Al-Hajj: (58–62) And those who emigrated in...

It is known that after Allah the Exalted mentioned that the Sovereignty belongs to Him on the Day of Resurrection and that He will judge between them, and that He will admit the believers into the Gardens, He followed this by mentioning His noble promise to the Emigrants (Muhajirun), singling them out for mention to magnify their status. He, the Glorified, the Exalted, said: {And those who emigrated} (22:59).

There is a difference of opinion regarding whom this refers to:

1. Some said it refers to those who emigrated to Medina seeking the support of the Messenger (PBUH) and drawing near to Allah the Exalted.
2. Others said it refers to those who strove (Jahada) and went out with the Messenger (PBUH) or in his raiding parties to support the religion, which is why killing is mentioned immediately after.
3. Some scholars held that it encompasses both aspects.

There is another difference of opinion:

1. A group said it refers to specific people. Mujahid narrated that it was revealed concerning groups who left Mecca for Medina to emigrate, and the polytheists pursued them and fought them.
2. The apparent meaning of the text suggests generality (covering all such emigrants).

Then, Allah the Exalted described their provision and dwelling place. As for the provision, it is His saying: {Allah will surely provide them with a good provision, and indeed, Allah is the best of providers} (22:60). This involves several issues:

It is undisputed that the "good provision" refers to the bliss of Paradise.

• Al-Asamm said it means knowledge and understanding, similar to what Shu'ayb (peace be upon him) said: {And grant me from Yourself a good provision} (Hud: 88). This latter provision was in this world, while the provision in the Hereafter is Paradise.
• Al-Kalbi said it means a lawful provision, i.e., spoils of war (Ghanimah).

These two views are weak because Allah the Exalted made this provision a recompense for their emigration in the cause of Allah, following mention of being killed or dying. After death, the reward can only be the bliss of Paradise.

Every promise in the Qur'an requires the condition of avoiding major sins. If this emigrant committed a major sin, his ruling would fall under the Divine Will according to our view (Sunni position). According to the Mu'tazila, he would certainly be disqualified from deserving Paradise.

If it is argued: What is the virtue of their reward compared to other believers if the condition applies to them as well? The answer is: Their virtue is evident because their reward is greater. Allah says: {Those among you who spent and fought before the conquest are not equal [in status to the rest]} (Al-Hadid: 10). It is known that whoever emigrated with the Messenger (PBUH) and left his home and family to strengthen him and support his religion, amidst the great power of the disbelievers and the force of their assault, his action became a cause for the strength of the religion. Based on this, the status of the Ansar (Helpers) was magnified, such that their mention and praise followed the mention of the Muhajirun because they sheltered and supported the Prophet (PBUH).

There is a difference of opinion regarding the meaning of {and indeed, Allah is the best of providers} (22:60), even though all provision comes from Him. The interpretations are:

1. The difference lies in the fact that Allah is uniquely qualified to provide what no one else can provide.
2. It means He is the origin of provision; others only provide through provision previously granted by Allah.
3. Others merely transfer provision from one hand to another; they do not create the provision itself.
4. When others provide, it is for their own benefit—either to fulfill an obligation, to earn praise or commendation, or to alleviate natural need. Thus, when one of us provides, he seeks compensation. However, Allah the Exalted’s perfection is an inherent attribute; He gains no additional perfection from anything. Therefore, provision originating from Him is purely out of benevolence.
5. Others can only provide if they possess the will to act, and that will itself originates from Allah. Thus, the true Provider is Allah.
6. The recipient of provision from others is under the obligation (Minnah) of that provider. The obligation owed to Allah is easier to bear than the obligation owed to others, making Him {the Best of Providers}.
7. If others provide, it is only possible if Allah granted that person the senses, health, and ability to benefit from that provision. The provision of others must be preceded and followed by Allah's provision for benefit to occur. Allah's provision requires no provision from others. Thus, it is established that He is {the Best of Providers}.

The Mu'tazila argue that the verse indicates three things:

1. Allah is capable (Qadir).
2. It is valid for others besides Allah to provide and possess (since they are capable agents).
3. Provision must be lawful (Halal), because being called {the Best of Providers} implies they are praiseworthy.

The response is: There is no dispute that the servant possesses capability; for us, capability combined with the impetus (Da'i) necessitates the action. The third point is a verbal debate that has been previously discussed.

When Allah said: {then they were killed or died} (22:59), equating the two in the promise, some assumed that the status of one killed in battle is the same as one who died in his bed.

