The Bee — Verse 41

The Reward of the Muhajirin Allah tells us about the reward of those who migrated for His sake, seeking His pleasure, those who left their homeland behind, brothers and friends, hoping for the reward of Allah. This may have been revealed concerning those who migrated to Ethiopia, those whose persecution at the hands of their own people in Makkah was so extreme that they left them and went to Ethiopia so that they would be able to worship their Lord. Among the most prominent of these migrants were `Uthman bin `Affan and his wife Ruqayyah, the daughter of the Messenger of Allah ﷺ, Ja`far bin Abi Talib, the cousin of the Messenger ﷺ, and Abu Salamah bin `Abdul-Asad, among a group of almost eighty sincere and faithful men and women, may Allah be pleased with them. Allah promised them a great reward in this world and the next. Allah said: لَنُبَوِّئَنَّهُمْ فِى الدُّنْيَا حَسَنَة (We will certainly give them good residence in this world,) Ibn `Abbas, Ash-Sha`bi and Qatadah said: (this means) "Al-Madinah." It was also said that it meant "good provision". This was the opinion of Mujahid. There is no contradiction between these two opinions, for they left their homes and wealth, but Allah compensated them with something better in this world. Whoever gives up something for the sake of Allah, Allah compensates him with something that is better for him than that, and this is what happened. He gave them power throughout the land and caused them to rule over the people, so they became governors and rulers, and each of them became a leader of the pious. Allah tells us that His reward for the Muhajirin in the Hereafter is greater than that which He gave them in this world, as He says: وَلاّجْرُ الاٌّخِرَةِ أَكْبَرُ (but indeed the reward of the Hereafter will be greater) meaning, greater than that which We have given you in this world. لَوْ كَانُواْ يَعْلَمُونَ (if they but knew!) means, if those who stayed behind and did not migrate with them only knew what Allah prepared for those who obeyed Him and followed His Messenger . Then Allah describes them as: الَّذِينَ صَبَرُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ (those who remained patient, and put their trust in their Lord.) (16:42), meaning, they bore their people's persecution with patience, putting their trust in Allah Who made their end good in this world and the Hereafter.

And those who emigrated for God’s cause to establish His religion after they had been wronged through harm those from among the people of Mecca — these were the Prophet s and his Companions — truly We shall lodge them in this world in a goodly lodging namely Medina and the reward of the Hereafter that is Paradise is surely greater grander did they but know that is the disbelievers — or those who stayed behind and did not emigrate — did they but know the honour that belongs to emigrants they would have followed them.

Those who emigrate in God after they were wronged-We shall surely build for them something beautiful, and the wage of the next world will be greater. Anyone who emigrates from the homelands of heedlessness will be taken by the majesty of Unity to the witnessing places of union. When someone emigrates from the homelands of heedlessness, the majesty of Unity will con- vey him to the witnessing places of union. When someone emigrates from companionship with the created, the gentle favors of generosity will give him access to His companionship. When some- one emigrates from himself and is displeased with dwelling with himself, his heart will become the place where passion for the Haqiqah puts down its saddlebags. Today he will be delighted in the secluded solace of “I am the sitting companion of him who remembers Me,” and tomorrow he will take his ease on the carpet of the expansiveness of “The patient poor are the sitting companions of God on the Day of Resurrection.” This emigration has a beginning and an end. Its beginning is that his makeup becomes obe- dience itself, not from habit and not from wanting the reward, but rather from being drowned in contemplation itself. Thus it is recounted of the recognizer Sultan MaḤmūd that he never sat in a session of intimacy with any but Ayāz. The boon companions and special friends began to mutter. The sultan became aware of their jealousy, and he commanded that all the boon companions and special friends be present in a session. Then he had a goblet made of ruby-worth the taxes from one of his prov- inces-brought forth, along with an iron anvil, and put before him. He commanded the vizier to smash the goblet on the anvil. The vizier, “Protect me, O Sultan! Though the sultan's command is higher, I do not have the gall to be so bold.” In the same way, he commanded the other boon companions and special friends. All took off their hats, began to tremble, and did not have the gall to break it. Then he pointed at Ayāz. He said, “Slave, strike the goblet on the anvil and break it.” Ayāz struck the goblet on the anvil until it broke into tiny pieces. Then MaḤmūd said, “There are four thousand way stations between obeying the sultan's command and seclusion with him. When someone still avoids obeying MaḤmūd's command, how can he have the gall to talk of seclusion and seek companionship?” As for the end of emigration, it is three things: veneration in seclusion, being ashamed in service, and seeing nothing but shortcoming in oneself despite much obedience.

