Tafsir of Al-Hajj 22:58

(And those who emigrated in the way of Allah), meaning in Jihad, as indicated by His, the Exalted’s, statement: (then were killed or died), meaning during the course of their emigration. Ibn ‘Amir read qutilu with the tashdid (emphasized). The Mawsul (relative pronoun "those") is in the nominative case as an Ibtida’ (subject). His statement: (Allah will surely provide for them) is the answer to an implicit oath, and the sentence is its predicate, according to the most correct view regarding the permissibility of an oath and its answer serving as a predicate; as for those who prohibited this, they implied a verb—"say"—to be the predicate, and the sentence is what is being recounted by it.

His statement, may He be glorified: (a good provision) is either a second object for "provide" (on the basis that it is like naqdh or dhabh, i.e., "well-provided for"), or it is an Masdar (verbal noun) clarifying the type. Some intend by this the provision that martyrs receive in the Barzakh (the interval between death and resurrection). This is supported by what Ibn Abi Hatim and Ibn Marduyah recorded from Salman al-Farisi—may Allah be pleased with him—who said: I heard the Messenger of Allah (ﷺ) say: "Whoever dies stationed [in defense of the frontier], his provision is kept flowing for him, and he is secured from the tempters. Recite, if you wish: And those who emigrated in the way of Allah then were killed or died..." up to His statement: ...All-Forbearing.

Allah, the Exalted, has explicitly stated in another verse regarding those who are killed in the way of Allah, the Exalted: "Alive with their Lord, provided for" (3:169), and that is not in that verse except in the Barzakh. Others said: The intent is the blessings of Paradise that are never cut off. This has been countered by the fact that this is not exclusive to those who emigrated in the way of Allah and then were killed or died, but rather it is for all believers. This was refuted by stating that the lack of exclusivity is denied; for the indefinite use of "provision" (rizqan) permits it to be for the purpose of classification, and that specific type is exclusive to those emigrants. It is said: The intent is to honor them and give them glad tidings with this promise issued by Him who does not break His promise, accompanied by the confirmation of an oath; and this suffices in preferring them over other believers, just as it is for the companions who were given glad tidings—may Allah be pleased with them—but this is open to examination.

Al-Kalbi said: It is the spoils of war. Al-Asamm said: It is knowledge and understanding, as in the statement of Shu‘ayb, peace be upon him: "And He has provided me from Him a good provision" (11:88). It is refuted against both that Allah made this provision a recompense for their killing or dying in the course of emigrating in the way of Allah, the Exalted, so it cannot be in this world. Perhaps the one who says that would say: It is in the Hereafter, and in it the ranks of knowledge also vary.

The apparent meaning of the verse, as is said, is the equality in rank of the one who was killed and the one who died while emigrating in the way of Allah, the Exalted. Some have taken this view, mentioning that when ‘Uthman bin Maz‘un and Abu Salamah bin ‘Abd al-Asad died, some people said: "Those who were killed among the emigrants are better than those who died a natural death," so the verse was revealed equalizing them.

Ibn Jarir, Ibn al-Mundhir, and Ibn Abi Hatim recorded from Fadalah bin ‘Ubayd al-Ansari, the companion, that he was in a place when two funerals passed by: one killed and one who died naturally. The people leaned toward the one killed in the way of Allah, the Exalted, so he said: "By Allah, I do not care from which of the two pits I am resurrected. Listen to the Book of Allah, the Exalted," and he recited: (And those who emigrated in the way of Allah then were killed or died...) to the end of the verse.

This is supported by what was narrated from Anas, who said: The Prophet, may Allah praise him and grant him peace, said: "The one killed in the way of Allah, the Exalted, and the one who dies in the way of Allah, the Exalted, without being killed, are both partners in reward." The apparent nature of partnership implies equality, and the apparent nature of the claim of equality is that the one who dies while emigrating in the way of Allah, the Exalted, is a martyr like the one who is killed; some have stated this explicitly. In al-Bahr, it is mentioned that equality in the promise of a "good provision" does not indicate preference in what is given, nor does it necessitate equality. If there is a preference, it would be from another piece of evidence, and the apparent nature of the Shari‘ah is that the one killed is better.

End of statement. What was mentioned earlier regarding the cause of revelation is not unanimously agreed upon. It has been narrated that groups of the Companions—may Allah be pleased with them—said: "O Prophet of Allah, those who were killed, we know the good that Allah, the Exalted, gave them, and we fight alongside you just as they fought, so what is for us if we die alongside you?" Thus, it was revealed. Some used this as evidence for equality as well. Mujahid said: It was revealed regarding groups who left Makkah for Madinah for emigration, and the polytheists followed them and fought them. According to this view, the intent of "emigrating in His way, the Exalted," is not emigration in Jihad. In any case, this is a starting point (ibtida') that is not included within the scope of the [previous] description, although the apparent speech of some suggests inclusion, and that He, the Exalted, singled out the emigrants for mention—despite their primary inclusion among "those who believe and do righteous deeds"—to magnify their status; and this is as you see.

(And indeed, Allah is the best of providers)

For He, the Exalted and Majestic, provides without account, while what He provides, none other than Him, the Exalted, is capable of. And that others—besides Allah, the Exalted—provide only from what He, the Exalted and Majestic, has provided them. Based on this, it has been argued that it may be said of someone other than Allah, the Exalted, that he is a "provider," with the intent being "a giver." In my view, it is better that "Provider" (Raziq) not be applied to other than Allah, the Exalted, and that one should not go beyond what has been transmitted.

As for attributing the action to other than Allah, the Exalted—such as "the ruler provided the soldier" or "provide so-and-so with such-and-such"—it is less severe than applying the name "Provider." Perhaps it is among those things that have no harm in them. Al-Raghib explicitly stated that "The Provider" (al-Razzaq) is not applied except to Allah, the Exalted. The sentence is an i‘tirad tadhyili (an appended parenthetical statement) confirming what preceded it.