هَاجَرُ
Appears 9 times in Quran
Derived Words (2)
Words derived from the stem "هَاجَرُ".
- and emigrate
- and fled
- and left their homes
- emigrate
- fled their homes
- have emigrated
- have left their home
- leave their homes
Occurrences in Quran
Found 9 verses containing "هَاجَرُ".
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ أُو۟لَٰٓئِكَ يَرْجُونَ رَحْمَتَ ٱللَّهِ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
8:75; 9:20.
8:75; 9:20.
8:75; 9:20.
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
a
8:75; 9:20.
a
8:75; 9:20.
225
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
d
8:75; 9:20.
فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لَآ أُضِيعُ عَمَلَ عَٰمِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّنۢ بَعْضٍ ۖ فَٱلَّذِينَ هَاجَرُوا۟ وَأُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأُوذُوا۟ فِى سَبِيلِى وَقَٰتَلُوا۟ وَقُتِلُوا۟ لَأُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ثَوَابًا مِّنْ عِندِ ٱللَّهِ ۗ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
2:219; 9:20; 61:12.
这节经文制订了一个原则: 生活在同一国家中并在同一个政府管辖之下的穆斯林, 不论他们是移民入境的或者是原住居民, 在彼此需要时都必须相互帮助。但那些尚未移居穆斯林国家去的穆斯林, 没有权利在世间的事物方面要求前者给予帮助。但是他们如果受到宗教迫害, 他们必须受到帮助。虽然如此, 如果他们生活在和穆斯林签订有和平条约的非穆斯林政府的统治之下, 即使在宗教事务方面也不应给予帮助; 在这种情况下, 穆斯林只有迁出那个非穆斯林国家的一条道路可走。
2:219; 9:20; 61:12.
The verse lays down the principle that those Muslims who live in the same country and under the same administration, whether as immigrants or as original citizens, are bound to help one another in the hour of each other’s need. But those Muslims who do not emigrate to a Muslim country have no claim on the help of the former in worldly matters. But if they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case the only way open to Muslims is to emigrate from the non-Muslim country.
2:219; 9:20; 61:12.
Important Words:
آووا (gave shelter) is derived from اوی. They say اوی الیه i.e. he betook himself to it; or he repaired to it for lodging, covert or refuge; or simply he betook himself to it or repaired to it; or he returned to it. اواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered, protected or harboured him. اوی له means, he felt compassion or pity for him. آواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered or harboured him (Lane).
Commentary:
The verse enunciates a great principle which should govern the social relations of Muslims. It lays down that those Muslims who live in the same country and under the same administrations, whether as immigrants or as original citizens, are bound to help one another in the hour of need. If one of them is wronged, the others must come to his help. But as regards those Muslims who have not migrated to a Muslim country and prefer to live apart, they have no claim on the assistance of these Muslims in worldly matters. But if they seek their help in the matter of religion, e.g. when they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case, the only way open to them is to migrate from the non-Muslim country. The reader should note what high regard for compacts and treaties the Quran inculcates in its followers. It is to warn Muslims against a violation of compacts that the verse fittingly ends with the words, And Allah sees what you do.
b
2:219; 9:20; 61:12.
553
这节经文制订了一个原则: 生活在同一国家中并在同一个政府管辖之下的穆斯林, 不论他们是移民入境的或者是原住居民, 在彼此需要时都必须相互帮助。但那些尚未移居穆斯林国家去的穆斯林, 没有权利在世间的事物方面要求前者给予帮助。但是他们如果受到宗教迫害, 他们必须受到帮助。虽然如此, 如果他们生活在和穆斯林签订有和平条约的非穆斯林政府的统治之下, 即使在宗教事务方面也不应给予帮助; 在这种情况下, 穆斯林只有迁出那个非穆斯林国家的一条道路可走。
a
2:219; 9:20; 61:12.
1160
Important Words:
آووا (gave shelter) is derived from اوی. They say اوی الیه i.e. he betook himself to it; or he repaired to it for lodging, covert or refuge; or simply he betook himself to it or repaired to it; or he returned to it. اواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered, protected or harboured him. اوی له means, he felt compassion or pity for him. آواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered or harboured him (Lane).
Commentary:
The verse enunciates a great principle which should govern the social relations of Muslims. It lays down that those Muslims who live in the same country and under the same administrations, whether as immigrants or as original citizens, are bound to help one another in the hour of need. If one of them is wronged, the others must come to his help. But as regards those Muslims who have not migrated to a Muslim country and prefer to live apart, they have no claim on the assistance of these Muslims in worldly matters. But if they seek their help in the matter of religion, e.g. when they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case, the only way open to them is to migrate from the non-Muslim country. The reader should note what high regard for compacts and treaties the Quran inculcates in its followers. It is to warn Muslims against a violation of compacts that the verse fittingly ends with the words, And Allah sees what you do.
b
2:219; 9:20; 61:12.