Those who emigrate in God after they were wronged-We shall surely build for them something beautiful, and the wage of the next world will be greater. Anyone who emigrates from the homelands of heedlessness will be taken by the majesty of Unity to the witnessing places of union. When someone emigrates from the homelands of heedlessness, the majesty of Unity will con- vey him to the witnessing places of union. When someone emigrates from companionship with the created, the gentle favors of generosity will give him access to His companionship. When some- one emigrates from himself and is displeased with dwelling with himself, his heart will become the place where passion for the Haqiqah puts down its saddlebags. Today he will be delighted in the secluded solace of “I am the sitting companion of him who remembers Me,” and tomorrow he will take his ease on the carpet of the expansiveness of “The patient poor are the sitting companions of God on the Day of Resurrection.” This emigration has a beginning and an end. Its beginning is that his makeup becomes obe- dience itself, not from habit and not from wanting the reward, but rather from being drowned in contemplation itself. Thus it is recounted of the recognizer Sultan MaḤmūd that he never sat in a session of intimacy with any but Ayāz. The boon companions and special friends began to mutter. The sultan became aware of their jealousy, and he commanded that all the boon companions and special friends be present in a session. Then he had a goblet made of ruby-worth the taxes from one of his prov- inces-brought forth, along with an iron anvil, and put before him. He commanded the vizier to smash the goblet on the anvil. The vizier, “Protect me, O Sultan! Though the sultan's command is higher, I do not have the gall to be so bold.” In the same way, he commanded the other boon companions and special friends. All took off their hats, began to tremble, and did not have the gall to break it. Then he pointed at Ayāz. He said, “Slave, strike the goblet on the anvil and break it.” Ayāz struck the goblet on the anvil until it broke into tiny pieces. Then MaḤmūd said, “There are four thousand way stations between obeying the sultan's command and seclusion with him. When someone still avoids obeying MaḤmūd's command, how can he have the gall to talk of seclusion and seek companionship?” As for the end of emigration, it is three things: veneration in seclusion, being ashamed in service, and seeing nothing but shortcoming in oneself despite much obedience.

Those who emigrate in God after they were wronged-We shall surely build for them something beautiful, and the wage of the next world will be greater. Anyone who emigrates from the homelands of heedlessness will be taken by the majesty of Unity to the witnessing places of union. When someone emigrates from the homelands of heedlessness, the majesty of Unity will con- vey him to the witnessing places of union. When someone emigrates from companionship with the created, the gentle favors of generosity will give him access to His companionship. When some- one emigrates from himself and is displeased with dwelling with himself, his heart will become the place where passion for the Haqiqah puts down its saddlebags. Today he will be delighted in the secluded solace of “I am the sitting companion of him who remembers Me,” and tomorrow he will take his ease on the carpet of the expansiveness of “The patient poor are the sitting companions of God on the Day of Resurrection.” This emigration has a beginning and an end. Its beginning is that his makeup becomes obe- dience itself, not from habit and not from wanting the reward, but rather from being drowned in contemplation itself. Thus it is recounted of the recognizer Sultan MaḤmūd that he never sat in a session of intimacy with any but Ayāz. The boon companions and special friends began to mutter. The sultan became aware of their jealousy, and he commanded that all the boon companions and special friends be present in a session. Then he had a goblet made of ruby-worth the taxes from one of his prov- inces-brought forth, along with an iron anvil, and put before him. He commanded the vizier to smash the goblet on the anvil. The vizier, “Protect me, O Sultan! Though the sultan's command is higher, I do not have the gall to be so bold.” In the same way, he commanded the other boon companions and special friends. All took off their hats, began to tremble, and did not have the gall to break it. Then he pointed at Ayāz. He said, “Slave, strike the goblet on the anvil and break it.” Ayāz struck the goblet on the anvil until it broke into tiny pieces. Then MaḤmūd said, “There are four thousand way stations between obeying the sultan's command and seclusion with him. When someone still avoids obeying MaḤmūd's command, how can he have the gall to talk of seclusion and seek companionship?” As for the end of emigration, it is three things: veneration in seclusion, being ashamed in service, and seeing nothing but shortcoming in oneself despite much obedience.

Those who emigrate in God after they were wronged-We shall surely build for them something beautiful, and the wage of the next world will be greater. Anyone who emigrates from the homelands of heedlessness will be taken by the majesty of Unity to the witnessing places of union. When someone emigrates from the homelands of heedlessness, the majesty of Unity will con- vey him to the witnessing places of union. When someone emigrates from companionship with the created, the gentle favors of generosity will give him access to His companionship. When some- one emigrates from himself and is displeased with dwelling with himself, his heart will become the place where passion for the Haqiqah puts down its saddlebags. Today he will be delighted in the secluded solace of “I am the sitting companion of him who remembers Me,” and tomorrow he will take his ease on the carpet of the expansiveness of “The patient poor are the sitting companions of God on the Day of Resurrection.” This emigration has a beginning and an end. Its beginning is that his makeup becomes obe- dience itself, not from habit and not from wanting the reward, but rather from being drowned in contemplation itself. Thus it is recounted of the recognizer Sultan MaḤmūd that he never sat in a session of intimacy with any but Ayāz. The boon companions and special friends began to mutter. The sultan became aware of their jealousy, and he commanded that all the boon companions and special friends be present in a session. Then he had a goblet made of ruby-worth the taxes from one of his prov- inces-brought forth, along with an iron anvil, and put before him. He commanded the vizier to smash the goblet on the anvil. The vizier, “Protect me, O Sultan! Though the sultan's command is higher, I do not have the gall to be so bold.” In the same way, he commanded the other boon companions and special friends. All took off their hats, began to tremble, and did not have the gall to break it. Then he pointed at Ayāz. He said, “Slave, strike the goblet on the anvil and break it.” Ayāz struck the goblet on the anvil until it broke into tiny pieces. Then MaḤmūd said, “There are four thousand way stations between obeying the sultan's command and seclusion with him. When someone still avoids obeying MaḤmūd's command, how can he have the gall to talk of seclusion and seek companionship?” As for the end of emigration, it is three things: veneration in seclusion, being ashamed in service, and seeing nothing but shortcoming in oneself despite much obedience.

