Ruku 292 ع
Section 292 of 556 • 7 Verses
وَٱلَّذِينَ هَاجَرُوا۟ فِى سَبِيلِ ٱللَّهِ ثُمَّ قُتِلُوٓا۟ أَوْ مَاتُوا۟ لَيَرْزُقَنَّهُمُ ٱللَّهُ رِزْقًا حَسَنًا ۚ وَإِنَّ ٱللَّهَ لَهُوَ خَيْرُ ٱلرَّٰزِقِينَ
3:196; 8:75; 9:20-22; 16:42.
3:196; 8:75; 9:20-22; 16:42.
Those, who leave their hearths and homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness, deserve to be classed with those who are actually slain fighting in the cause of God, for their sacrifice is as great as that of the actual martyrs, only God in His infallible wisdom spares their lives. This is the significance of the words, 'or die.'
3:196; 8:75; 9:20-22; 16:42.
Commentary:
In v. 57 above God had referred to the reward of believers in general. In this and the next verse the Quran particularly mentions the reward of those believers who left their hearths and homes, their belongings and their dear and near ones for the sake of God. To these "living" martyrs, the verse holds out a promise that they will be specially rewarded for their sacrifices. In fact those who leave their homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness deserve to be classed with "the martyrs", for their sacrifice is as great as that of the actual martyrs, only, God in His infallible wisdom, spares their lives. This is the significance of the words, "or die". In fact there are two categories of martyrs—"the dead martyrs" and "the living martyrs". The "dead" martyrs are actually slain in the cause of God while the "living" martyrs live a life of perpetual sacrifice for His sake and then die a natural death. The verse under comment places both these classes of "martyrs" in the same category. Those who are slain, or those who die a natural death, serving the cause of God, will have the same reward—a goodly provision and a place with which they will be well-pleased.
Incidentally, the verse shows that it was revealed after the Hijrah, because it was after the Hijrah that fighting in self-defence was permitted and some of the Muslims were killed in the fighting. In fact, some parts of the Surah were revealed at Mecca and others at Medina. The Surah may thus be said to have been revealed both at Mecca and Medina.
b
3:196; 8:75; 9:20-22; 16:42.
d
3:196; 8:75; 9:20-22; 16:42.
2488
Commentary:
In v. 57 above God had referred to the reward of believers in general. In this and the next verse the Quran particularly mentions the reward of those believers who left their hearths and homes, their belongings and their dear and near ones for the sake of God. To these "living" martyrs, the verse holds out a promise that they will be specially rewarded for their sacrifices. In fact those who leave their homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness deserve to be classed with "the martyrs", for their sacrifice is as great as that of the actual martyrs, only, God in His infallible wisdom, spares their lives. This is the significance of the words, "or die". In fact there are two categories of martyrs—"the dead martyrs" and "the living martyrs". The "dead" martyrs are actually slain in the cause of God while the "living" martyrs live a life of perpetual sacrifice for His sake and then die a natural death. The verse under comment places both these classes of "martyrs" in the same category. Those who are slain, or those who die a natural death, serving the cause of God, will have the same reward—a goodly provision and a place with which they will be well-pleased.
Incidentally, the verse shows that it was revealed after the Hijrah, because it was after the Hijrah that fighting in self-defence was permitted and some of the Muslims were killed in the fighting. In fact, some parts of the Surah were revealed at Mecca and others at Medina. The Surah may thus be said to have been revealed both at Mecca and Medina.
c
3:196; 8:75; 9:20-22; 16:42.
1967
Those, who leave their hearths and homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness, deserve to be classed with those who are actually slain fighting in the cause of God, for their sacrifice is as great as that of the actual martyrs, only God in His infallible wisdom spares their lives. This is the significance of the words, 'or die.'
لَيُدْخِلَنَّهُم مُّدْخَلًا يَرْضَوْنَهُۥ ۗ وَإِنَّ ٱللَّهَ لَعَلِيمٌ حَلِيمٌ
Important Words:
مدخل is pass. part. noun from أدخل. They say أدخله i.e. he made him enter. It is used as syn. with إدخال (to make one enter) and also as a noun of place and time (Lane & Aqrab).