• If this is taken from the apparent meaning, there is no indication of preference or equality, just as grouping believers together does not imply equality among them.
• If taken from other evidence, it is correct. Anas narrated that the Prophet (PBUH) said: "The one killed in the cause of Allah and the one who dies in the cause of Allah without being killed are partners in goodness and reward." The term "partners" suggests equality. Otherwise, singling them out for mention would be pointless.
• It is also narrated that a group of the Companions said, "O Messenger of Allah, we know the good that Allah has given those who were killed. We strive alongside you as they strove. What is ours if we die alongside you?" Then Allah revealed these two verses. This indicates equality because when they requested the measure of reward, the answer would not have been beneficial unless equality was intended.

As for the dwelling place, it is His saying: {He will surely admit them into a place of satisfaction which they will approve, and indeed, Allah is Knowing and Forbearing} (22:61). This involves issues:

It was recited as Madkhalan (with a damma on the mim), meaning the act of admitting. Those who read it with a fatha mean the place itself.

It is said that the dwelling place they will approve is a tent made of white pearl, without cracks or blemishes, having seventy thousand doors. Abu al-Qasim al-Qushayri said it means He will admit them into Paradise without any prior unpleasantness. Ibn Abbas (RA) said that He said "which they will approve" because in Paradise they will see what no eye has seen, no ear has heard, and no heart has imagined, so they will approve it and never desire to leave it. This is analogous to His saying: {and dwellings you will approve} (At-Tawbah: 24), {in a pleasing life} (Al-Haqqah: 21), {Return, to your Lord, content and pleasing [to Him]} (Al-Fajr: 28), and {and dwellings good in Gardens of Eden. But acceptance from Allah is greater} (At-Tawbah: 72).

If asked, what is the meaning of {and indeed, Allah is Knowing and Forbearing} and its connection to what preceded? It could mean:

1. He is Knowing of what they deserve, so He grants it to them and gives them more.
2. It means He is Knowing of what satisfies them, so He gives them that in Paradise.
3. As for Haleem (Forbearing), it means that due to His forbearance, He does not hasten punishment upon one who commits disobedience, but rather grants respite so that repentance may occur, making them deserving of Paradise.

Regarding His saying: {That. And whoever retaliates with the like of that with which he was afflicted, then he is wronged, Allah will surely aid him. Indeed, Allah is Pardoning and Forgiving} (22:60). This involves issues:

The discussion of {That} (Dhalika) has already passed in this Surah. Al-Zajjaj said it means: The matter we have recounted to you concerning the fulfillment of the promise to the emigrants who were killed or died.

{That. And whoever retaliates with the like of that with which he was afflicted, then he is wronged, Allah will surely aid him} (22:60). This means: whoever fights those who fought him, and the fighter was the aggressor (Baghi)—meaning he was forced into emigration and leaving his homeland, and the fighting was initiated against him. Muqatil said it was revealed concerning a group of polytheists who encountered a group of Muslims two nights before the end of Muharram. Some of the polytheists said to each other: "The companions of Muhammad dislike fighting in the sacred month, so attack them." The Muslims implored them to refrain from fighting due to the sanctity of the month, but they refused and fought them. This was their aggression against them. The Muslims stood firm and were victorious over them. This caused concern among the Muslims regarding fighting in the sacred month, so Allah revealed this verse, pardoning them and forgiving them.

Here are some questions:

Question 1: Connection to the Preceding Verses? It is as if Allah the Exalted said: While I honor them in the Hereafter with this promise, I will not abandon aiding them in this world against those who aggress against them.

Question 2: Does "That" refer specifically to the Emigrants or to all believers? The closest view is that it refers to both groups, as both were previously mentioned. The phrase {Allah will surely aid him} indicates this, as aid after death and killing is impossible in this world.

Question 3: What is meant by the mentioned affliction (Uqubah)? There are two views:

1. It refers to what the polytheists of Mecca did to the emigrants in Mecca, such as seeking their traces and forcing some of them back. Allah clarified that whoever punishes these disbelievers with the like of what they did, Allah will aid him against them. This aid supports the interpretation that it refers to fighting the disbelievers, not just retribution (Qisas), as the apparent meaning suits the former better.
2. This verse concerns retribution for injuries (Jirahat), and it is a Medinan verse, according to Al-Dahhak.