Those who emigrate in God after they were wronged-We shall surely build for them something beautiful, and the wage of the next world will be greater.Anyone who emigrates from the homelands of heedlessness will be taken by the majesty of Unity to the witnessing places of union.When someone emigrates from the homelands of heedlessness, the majesty of Unity will con- vey him to the witnessing places of union. When someone emigrates from companionship with the created, the gentle favors of generosity will give him access to His companionship. When some- one emigrates from himself and is displeased with dwelling with himself, his heart will become the place where passion for the Haqiqah puts down its saddlebags. Today he will be delighted in the secluded solace of �I am the sitting companion of him who remembers Me,� and tomorrow he will take his ease on the carpet of the expansiveness of �The patient poor are the sitting companions of God on the Day of Resurrection.�This emigration has a beginning and an end. Its beginning is that his makeup becomes obe- dience itself, not from habit and not from wanting the reward, but rather from being drowned in contemplation itself.Thus it is recounted of the recognizer Sultan MaḤmūd that he never sat in a session of intimacy with any but Ayāz. The boon companions and special friends began to mutter. The sultan became aware of their jealousy, and he commanded that all the boon companions and special friends be present in a session. Then he had a goblet made of ruby-worth the taxes from one of his prov- inces-brought forth, along with an iron anvil, and put before him. He commanded the vizier to smash the goblet on the anvil. The vizier, �Protect me, O Sultan! Though the sultan's command is higher, I do not have the gall to be so bold.� In the same way, he commanded the other boon companions and special friends. All took off their hats, began to tremble, and did not have the gall to break it. Then he pointed at Ayāz. He said, �Slave, strike the goblet on the anvil and break it.� Ayāz struck the goblet on the anvil until it broke into tiny pieces. Then MaḤmūd said, �There are four thousand way stations between obeying the sultan's command and seclusion with him. When someone still avoids obeying MaḤmūd's command, how can he have the gall to talk of seclusion and seek companionship?�As for the end of emigration, it is three things: veneration in seclusion, being ashamed in service, and seeing nothing but shortcoming in oneself despite much obedience.

والذين تركوا ديارهم مِن أجل الله، فهاجروا بعدما وقع عليهم الظلم، لنسكننهم في الدنيا دارًا حسنة، ولأجر الآخرة أكبر؛ لأن ثوابهم فيها الجنة. لو كان المتخلفون عن الهجرة يعلمون علم يقين ما عند الله من الأجر والثواب للمهاجرين في سبيله، ما تخلَّف منهم أحد عن ذلك.

يخبر تعالى عن جزائه للمهاجرين في سبيله ابتغاء مرضاته الذين فارقوا الدار والإخوان والخلان رجاء ثواب الله وجزائه. ويحتمل أن يكون سبب نزولها في مهاجرة الحبشة الذي اشتد أذي قومهم لهم بمكة حتى خرجوا من بين أظهرهم إلى بلاد الحبشة ليتمكنوا من عبادة ربهم ومن أشرافهم عثمان بن عفان ومعه زوجته رقية بنت رسول الله صلى الله عليه وسلم وجعفر بن أبي طالب ابن عم الرسول وأبو سلمة بن عبدالأسود في جماعة قريب من ثمانين ما بين رجل وامرأة صديق وصديقة رضي الله عنهم وأرضاهم وقد فعل فوعدهم تعالى بالمجازاة الحسنة في الدنيا والآخرة فقال "لنبوئنهم في الدنيا حسنة" قال ابن عباس والشعبي وقتادة: المدينة; وقيل الرزق الطيب قاله مجاهد. ولا منافاة بين القولين فإنهم تركوا مساكنهم وأموالهم فعوضهم الله خيرا منها في الدنيا فإن من ترك شيئا لله عوضه الله بما هو خير له منه وكذلك وقع فإنهم مكن الله لهم في البلاد وحكمهم على رقاب العباد وصاروا أمراء حكاما وكل منهم للمتقين إماما وأخبر أن ثوابه للمهاجرين في الدار الآخرة أعظم مما أعطاهم في الدنيا فقال "ولأجر الآخرة أكبر" أي مما أعطيناهم في الدنيا "لو كانوا يعلمون" أى لو كان المتخلفون عن الهجرة معهم يعلمون ما ادخر الله لمن أطاعه واتبع رسوله ولهذا قال هشيم عن العوام عمن حدثه أن عمر بن الخطاب رضي الله عنه كان إذا أعطى الرجل من المهاجرين عطاءه يقول خذ بارك الله لك فيه هذا ما وعدك الله في الدنيا وما ادخر لك في الآخرة أفضل ثم قرأ هذه الآية "لنبوئنهم في الدنيا حسنة ولآجر الآخرة أكبر لو كانوا يعلمون".