1147
The verse lays down the principle that those Muslims who live in the same country and under the same administration, whether as immigrants or as original citizens, are bound to help one another in the hour of each other’s need. But those Muslims who do not emigrate to a Muslim country have no claim on the help of the former in worldly matters. But if they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case the only way open to Muslims is to emigrate from the non-Muslim country.
وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
2:219; 9:20; 61:12.
2:219; 9:20; 61:12.
2:219; 9:20; 61:12.
Commentary:
Two classes of believers have been commended here: firstly, those who, being persecuted, flee from a country where they are not free to follow their faith; secondly, those who give shelter to and help the immigrants. The Muslims of the former class are called Muhajirin (Refugees), while those of the second class are known as Ansar (Helpers). Both these classes have been called true believers, for both are active believers and make sacrifices for the cause of religion; and the verse promises them forgiveness and honourable provision. This also shows that those, who do not migrate from their homes where they do not enjoy religious freedom, and set worldly good above religion, do not have an "honourable provision," i.e. their worldly gains are not honourable in the sight of God. Similarly, the verse hints that those who help and give shelter to the immigrants will, in spite of freely spending on their needy brethren, find their possessions ever increasing, and God will continue to grant them honourable provision.
a
2:219; 9:20; 61:12.
a
2:219; 9:20; 61:12.
1162
Commentary:
Two classes of believers have been commended here: firstly, those who, being persecuted, flee from a country where they are not free to follow their faith; secondly, those who give shelter to and help the immigrants. The Muslims of the former class are called Muhajirin (Refugees), while those of the second class are known as Ansar (Helpers). Both these classes have been called true believers, for both are active believers and make sacrifices for the cause of religion; and the verse promises them forgiveness and honourable provision. This also shows that those, who do not migrate from their homes where they do not enjoy religious freedom, and set worldly good above religion, do not have an "honourable provision," i.e. their worldly gains are not honourable in the sight of God. Similarly, the verse hints that those who help and give shelter to the immigrants will, in spite of freely spending on their needy brethren, find their possessions ever increasing, and God will continue to grant them honourable provision.
a
2:219; 9:20; 61:12.
وَٱلَّذِينَ ءَامَنُوا۟ مِنۢ بَعْدُ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ مَعَكُمْ فَأُو۟لَٰٓئِكَ مِنكُمْ ۚ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَٰبِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۢ
33:7.
33:7.
As all Muslims are declared to be brothers, one to another, in verse 73 and the Holy Prophet had established at Medina a sort of brotherhood between the Refugees and the Helpers, the misunderstanding might have arisen that they could inherit one another’s property; so it is enjoined here that blood relations alone are entitled to inheritance and other Muslims are only brothers in Faith and not heirs.
Important Words:
اولی (nearer) means more entitled or having a better right or more deserving or more worthy. It also means, more regardful or more considerate. See 4:136.
Commentary:
The verse purports to say that the promise of "forgiveness and honourable provision" given to migrants (see preceding verse) is not confined to the early migrants only. It extends to the later migrants also and is meant to continue while persecution or, for that matter, sincerity of faith continues.
The verse also gives another injunction. As all Muslims were declared to be brothers one to another (8:73), some persons might have been led to think that they might also inherit one another’s property; so the verse fittingly declares that only blood relations are entitled to inheritance and that other Muslims are only brothers in faith, but not heirs.
b
33:7.
a
33:71163
Important Words:
اولی (nearer) means more entitled or having a better right or more deserving or more worthy. It also means, more regardful or more considerate. See 4:136.
Commentary:
The verse purports to say that the promise of "forgiveness and honourable provision" given to migrants (see preceding verse) is not confined to the early migrants only. It extends to the later migrants also and is meant to continue while persecution or, for that matter, sincerity of faith continues.
The verse also gives another injunction. As all Muslims were declared to be brothers one to another (8:73), some persons might have been led to think that they might also inherit one another’s property; so the verse fittingly declares that only blood relations are entitled to inheritance and that other Muslims are only brothers in faith, but not heirs.
a
33:7.
1149
As all Muslims are declared to be brothers, one to another, in verse 73 and the Holy Prophet had established at Medina a sort of brotherhood between the Refugees and the Helpers, the misunderstanding might have arisen that they could inherit one another’s property; so it is enjoined here that blood relations alone are entitled to inheritance and other Muslims are only brothers in Faith and not heirs.
ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ ٱللَّهِ ۚ وَأُو۟لَٰٓئِكَ هُمُ ٱلْفَآئِزُونَ
4:96; 57:11.
4:96; 57:11.
4:96; 57:11.
Commentary:
In the previous verse it was pointed out that disbelievers could not be equal to believers, even if the former outwardly served the Ka‘bah and aided pilgrims. In this verse it is added that believers are not all alike, some of them possessing a higher spiritual rank than others.
a
4:96; 57:11.
a
4:96; 57:11.
