety-nine people and completed the number one hundred when he killed a worshipper. He then asked a scholar if he has a chance to repent. The scholar said, “What prevents you from repentance” The scholar told the killer to emigrate from his land to another land where Allah is worshipped. When he left his land and started on the migration to the other land, death overtook him on the way. The angels of mercy and the angels of torment disputed about the man, whereas the former said that he went out in repentance, while the latter said that he did not arrive at his destination. They were commanded to measure the distance between the two lands and to whichever land he is closer to, he will be considered part of that land. Allah commanded that the righteous land to move closer and the land of evil to move farther. The angels found that he died closer to the land that he intended to emigrate to by a hand-span, and thus the angels of mercy captured his soul. In another narration, when death came to that man, he moved his chest towards the righteous village that he emigrated to. Quick navigation links

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