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 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]