Commentary:
The verse means to say that those who left their homes for the sake of God will be made to live in a place which they will like and the manner of their entering the place will also be so honourable that they will be highly pleased with it.
The words, "And Allah is indeed All-Knowing, Forbearing," signify that Allah knows full well the sincerity with which they serve the cause of truth, so while rewarding them He will overlook their shortcomings and faults.
2489
Important Words:
مدخل is pass. part. noun from أدخل. They say أدخله i.e. he made him enter. It is used as syn. with إدخال (to make one enter) and also as a noun of place and time (Lane & Aqrab).
Commentary:
The verse means to say that those who left their homes for the sake of God will be made to live in a place which they will like and the manner of their entering the place will also be so honourable that they will be highly pleased with it.
The words, "And Allah is indeed All-Knowing, Forbearing," signify that Allah knows full well the sincerity with which they serve the cause of truth, so while rewarding them He will overlook their shortcomings and faults.
۞ ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِىَ عَلَيْهِ لَيَنصُرَنَّهُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌ
The verse has twofold significance. It holds out a promise of help to Muslims and also implies a prophecy about their eventual success. In the former sense it purports to say that the Muslims have been oppressed and transgressed against. They may retaliate but their retaliation should not exceed legitimate bounds. The injury they should inflict on the enemy should be proportionate to the injury they receive. According to the second meaning Muslims are told that they are going to have their enemies in their power and that they will be perfectly justified in inflicting as much injury on them as they had received from them, but it would be far better if in the hour of victory and success, by copying the Divine attributes of mercy and forgiveness, they pardoned and forgave them.
Commentary:
The verse has twofold significance. It holds out a promise of help to Muslims and also implies a prophecy about their eventual success. In the former sense it purports to say that the Muslims have been oppressed and transgressed against. They may retaliate but their retaliation should not exceed legitimate bounds. The injury they should inflict on the enemy should not be greater than the injury they have received.
But the fear that the enemy being more powerful would inflict greater injury on them if they retaliated, should not deter them from retaliating. In that event they would be entitled to help and protection from God and would receive it in ample measure.
According to the second meaning Muslims are told that they are going to have their enemies in their power and they will be perfectly justified in inflicting as much injury on them as they had received from them but it would be far better if in the hour of victory and success they pardoned and forgave them, imitating the Divine attributes of mercy and forgiveness.
Incidentally, four very sound principles are deducible from this verse: (a) Muslims can and should fight in self-defence if they are attacked; but in no case should they take the initiative in attacking. (b) If they retaliate, their retaliation should be proportionate to the wrong done to them; they are not allowed to inflict a greater injury. (c) If they inflicted greater injury than the injury they had received, then they would be condemned as transgressors and would forfeit God’s help and protection. (d) If the party on whom punishment has been inflicted for the wrong it had done seeks again to attack the retaliators, it shall be regarded as guilty of further aggression.
It should be noted that the verse does not speak of individual retaliation. It is retaliation on national or government basis. Individuals are not allowed to take the law into their own hands for the redress of any wrong. They should have recourse to the properly constituted authorities.
The verse should be read in conjunction with vv. 39, 40 above which deal with the basic and principal subject of the Surah i.e. jihad.
2490
Commentary:
The verse has twofold significance. It holds out a promise of help to Muslims and also implies a prophecy about their eventual success. In the former sense it purports to say that the Muslims have been oppressed and transgressed against. They may retaliate but their retaliation should not exceed legitimate bounds. The injury they should inflict on the enemy should not be greater than the injury they have received.
But the fear that the enemy being more powerful would inflict greater injury on them if they retaliated, should not deter them from retaliating. In that event they would be entitled to help and protection from God and would receive it in ample measure.
According to the second meaning Muslims are told that they are going to have their enemies in their power and they will be perfectly justified in inflicting as much injury on them as they had received from them but it would be far better if in the hour of victory and success they pardoned and forgave them, imitating the Divine attributes of mercy and forgiveness.