أخرج ابن جرير عن قتادة قال : قوله - تعالى - : ( والذين هَاجَرُواْ فِي الله مِنْ بَعْدِ مَا ظُلِمُواْ . . ) هؤلاء أصحاب محمد صلى الله عليه وسلم . ظلمهم أهل مكة فأخرجوهم من ديارهم ، حتى لحق طائفة منهم بالحبشة ، ثم بوأهم الله - تعالى - المدينة فجعلها لهم دار هجرة ، وجعل لهم أنصارا من المؤمنين . وعن ابن عباس : هم قوم هاجروا إلى رسول الله صلى الله عليه وسلم من أهل مكة ، بعد أن ظلمهم المشركون ، .والذى نراه أن الآية الكريمة تشمل هؤلاء ، وتشمل غيرهم ممن هاجر من بلده إلىغيرها ، رجاء ثواب الله ، وخدمة لدينه .والمهاجرة فى الأصل تطلق على المفارقة والمتاركة للديار وغيرها ، واستعملت شرعا فى المهاجرة من دار الكفر إلى دار الإِيمان ، أو من دار الكفر إلى غيرها لنشر دعوة الإِسلام .وقوله ( لنبوئنهم ) من التبوؤ بمعنى الإِحلال والإِسكان والإِنزال يقال بوأ فلان فلانا منزلا ، إذا أسكنه فيه ، وهيأه له .( وحسنة ) صفة لموصوف محذوف أى : لنبوئنهم تبوئة حسنة ، أو دارا حسنة .والمراد بهذه الحسنة ما يشمل نزولهم فى المدينة ، ونصرهم على أعدائهم ، وإبدال خوفهم أمنا .قال القرطبى فى المراد بالحسنة هنا ستة أقوال : " نزول المدينة؛ قاله ابن عباس والحسن . . الثانى : الرزق الحسن . قاله مجاهد . الثالث : النصر على عدوهم ، قاله الضحاك ، الرابع : لسان صدق ، حكاه ابن جريج . الخامس : ما استولوا عليه من البلاد . . السادس : ما بقى لهم فى الدنيا من ثناء ، وما صار فيها لأولادهم من الشرف .ثم قال : وكل ذلك قد اجتمع لهم بفضل الله - تعالى - " .والمعنى : والذين هاجروا فى سبيل الله ، وفارقوا قومهم وأوطانهم وأموالهم وأولادهم . . من أجل إعلاء كلمته ، بعد أن تحملوا الكثير من أذى المشركين وظلمهم وطغيانهم .هؤلاء الذين فعلوا ذلك من أجل نصرة ديننا ، لنسكننهم فى الدنيا مساكن حسنة يرضونها ، ولنعطينهم عطاء حسنا يسعدهم ، ولننصرنهم على أعدائهم نصرا مؤزرا .وقوله ( فى الله ) أى : فى سبيله ، ومن أجل نصرة دينه . فحرف " فى " مستعمل للتعليل ، كما فى قوله صلى الله عليه وسلم : " دخلت امرأة النار فى هرة حبستها . . . " .والمقصود أن هذا الأجر الجزيل إنما هو للمهاجرين من أجل إعلاء كلمة الله ، ومن أجل نصرة الحق ، وليس لمن هاجر لنشر الظلم أو الفساد فى الأرض .وأسند فعل ( ظلموا ) إلى المجهول ، لظهور الفاعل من السياق وهو المشركون .وفى ذلك إشارة إلى أن هؤلاء المهاجرين لم يفارقوا ديارهم ، إلا بعد أن أصابهم ظلم أعدائهم لهم ، كتعذيبهم إياهم ، وتضييقهم عليهم ، إلى غير ذلك من صنوف الأذى .

