سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 100
۞ وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا ﴿100﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
He who emigrates (from his home) in the Cause of Allâh, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allâh and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allâh. And Allâh is Ever Oft-Forgiving, Most Merciful.
Word by Word — Arabic, Transliteration & Meaning
۞ وَمَن
waman
And whoever
يُهَاجِرْ
yuhājir
emigrates
فِى
fī
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
يَجِدْ
yajid
will find
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the earth
مُرَٰغَمًۭا
murāghaman
place(s) of refuge
كَثِيرًۭا
kathīran
many
وَسَعَةًۭ ۚ
wasaʿatan
and abundance
وَمَن
waman
And whoever
يَخْرُجْ
yakhruj
leaves
مِنۢ
min
from
بَيْتِهِۦ
baytihi
his home
مُهَاجِرًا
muhājiran
(as) an emigrant
إِلَى
ilā
to
ٱللَّهِ
l-lahi
Allah
وَرَسُولِهِۦ
warasūlihi
and His Messenger
ثُمَّ
thumma
then
يُدْرِكْهُ
yud'rik'hu
overtakes him
ٱلْمَوْتُ
l-mawtu
[the] death
فَقَدْ
faqad
then certainly
وَقَعَ
waqaʿa
(became) incumbent
أَجْرُهُۥ
ajruhu
his reward
عَلَى
ʿalā
on
ٱللَّهِ ۗ
l-lahi
Allah
وَكَانَ
wakāna
And is
ٱللَّهُ
l-lahu
Allah
غَفُورًۭا
ghafūran
Oft-Forgiving
رَّحِيمًۭا
raḥīman
Most Merciful
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 100) ➊ {مُرٰغَمًا:} This is a noun of place, meaning {’’مَوْضِعُ رَغْمِ الْاَعْدَاءِ‘‘} is the place where the enemies’ noses are rubbed in the dust, by which the enemies are humiliated. { ”مُرٰغَمًا“ } also means place, residence, and refuge. The place of residence obtained after migrating is called {”مُرٰغَمًا“} because it rubs the noses of all enemies in the dust. (Qurtubi) In this verse, although those people are encouraged to migrate to Madinah who were living in the abode of disbelief in Makkah and other places and were not migrating, this verse is general, and in numerous hadiths, migration is encouraged and there is a promise that Allah will humiliate the enemies and grant great abundance from Him.
➋ {وَ مَنْ يَّخْرُجْ مِنْۢ بَيْتِهٖ … :} This includes all those people who migrate with sincerity but their appointed time comes on the way, so their reward is established with Allah, because the real basis is on intention, as in the famous hadith: [ إِنَّمَا الْاَعْمَالُ بِالنِّيَّاتِ ] [ بخاری، بدء الوحی، باب کیف کان بدء الوحی … : ۱] “Actions are only by intentions.” Thus, Khalid bin Hizam (may Allah be pleased with him) set out to migrate to Abyssinia, but was bitten by a snake, so this verse was revealed about him: «{ وَ مَنْ يَّخْرُجْ مِنْۢ بَيْتِهٖ }» [ ابن أبی حاتم : 328/4، ح : ۵۸۸۸، حسن ] The story of the man who killed a hundred people and then migrated is also evidence for this.
➌ The meaning of migration is to move from the abode of war to the abode of peace; this was obligatory during the life of the Messenger of Allah (peace and blessings be upon him), and its obligation remains until the Day of Judgment. The migration which the Messenger of Allah (peace and blessings be upon him) abrogated by saying [ لاَ هِجْرَةَ بَعْدَ الْفَتْحِ] (No migration after the conquest) was the migration from Makkah or any place to Madinah. Similarly, one should also migrate from the population of innovators; Imam Malik (may Allah have mercy on him) said: “It is not permissible for a person to live in a place where the Salaf are reviled.” Likewise, from any area where lawful sustenance is not available, or there is fear of tribulation in religion, one should migrate from there as well. (Qurtubi) The Messenger of Allah (peace and blessings be upon him) said: [ اَنَا بَرِيْءٌ مِنْ كُلِّ مُسْلِمٍ يُقِيْمُ بَيْنَ أَظْهُرِ الْمُشْرِكِيْنَ ] “I take no responsibility for every Muslim who resides among the polytheists.” [ أبو داوٗد، الجہاد، باب النھی عن قتل من اعتصم بالسجود : ۲۶۴۵ ]
➋ {وَ مَنْ يَّخْرُجْ مِنْۢ بَيْتِهٖ … :} This includes all those people who migrate with sincerity but their appointed time comes on the way, so their reward is established with Allah, because the real basis is on intention, as in the famous hadith: [ إِنَّمَا الْاَعْمَالُ بِالنِّيَّاتِ ] [ بخاری، بدء الوحی، باب کیف کان بدء الوحی … : ۱] “Actions are only by intentions.” Thus, Khalid bin Hizam (may Allah be pleased with him) set out to migrate to Abyssinia, but was bitten by a snake, so this verse was revealed about him: «{ وَ مَنْ يَّخْرُجْ مِنْۢ بَيْتِهٖ }» [ ابن أبی حاتم : 328/4، ح : ۵۸۸۸، حسن ] The story of the man who killed a hundred people and then migrated is also evidence for this.