Question 4: Why is their initial action called "Affliction" (Uqubah)? The name "affliction" is applied to the initial act because of the connection between it and the subsequent retaliation, similar to His saying: {And the recompense of an evil deed is its like} (Ash-Shura: 40) and {They seek to deceive Allah, but Allah is deceiving them} (An-Nisa: 142).

Question 5: Connection of "Allah is Pardoning and Forgiving"? There are several views:

1. Allah encourages the one retaliating to forgive the aggressor through verses like: {But whoever pardons and makes reconciliation, his reward is due from Allah} (Ash-Shura: 40), {and that you forgive is nearer to piety} (Al-Baqarah: 237), and {But whoever is patient and forgives—indeed, that is of the matters [of firm resolution]} (Ash-Shura: 43). Since the person did not perform this recommended act, it is a form of wrongdoing. Thus, Allah says: I have pardoned this wrongdoing and forgiven it, for I am the One who permitted it to you.
2. Although Allah guaranteed him victory over the aggressor, He simultaneously suggested what was better for him—pardon and forgiveness—by mentioning these two attributes.
3. By mentioning pardon and forgiveness, Allah indicates His power over punishment, as one is only described as forgiving if capable of the opposite.

Question 6: Connection of {That is because Allah causes the night to enter the day and causes the day to enter the night}? There are two views:

1. That aid is because He is capable, and among the signs of His immense power is that He is the Creator and controller of night and day. If He is so, He must be capable and knowledgeable of what occurs within them, thus capable of granting correct aid.
2. It means that alongside that aid, He bestows blessings in this world through the alternation of night and day and the interpenetration of one into the other.

Question 7: Meaning of "Allah causes the night to enter the day and causes the day to enter the night"? There are two views:

1. The darkness of one occurs in the place of the light of the other when the sun sets, and the light of one occurs in the place of the darkness of the other when the sun rises, similar to a house being lit by a lamp and darkened when the lamp is removed.
2. He increases one of them by decreasing the hours of the other.

Question 8: Connection of {And that Allah is Hearing and Seeing}? It means that just as He is capable of what others cannot do, He perceives what is heard and seen, and nothing can prevent Him. This serves as a warning against undertaking what is impermissible regarding what is heard and seen.

Question 9: Meaning of {That is because Allah is the Truth} and its connection? There are two views:

1. That the previously mentioned description—the power over these matters—is only achieved because Allah is Al-Haqq (The Truth), meaning He is the necessarily existing being whose essence precludes change and cessation. Therefore, He rightfully issues promises and threats.
2. What is done in worshipping Him is Al-Haqq (Truth), and what is done in worshipping others is falsehood, as He says: {No invocation for them in this world or the Hereafter} (Ghafir: 43).

Question 10: Connection of {And that Allah is the Most High, the Great}? Al-'Aliyy (The Most High) means the Overpowering, the Capable, who cannot be defeated. This points out that He is the one capable of harm and benefit, unlike all others who are worshipped, encouraging worship of Him and warning against worshipping others. Al-Kabeer (The Great) means magnificent in power and dominion, which also affirms perfect capability.

His saying {Allah will surely aid him} is a report of the unseen, which came to pass exactly as reported, making it one of the miracles.

Imam Ash-Shafi'i (may Allah have mercy on him) said: Whoever burns, we burn him; whoever drowns, we drown him. Abu Hanifa (may Allah have mercy on him) said: Rather, he is killed by the sword. Ash-Shafi'i argued using this verse, as Allah permitted the oppressed to retaliate with the like of what they were afflicted with and promised him aid over it.

Nafi' and Ibn 'Amir read {you call upon} (tad'una) with a ta' here, and in Luqman, Al-Mu'minun, and Al-'Ankabut. Ibn Kathir and Abu 'Amr read it with a ya' (yad'una), as a report. The Arabs sometimes shift from direct address (Khitaab) to reporting (Ikhbar) and vice versa.

{Have you not seen that Allah sends down water from the sky, and the earth becomes green? Indeed, Allah is Subtle, Aware.} (22:63)

{To Him belongs whatever is in the heavens and whatever is on the earth. And indeed, Allah is the Self-Sufficient, the Praiseworthy.} (22:64)

{Have you not seen that Allah has subjected to you whatever is in the earth, and the ships that sail upon the sea by His command? And He restrains the heaven from falling upon the earth except by His permission. Indeed, Allah is to mankind, Kind, Merciful.} (22:65)

{And it is He who gives life, then causes death, then will give you life again. Indeed, mankind is ungrateful.} (22:66)