وقوله ( وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ) يقول تعالى ذكره: والذين فارقوا قومهم ودورهم وأوطانهم عداوة لهم في الله على كفرهم إلى آخرين غيرهم ( مِنْ بَعْدِ مَا ظُلِمُوا ) يقول: من بعد ما نيل منهم في أنفسهم بالمكاره في ذات الله ( لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ) يقول: لنسكننهم في الدنيا مسكنا يرضونه صالحا.وبنحو الذي قلنا في ذلك ، قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد ، قال: ثنا سعيد، عن قتادة، قوله ( وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ ) قال: هؤلاء أصحاب محمد ظلمهم أهل مكة، فأخرجوهم من ديارهم حتى لحق طوائف منهم بالحبشة، ثم بوأهم الله المدينة بعد ذلك فجعلها لهم دار هجرة، وجعل لهم أنصارا من المؤمنين.حُدثت عن القاسم بن سلام، قال: ثنا هشيم، عن داود بن أبي هند، عن الشعبي ( لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ) قال: المدينة.حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ) قال: هم قوم هاجروا إلى رسول الله صلى الله عليه وسلم من أهل مكة بعد ظلمهم، وظلمهم المشركون.وقال آخرون: عنى بقوله ( لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ) لنرزقهم في الدنيا رزقا حسنا.* ذكر من قال ذلك:حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، وحدثني المثنى، قال: أخبرنا أبو حذيفة، قال: ثنا شبل، عن ابن أبي نجيح، عن مجاهد ( لَنُبَوِّئَنَّهُمْ ) لنرزقنهم في الدنيا رزقا حسنا.حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.حدثني الحارث، قال: ثنا القاسم، قال: ثنا هشيم، عن العوّام، عمن حدثه أن عمر بن الخطاب كان إذا أعطى الرجل من المهاجرين عطاءه يقول: خذ بارك الله لك فيه ، هذا ما وعدك الله في الدنيا، وما ذخره لك في الآخرة أفضل. ثم تلا هذه الآية ( لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً وَلأَجْرُ الآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ )وأولى القولين في ذلك بالصواب قول من قال: معنى ( لَنُبَوِّئَنَّهُم ) : لنحلنهم ولنسكننهم، لأن التبوء في كلام العرب الحلول بالمكان والنـزول به ، ومنه قول الله تعالى وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ مُبَوَّأَ صِدْقٍ وقيل: إن هذه الآية نـزلت في أبي جندل بن سهيل.* ذكر من قال ذلك:حدثني المثنى، قال: أخبرنا إسحاق، قال: ثنا عبد الرزاق، قال: ثنا جعفر بن سليمان، عن داود بن أبي هند، قال: نـزلت ( وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا ) ... إلى قوله وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ في أبي جندل بن سهيل.وقوله ( وَلأَجْرُ الآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ ) يقول: ولثواب الله إياهم على هجرتهم فيه في الآخرة أكبر، لأن ثوابه إياهم هنالك الجنة التي يدوم نعيمها ولا يبيد.وبنحو الذي قلنا في ذلك ، قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال: قال الله ( وَلأَجْرُ الآخِرَةِ أَكْبَرُ ) أي والله لما يثيبهم الله عليه من جنته أكبر ( لَوْ كَانُوا يَعْلَمُونَ ) .

قوله تعالى ( والذين هاجروا في الله من بعد ما ظلموا ) عذبوا وأوذوا في الله .نزلت في بلال ، وصهيب ، وخباب ، وعمار ، وعابس ، وجبر ، وأبي جندل بن سهيل ، أخذهم المشركون بمكة فعذبوهم .وقال قتادة : هم أصحاب النبي صلى الله عليه وسلم ، ظلمهم أهل مكة ، وأخرجوهم من ديارهم حتى لحق طائفة منهم بالحبشة ، ثم بوأهم الله المدينة بعد ذلك فجعلها لهم دار هجرة ، وجعل لهم أنصارا من المؤمنين .( لنبوئنهم في الدنيا حسنة ) وهو أنه أنزلهم المدينة .روي عن عمر بن الخطاب كان إذا أعطى الرجل [ من المهاجرين ] عطاء يقول : خذ بارك الله لك فيه ، هذا ما وعدك الله في الدنيا ، وما ادخر لك في الآخرة أفضل ، ثم تلا هذه الآية .وقيل : معناه لنحسنن إليهم في الدنيا .وقيل : الحسنة في الدنيا التوفيق والهداية .( ولأجر الآخرة أكبر لو كانوا يعلمون ) وقوله : " لو كانوا يعلمون " ، ينصرف إلى المشركين لأن المؤمنين كانوا يعلمونه .