➌ The meaning of migration is to move from the abode of war to the abode of peace; this was obligatory during the life of the Messenger of Allah (peace and blessings be upon him), and its obligation remains until the Day of Judgment. The migration which the Messenger of Allah (peace and blessings be upon him) abrogated by saying [ لاَ هِجْرَةَ بَعْدَ الْفَتْحِ] (No migration after the conquest) was the migration from Makkah or any place to Madinah. Similarly, one should also migrate from the population of innovators; Imam Malik (may Allah have mercy on him) said: “It is not permissible for a person to live in a place where the Salaf are reviled.” Likewise, from any area where lawful sustenance is not available, or there is fear of tribulation in religion, one should migrate from there as well. (Qurtubi) The Messenger of Allah (peace and blessings be upon him) said: [ اَنَا بَرِيْءٌ مِنْ كُلِّ مُسْلِمٍ يُقِيْمُ بَيْنَ أَظْهُرِ الْمُشْرِكِيْنَ ] “I take no responsibility for every Muslim who resides among the polytheists.” [ أبو داوٗد، الجہاد، باب النھی عن قتل من اعتصم بالسجود : ۲۶۴۵ ]
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
10. 1. In this, there is encouragement for migration and instruction to keep distance from the polytheists. مُرَاغَمَا means place, residence, or refuge, and سَعَۃَ refers to the abundance and spaciousness of sustenance or lands and countries.
10. 2. In this, there is assurance of reward according to intention, even if, due to death, one is unable to complete the action. As in the previous verses, the incident of the killer of one hundred people is mentioned in the hadith. He was going to a town of righteous people for repentance when he died on the way. And Allah made the town of the righteous closer to him than the other town, because of which the angels of mercy took him with them. Similarly, whoever sets out from home with the intention of migration but dies on the way, he will receive the reward of migration from Allah, even if he could not complete the act of migration, as it is also mentioned in the hadith: The Prophet ﷺ said, (Innamal a'malu bin-niyyat) Actions are based on intentions, "Wa innama likulli imri'in ma nawa" For every person is what he intended. "Whoever migrated for Allah and His Messenger ﷺ, then his migration is for Allah and His Messenger ﷺ, and whoever migrated for worldly gain or to marry a woman, then his migration is for that for which he migrated." (Sahih Bukhari, Book of the Beginning of Revelation, and Muslim, Book of Leadership) This ruling is general and includes every act of religion. That is, if while doing it, Allah's pleasure is intended, then it will be accepted, otherwise it will be rejected.
10. 2. In this, there is assurance of reward according to intention, even if, due to death, one is unable to complete the action. As in the previous verses, the incident of the killer of one hundred people is mentioned in the hadith. He was going to a town of righteous people for repentance when he died on the way. And Allah made the town of the righteous closer to him than the other town, because of which the angels of mercy took him with them. Similarly, whoever sets out from home with the intention of migration but dies on the way, he will receive the reward of migration from Allah, even if he could not complete the act of migration, as it is also mentioned in the hadith: The Prophet ﷺ said, (Innamal a'malu bin-niyyat) Actions are based on intentions, "Wa innama likulli imri'in ma nawa" For every person is what he intended. "Whoever migrated for Allah and His Messenger ﷺ, then his migration is for Allah and His Messenger ﷺ, and whoever migrated for worldly gain or to marry a woman, then his migration is for that for which he migrated." (Sahih Bukhari, Book of the Beginning of Revelation, and Muslim, Book of Leadership) This ruling is general and includes every act of religion. That is, if while doing it, Allah's pleasure is intended, then it will be accepted, otherwise it will be rejected.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
100. And whoever emigrates in the cause of Allah [136] will find many places of refuge and abundance in the earth. And whoever leaves his home, emigrating to Allah and His Messenger, and then death overtakes him on the way, his reward is assured with Allah [137]. And Allah is Most Forgiving, Most Merciful.
[136]
The Purposes and Necessity of Migration:
Migration was made obligatory so that, firstly, Muslims could be free from the persecution of the disbelievers and could practice their Islamic rituals with freedom. Secondly, it was so that by migrating to Madinah, they could be helpful in strengthening the collective power of the Muslims. Then, when Makkah was conquered and Islam became dominant throughout the entire Arabian Peninsula, the need for migration no longer remained. As is established by several authentic ahadith, but this does not mean that migration will never be obligatory until the Day of Judgment. Rather, whenever such a situation arises again that in any region it becomes difficult for Muslims to practice their Islamic rituals, then Muslims should seek out a region where they have the facility to practice the rituals of Islam freely, and by selecting a leader from among themselves, migrate to that place, concentrate their collective strength, and then perform jihad—all of this will become obligatory. In fact, if looked at carefully, migration is itself a part of jihad. Then, when Islam becomes dominant in that region, the need for migration there will also no longer remain.