Incidentally, four very sound principles are deducible from this verse: (a) Muslims can and should fight in self-defence if they are attacked; but in no case should they take the initiative in attacking. (b) If they retaliate, their retaliation should be proportionate to the wrong done to them; they are not allowed to inflict a greater injury. (c) If they inflicted greater injury than the injury they had received, then they would be condemned as transgressors and would forfeit God’s help and protection. (d) If the party on whom punishment has been inflicted for the wrong it had done seeks again to attack the retaliators, it shall be regarded as guilty of further aggression.
It should be noted that the verse does not speak of individual retaliation. It is retaliation on national or government basis. Individuals are not allowed to take the law into their own hands for the redress of any wrong. They should have recourse to the properly constituted authorities.
The verse should be read in conjunction with vv. 39, 40 above which deal with the basic and principal subject of the Surah i.e. jihad.
1968
The verse has twofold significance. It holds out a promise of help to Muslims and also implies a prophecy about their eventual success. In the former sense it purports to say that the Muslims have been oppressed and transgressed against. They may retaliate but their retaliation should not exceed legitimate bounds. The injury they should inflict on the enemy should be proportionate to the injury they receive. According to the second meaning Muslims are told that they are going to have their enemies in their power and that they will be perfectly justified in inflicting as much injury on them as they had received from them, but it would be far better if in the hour of victory and success, by copying the Divine attributes of mercy and forgiveness, they pardoned and forgave them.
ذَٰلِكَ بِأَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَأَنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
3:28; 31:30; 35:14; 57:7.
3:28; 31:30; 35:14; 57:7.
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
31:30; 35:14; 57:7.
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
c
3:28; 31:30; 35:14; 57:7.
a
31:30; 35:14; 57:7.
2491
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
a
3:28; 31:30; 35:14; 57:7.
1969
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِۦ هُوَ ٱلْبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ
20:115; 23:117; 24:26.
20:115; 23:117; 24:26.
20:115; 23:117; 24:26.
Commentary:
The metaphor of the last verse is continued in the present verse. It purports to say that Muslims will grow and prosper because God is Truth. He has revealed the truth which the Muslims follow and practise. Islam has come to stay because it is truth and truth is invincible while falsehood is perishable.
The words "Allah is the High, the Great" signify that it is impossible that a dispensation established by God should fail, as this would constitute a serious reflection on His Greatness and Glory.
d
20:115; 23:117; 24:26.
b
20:115; 23:117; 24:26.
2492
Commentary:
The metaphor of the last verse is continued in the present verse. It purports to say that Muslims will grow and prosper because God is Truth. He has revealed the truth which the Muslims follow and practise. Islam has come to stay because it is truth and truth is invincible while falsehood is perishable.
The words "Allah is the High, the Great" signify that it is impossible that a dispensation established by God should fail, as this would constitute a serious reflection on His Greatness and Glory.
b
20:115; 23:117; 24:26.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَتُصْبِحُ ٱلْأَرْضُ مُخْضَرَّةً ۗ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ
22:6; 30:51; 35:28; 39:22; 45:6.
22:6; 30:51; 35:28; 39:22; 45:6.
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
22:6; 30:51; 35:28; 39:22; 45:6.
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
e
22:6; 30:51; 35:28; 39:22; 45:6.
c
22:6; 30:51; 35:28; 39:22; 45:6.
2493
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
c
22:6; 30:51; 35:28; 39:22; 45:6.
1970
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
2:256; 10:56; 31:27.
2:256; 10:56; 31:27.
2:256; 10:56; 31:27.
Commentary:
The theme of the previous verse is continued in this verse, viz. Islam will prosper and make vast conquests because God Who is the Lord of the heavens and the earth has sent it and He is at its back. God has willed that His kingdom shall be established in the earth and His worship shall take the place of the worship of false deities. He has decreed that His glory shall be extolled and His praises sung in the world because He is worthy of all praise.
a
2:256; 10:56; 31:27.
a
2:256; 10:56; 31:27.
2494
Commentary:
The theme of the previous verse is continued in this verse, viz. Islam will prosper and make vast conquests because God Who is the Lord of the heavens and the earth has sent it and He is at its back. God has willed that His kingdom shall be established in the earth and His worship shall take the place of the worship of false deities. He has decreed that His glory shall be extolled and His praises sung in the world because He is worthy of all praise.
a
2:256; 10:56; 31:27.