لما ثبتت حكمة البعث بأنها تبيين الذي اختلف فيه الناس من هدى وضلالة ، ومن ذلك أن يتبين أن الذين كفروا أنهم كانوا كاذبين يعلم منه أنّه بتبيين بالبعث أن الذين آمنوا كانوا صادقين بدلالة المضادة وأنهم مثابون ومكرمون . فلما علم ذلك من السياق وقع التصريح به في هذه الآية .وأدمج مع ذلك وعدهم بحسن العاقبة في الدنيا مقابلة وعيد الكافرين بسوء العاقبة فيها الواقع بالتعّريض في قوله تعالى : { فسيروا في الأرض فانظروا كيف كان عاقبة المكذبين } [ سورة النحل : 36 ].فالجملة معطوفة على جملة { وليعلم الذين كفروا أنهم كانوا كاذبين } [ سورة النحل : 39 ].والمهاجر : متاركة الدّيار لغرض ما .و { في } مستعملة في التّعليل ، أي لأجل الله . والكلام على تقدير مضاف يظهر من السّياق . تقديره : هاجروا لأجل مرضاة الله .وإسناد فعل { ظلموا } إلى المجهول لظهور الفاعل من السّياق وهو المشركون . والظلم يشمل أصناف الاعتداء من الأذى والتعذيب .والتبوئة : الإسكان . وأطلقت هنا على الجزاء بالحسنى على المهاجرة بطريق المضادّة للمهاجرة ، لأن المهاجرة الخروج من الدّيار فيضادّها الإسكان .وفي الجمع بين { هاجروا } و { لنبوئنهم } محسّن الطباق . والمعنى : لنجازينّهم جزاءً حسناً . فعبر عن الجزاء بالتّبوئة لأنه جزاء على ترك المباءة .و { حسنة } صفة لمصدر محذوف جار على «نبوئنهم» ، أي تبوئة حسنة .وهذا الجزاء يجبر كل ما اشتملت عليه المهاجرة من الأضرار التي لقيها المهاجرون من مفارقة ديارهم وأهليهم وأموالهم ، وما لاقَوُه من الأذى الذي ألجأهم إلى المهاجرة من تعذيب واستهزاء ومَذلّة وفتنة ، فالحسنة تشتمل على تعويضهم دياراً خيراً من ديارهم ، ووطناً خيراً من وطنهم ، وهو المدينة ، وأموالاً خيراً من أموالهم ، وهي ما نالوه من المغانم ومن الخراج . روي أن عُمر رضي الله عنه كان إذا أعطى رجلاً من المهاجرين عطاء قال له : «هذا ما وعدك ربّك في الدنيا ، وما ذخر لك في الآخرة أكبر»؛ وغلبة لأعدائهم في الفتوح وأهمّها فتح مكّة ، وأمناً في حياتهم بما نالوه من السلطان ، قال تعالى : { وليبدلنّهم من بعد خوفهم أمنا } [ سورة النور : 55 ]. وسبب النزول الذين هاجروا إلى أرض الحبشة من المسلمين لا محالة ، أو الذين هاجروا إلى المدينة الهجرة الأولى قبل هجرة النبي وبقية أصحابه رضي الله عنهم مثل مصعب بن عمير وأصحابه إن كانت هذه الآية نازلة بعد الهجرة الأولى إلى المدينة . وكلا الاحتمالين لا ينافي كون السورة مكّية . ولا يقتضي تخصيص أولئك بهذا الوعد .ثم أعقب هذا الوعد بالوعد العظيم المقصود وهو قوله : { ولأجر الآخرة أكبر }. ومعنى { أكبر } أنّه أهمّ وأنفع . وإضافته إلى { الآخرة } على معنى ( في ) ، أي الأمر الذي في الآخرة .وجملة { لو كانوا يعلمون } معترضة ، وهي استئناف بياني ناشىء عن جملة الوعد كلّها ، لأن ذلك الوعد العظيم بخير الدنيا والآخرة يثير في نفوس السامعين أن يسألوا كيف لم يقتدِ بهم من بقوا على الكفر فتقع جملة { لو كانوا يعلمون } بياناً لما استبهم على السّائِل .والتقدير : لو كانوا يعلمون ذلك لاقتدوا بهم ولكنّهم لا يعلمون . فضمير { يعلمون } عائد إلى { الذين كفروا } [ سورة النحل : 39 ].ويجوز أن يكون السؤال المثار هو : كيف يحْزن المهاجرون على ما تركوه من ديارهم وأموالهم وأهليهم ، فيكون : المعنى لو كان المهاجرون يعلمون ما أعدّ لهم عِلم مشاهدة لما حزِنوا على مفارقة ديارهم ولكانت هجرتهم عن شوق إلى ما يلاقونه بعد هجرتهم ، لأن تأثير العلم الحسّي على المزاج الإنساني أقوى من العلم العقلي لعدم احتياج العلم الحسّي إلى استعمال نظر واستدلال ، ولعدم اشتمال العلم العقلي على تفاصيل الكيفيات التي تحبّها النفوس وترتمي إليها الشهوات ، كما أشار إليه قوله تعالى : { قال أو لم تؤمن قال بلى ولكن ليطمئن قلبي } [ سورة البقرة : 260 ]. فليس المراد بقوله تعالى : { لو كانوا يعلمون } لو كانوا يعتقدون ويؤمنون ، لأن ذلك حاصل لا يناسب موقع { لو } الامتناعية .فضمير { يعلمون } على هذا «للذين هاجروا» . وفي هذا الوجه تتناسق الضمائر .

