Topic: Immigrants
View Aspects
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.
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.
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.