Conditions for the Concession of Living in Dar al-Kufr:
From these verses, it is also understood that the justification for Muslims to live in Dar al-Kufr is only in two cases: one, that a person is engaged in striving to make Islam dominant in that region and to transform the system of disbelief into the system of Islam, as the Prophets (peace be upon them) and their early followers used to do; and second, that he truly finds no way to leave that place and is compelled to live there out of aversion and dislike. Apart from these situations, residing permanently in Dar al-Kufr is a continuous sin.
[137]
Allah Being Most Forgiving, Most Merciful:
In this verse, only the journey of migration is mentioned. Whereas, it is established by several authentic ahadith that any journey undertaken in the path of Allah—whether it is the journey of migration, or the journey of jihad, or the journey of Hajj and Umrah, or a journey for the acquisition of religious knowledge—and if during the journey, before or after achieving the objective, death occurs, then Allah grants the full reward for it, as is understood from the following hadith: Sayyiduna Abu Sa‘id (may Allah be pleased with him) says that the Messenger of Allah ﷺ said, “There was a man among the Children of Israel who had killed ninety-nine people. Then he began to ask about his case. He went to a monk and asked him: ‘Is there any chance of repentance for me?’ He said, ‘No.’ So he killed the monk as well (completing one hundred). Then he continued to ask people about this issue. Someone told him, ‘Go to such-and-such a town (for repentance).’ On the way, death overtook him. He inclined his chest towards the town. Now the angels of mercy and the angels of punishment began to dispute. Allah commanded the earth of the town he was going to: ‘Come closer,’ and the earth of the town he was leaving: ‘Go farther away.’ And He said to the angels: ‘Measure the distance.’ So the town he was going to was found to be a handspan closer, and he was forgiven.”
[بخاری، کتاب الانبیاء باب ماذکر عن بنی اسرائیل]
[136]
The Purposes and Necessity of Migration:
Migration was made obligatory so that, firstly, Muslims could be free from the persecution of the disbelievers and could practice their Islamic rituals with freedom. Secondly, it was so that by migrating to Madinah, they could be helpful in strengthening the collective power of the Muslims. Then, when Makkah was conquered and Islam became dominant throughout the entire Arabian Peninsula, the need for migration no longer remained. As is established by several authentic ahadith, but this does not mean that migration will never be obligatory until the Day of Judgment. Rather, whenever such a situation arises again that in any region it becomes difficult for Muslims to practice their Islamic rituals, then Muslims should seek out a region where they have the facility to practice the rituals of Islam freely, and by selecting a leader from among themselves, migrate to that place, concentrate their collective strength, and then perform jihad—all of this will become obligatory. In fact, if looked at carefully, migration is itself a part of jihad. Then, when Islam becomes dominant in that region, the need for migration there will also no longer remain.
Conditions for the Concession of Living in Dar al-Kufr:
From these verses, it is also understood that the justification for Muslims to live in Dar al-Kufr is only in two cases: one, that a person is engaged in striving to make Islam dominant in that region and to transform the system of disbelief into the system of Islam, as the Prophets (peace be upon them) and their early followers used to do; and second, that he truly finds no way to leave that place and is compelled to live there out of aversion and dislike. Apart from these situations, residing permanently in Dar al-Kufr is a continuous sin.
[137]
Allah Being Most Forgiving, Most Merciful:
In this verse, only the journey of migration is mentioned. Whereas, it is established by several authentic ahadith that any journey undertaken in the path of Allah—whether it is the journey of migration, or the journey of jihad, or the journey of Hajj and Umrah, or a journey for the acquisition of religious knowledge—and if during the journey, before or after achieving the objective, death occurs, then Allah grants the full reward for it, as is understood from the following hadith: Sayyiduna Abu Sa‘id (may Allah be pleased with him) says that the Messenger of Allah ﷺ said, “There was a man among the Children of Israel who had killed ninety-nine people. Then he began to ask about his case. He went to a monk and asked him: ‘Is there any chance of repentance for me?’ He said, ‘No.’ So he killed the monk as well (completing one hundred). Then he continued to ask people about this issue. Someone told him, ‘Go to such-and-such a town (for repentance).’ On the way, death overtook him. He inclined his chest towards the town. Now the angels of mercy and the angels of punishment began to dispute. Allah commanded the earth of the town he was going to: ‘Come closer,’ and the earth of the town he was leaving: ‘Go farther away.’ And He said to the angels: ‘Measure the distance.’ So the town he was going to was found to be a handspan closer, and he was forgiven.”
[بخاری، کتاب الانبیاء باب ماذکر عن بنی اسرائیل]