يخبر تعالى بفضل المؤمنين الممتحنين { الَّذِينَ هَاجَرُوا فِي اللَّهِ ْ} أي: في سبيله وابتغاء مرضاته { مِنْ بَعْدِ مَا ظُلِمُوا ْ} بالأذية والمحنة من قومهم، الذين يفتنونهم ليردوهم إلى الكفر والشرك، فتركوا الأوطان والخلان، وانتقلوا عنها لأجل طاعة الرحمن، فذكر لهم ثوابين: ثوابا عاجلا في الدنيا من الرزق الواسع والعيش الهنيء، الذي رأوه عيانا بعد ما هاجروا، وانتصروا على أعدائهم، وافتتحوا البلدان وغنموا منها الغنائم العظيمة، فتمولوا وآتاهم الله في الدنيا حسنة. { وَلَأَجْرُ الْآخِرَةِ ْ} الذي وعدهم الله على لسان رسوله { أَكْبَرُ ْ} من أجر الدنيا، كما قال تعالى: { الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَأُولَئِكَ هُمُ الْفَائِزُونَ يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ خَالِدِينَ فِيهَا أَبَدًا إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ ْ} وقوله: { لَوْ كَانُوا يَعْلَمُونَ ْ} أي: لو كان لهم علم ويقين بما عند الله من الأجر والثواب لمن آمن به وهاجر في سبيله لم يتخلف عن ذلك أحد.

قوله تعالى : والذين هاجروا في الله من بعد ما ظلموا لنبوئنهم في الدنيا حسنة ولأجر الآخرة أكبر لو كانوا يعلمون قوله تعالى : والذين هاجروا في الله من بعد ما ظلموا قد تقدم في " النساء " معنى الهجرة ، وهي ترك الأوطان والأهل والقرابة في الله أو في دين الله ، وترك السيئات . وقيل : في بمعنى اللام ، أي لله .من بعد ما ظلموا أي عذبوا في الله . نزلت في صهيب وبلال وخباب وعمار ، عذبهم أهل مكة حتى قالوا لهم ما أرادوا ، فلما خلوهم هاجروا إلى المدينة ; قاله الكلبي . وقيل : نزلت في أبي جندل بن سهيل . وقال قتادة : المراد أصحاب محمد - صلى الله عليه وسلم - ، ظلمهم المشركون بمكة وأخرجوهم حتى لحق طائفة منهم بالحبشة ; ثم بوأهم الله - تعالى - دار الهجرة وجعل لهم أنصارا من المؤمنين . والآية تعم الجميع .لنبوئنهم في الدنيا حسنة في الحسنة ستة أقوال :الأول : نزول المدينة ; قاله ابن عباس والحسن والشعبي وقتادة .الثاني : الرزق الحسن ; قاله مجاهد .الثالث : النصر على عدوهم ; قاله الضحاك .الرابع : إنه لسان صدق ; حكاه ابن جريج .الخامس : ما استولوا عليه من فتوح البلاد وصار لهم فيها من [ ص: 97 ] الولايات .السادس : ما بقي لهم في الدنيا من الثناء ، وما صار فيها لأولادهم من الشرف . وكل ذلك اجتمع لهم بفضل الله ، والحمد لله .ولأجر الآخرة أكبر أي ولأجر دار الآخرة أكبر ، أي أكبر من أن يعلمه أحد قبل أن يشاهده ; وإذا رأيت ثم رأيت نعيما وملكا كبيرالو كانوا يعلمون أي لو كان هؤلاء الظالمون يعلمون ذلك . وقيل : هو راجع إلى المؤمنين . أي لو رأوا ثواب الآخرة وعاينوه لعلموا أنه أكبر من حسنة الدنيا . وروي أن عمر بن الخطاب - رضي الله عنه - كان إذا دفع إلى المهاجرين العطاء قال : هذا ما وعدكم الله في الدنيا وما ادخر لكم في الآخرة أكثر ; ثم تلا عليهم هذه الآية .

Most of the commentators of the Quran have held that this verse relates to the eighty companions of the Prophet who had become victims of persecution by opponents of Islam and finally migrated to Abyssinia (now called Ethiopia) leaving their native place. This event occurred in the Makkan period before the Hijrah (migration) to Madinah. With regard to the Truth, there are always two groups—one group consists of those who undervalue Truth to such an extent that they are unwilling to sacrifice anything for its sake or re-plan their lives. The other group consists of those who adhere to the Truth in such a way that it becomes the most important thing for them, and they are willing to suffer all sorts of trouble for its sake; they make Truth their most important issue; they can sacrifice all else, but they cannot sacrifice the Truth. Naturally, these two kinds of group cannot share the same fate. Those who gave Truth the most important place in their lives, will be treated as entitled to God’s eternal bounties, but those who ignored the Truth will be ignored by God likewise; they will not be able to secure any place of honour in the eyes of God; neither can they have any share in God’s bounties.