1183
Commentary:
In the previous verse it was pointed out that disbelievers could not be equal to believers, even if the former outwardly served the Ka‘bah and aided pilgrims. In this verse it is added that believers are not all alike, some of them possessing a higher spiritual rank than others.
a
4:96; 57:11.
وَٱلَّذِينَ هَاجَرُوا۟ فِى ٱللَّهِ مِنۢ بَعْدِ مَا ظُلِمُوا۟ لَنُبَوِّئَنَّهُمْ فِى ٱلدُّنْيَا حَسَنَةً ۖ وَلَأَجْرُ ٱلْءَاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
2:219; 4:101; 22:59.
2:219; 4:101; 22:59.
The expression, fillahi, may mean: (a) For the sake of Allah; (b) for the sake of God’s religion, i.e. for the sake of free and unfettered exercise of religion; (c) "in Allah" which signifies that they had become completely lost in Allah.
2:219; 4:101; 22:59.
Commentary:
In the previous verse we were told that when God wills a thing, it comes into being without fail. The verse under comment gives a proof of this Quranic claim. It says that the Faithful were a small and weak community. They had been so oppressed by disbelievers that they had to flee from their homes. But God willed, and He expressed His wish, that these persecuted people should be accorded an honourable position in the world, and so it came to pass. This proves that when God wills a thing, it comes into being without fail.
The expression فی اللّٰه (lit. in Allah) may have several interpretations: (1) It means, for the sake of Allah. The Faithful left their homes for the sake of Allah and for no material gains. (2) It may mean, فی دین اللّٰه i.e. for the sake of God’s religion—for the sake of the free and unfettered exercise of religion. The early Muslims left Mecca for a place where they could freely discharge their religious rites. (3) It may mean, in Allah. In this sense the expression would signify that early Muslims had become so completely lost in Allah that they gave up their homes and kith and kin for His sake. Their departure from Mecca was thus tantamount to the departure of God Himself from that city.
Muslims left their homes for the sake of God and God promised them a goodly abode wherever they went. History amply testifies to the truth of this statement. The great results which followed the flight of Muslims to Medina are too well known. Dwellers of the desert and drivers of camels came to rule over vast empires. But what they got in this world was not the full recompense of their noble deeds. They will get their full reward in the life after death. The fact that the first part of the prophecy met with a wonderful fulfilment constitutes an infallible proof of the fact that the second part would also be fulfilled, incidentally providing an irrefutable proof of the inevitability of Resurrection.
g
2:219; 4:101; 22:59.
a
2:219; 4:101; 22:59.
1843
Commentary:
In the previous verse we were told that when God wills a thing, it comes into being without fail. The verse under comment gives a proof of this Quranic claim. It says that the Faithful were a small and weak community. They had been so oppressed by disbelievers that they had to flee from their homes. But God willed, and He expressed His wish, that these persecuted people should be accorded an honourable position in the world, and so it came to pass. This proves that when God wills a thing, it comes into being without fail.
The expression فی اللّٰه (lit. in Allah) may have several interpretations: (1) It means, for the sake of Allah. The Faithful left their homes for the sake of Allah and for no material gains. (2) It may mean, فی دین اللّٰه i.e. for the sake of God’s religion—for the sake of the free and unfettered exercise of religion. The early Muslims left Mecca for a place where they could freely discharge their religious rites. (3) It may mean, in Allah. In this sense the expression would signify that early Muslims had become so completely lost in Allah that they gave up their homes and kith and kin for His sake. Their departure from Mecca was thus tantamount to the departure of God Himself from that city.
Muslims left their homes for the sake of God and God promised them a goodly abode wherever they went. History amply testifies to the truth of this statement. The great results which followed the flight of Muslims to Medina are too well known. Dwellers of the desert and drivers of camels came to rule over vast empires. But what they got in this world was not the full recompense of their noble deeds. They will get their full reward in the life after death. The fact that the first part of the prophecy met with a wonderful fulfilment constitutes an infallible proof of the fact that the second part would also be fulfilled, incidentally providing an irrefutable proof of the inevitability of Resurrection.
a
2:219; 4:101; 22:59.
1547
The expression, fillahi, may mean: (a) For the sake of Allah; (b) for the sake of God’s religion, i.e. for the sake of free and unfettered exercise of religion; (c) "in Allah" which signifies that they had become completely lost in Allah.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا۟ مِنۢ بَعْدِ مَا فُتِنُوا۟ ثُمَّ جَٰهَدُوا۟ وَصَبَرُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
2:219.
2:219.
Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin, Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam.
2:219.
Commentary:
Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one’s faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Tulaihah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of ‘Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad.
e
2:219.
b
2:219.
1911
Commentary:
Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one’s faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Tulaihah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of ‘Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad.
c
2:219.
1580
Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin, Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam.
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.'