Commentary The verb: هَاجَرُ‌وا (hajaru) is a derivation from hijrat (pausal : hijrah) which literally means to leave one's homeland. The leaving of one's home-land done for the sake of Allah is an act of great obedience and worship in Islam. The Holy Prophet ﷺ said: اَلھِجرۃ تَھدَمُ مَا کَانَ قَبلَھَا ('Hijrah demolishes all sins that were before it' ). This Hijrah is Farcl (obligatory) and Wajib (necessary) under some situations while it is recommended as desirable and better (Mustahabb) under some others. Related injunctions have appeared in details under comments on verse 97 of Surah An-Nisa' أَلَمْ تَكُنْ أَرْ‌ضُ اللَّـهِ وَاسِعَةً (Was not the earth of Allah wide enough that you might have sought refuge in it? - 3:97) [ Ma` ariful-Qur'an, Volume II ] Mentioned here at this place are particular promises which Allah Ta’ ala has made to Muhajirin, those who do Hijrah, that is, leave their homeland for His sake. How does Hijrah bring Better Life in the Present World? In the verses cited above, two great promises have been made to Muhajirin subject to some conditions: (1) To give them a good place right here in this world, and (2) To bless them with the greater reward of the Hereafter which is limitless. The expression: 'a good place in the world' is highly comprehensive. It includes a good residence for the Muhajir (one who does Hijrah) as well as neighbours who are good. It also includes extended means of living, supremacy over hostile enemies, recognition and fair name among people, and honour which continues through the family, and progeny. (Qurtubi) The background of the revelation of the verse is basically the first Hijrah which the noble Companions made to Ethiopea. Then, the probability that it may include the Hijrah to Ethiopea as well as the Hijrah to al-Madinah al-Munawwarah which came after that. Mentioned here in this verse are the same Muhajirin to Ethiopea, or the Muhajirin to Madinah. Therefore, some scholars have said that this promise was for these blessed Sahabah ؓ only, that is, those who had made their Hijrah to Ethiopea, or those who had later done it to Madinah. As for the promise of Allah, it stood already fulfilled within the present world, something witnessed openly. Everyone saw how Madinah was made for them the real good place to live. Instead of hostile neighbours, they lived among those who were sympathetic, sharing and sacrificing. Enemies were conquered and subdued. Within a short period of time since their Hijrah, doors of ample sustenance were thrown open for them. The poor and needy of yester years became wealthy citizens of the day. Many countries of the world came under their sway. Such were their achiements in moral greatness and beauty of conduct that they remain receiving words of praise from friends and foes alike even to this day. Allah Ta` ala blessed them with great honour, and their generations as well. These were things that were to take place in this world, which they did. Now, the promise of the Hereafter shall also be fulfilled. But, says Abu Hayyan in his Tafslr Al-Bahr Al-Muhit: وَالَّذِینَ ھَاجَرُوا عَام فِی المُھَاجِرِینَ کَایٔنا مَّا کَانُوا فَیَشمَلُ اَوَّلَھُم وآخِرَھُم The expression: الَّذِينَ هَاجَرُ‌وا (And those who migrated) is general and inclusive of all those who leave their homeland whatever their country or time. Therefore, this includes all Muhajirin, from the very first ones down to the last among them who do their Hijrah for the sake of Allah right upto the Last Day, the day of Al-Qiyamah. (v. 5, p. 492) This is also as required by the general exegetic rule under which a commentator relies on the general sense of the word, even though there be a particular event or group as the prime cause of the revelation of the verse. Therefore, included in this promise are Muhajirin of the whole world and of all times - and the fulfillment of both these promises for all Muhajirin is certain. A similar promise has been made for Muhajirin in the following verse of Surah An-Nisa' وَمَن يُهَاجِرْ‌ فِي سَبِيلِ اللَّـهِ يَجِدْ فِي الْأَرْ‌ضِ مُرَ‌اغَمًا كَثِيرً‌ا وَسَعَةً [ And whoever migrates in the way of Allah he shall find many a place to settle and wide dimension (of resources) - 4:100] particularly promised wherein are spatial abundance and extensive means. But, along with these promises, the Holy Qur'an has also put forth some qualifications of Muhajirin and some conditions of Hijrah as well. Therefore, those deserving of the fulfillment of these promises can only be the Muhajirin who possess these qualifications and who have satisfied the desired conditions.

(And those who became fugitives for the cause of Allah) in obedience of Allah from Mecca to Medina (after they had been oppressed) after being tortured by the people of Mecca; the reference here is to 'Ammar Ibn Yasir, Bilal [Ibn Rabah], Suhayb [al-Rumi] and their fellow believers, (We verily shall give them goodly) an honoured and safe land with lawful gains (lodging in the world) in Medina, (and surely the reward of the Hereafter is greater) than that of this worldly life, (if they but knew) and they did know;