Overview (Verse 100)

What Value for Leaving Home
 
The sūrah continues its task of treating those aspects of human nature that continue to raise apprehensions of the difficulties and hardships of migration. It depicts those who prefer to suffer persecution in their homeland, which may end in their turning away from Islam, in a scene which evokes feelings of contempt and fear. The next verse tries to counter that reluctance by giving reassurance to anyone who sets out from his homeland only to serve God’s cause, whether he arrives at his destination or dies on the way. God guarantees the reward to such a migrant from the moment he leaves home and promises him that he will find many places of refuge and abundance. “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance. He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God. God is Much-Forgiving, Merciful.” (Verse 100)
 
We see in this verse how the Qur’ān, in its realistic approach to human problems, addresses the normal apprehensions of someone embarking on migration in the sort of circumstances which prevailed at that time. The same or similar apprehensions may beset anyone who embarks on such a journey at any time. It addresses us with remarkable clarity and lucidity. Nothing that the migrant fears is concealed. No danger, including that of death, is dismissed out of hand. Reassurance is provided through other facts and through a guarantee from God Himself.
 
Migration must be “for God’s cause”. This is the only type of migration which earns a reward. It is not a journey for financial gain or for evading problems, or for indulging in carnal pleasures or for any other worldly concern. When the purpose of migration is definitely serving God’s cause, the person who undertakes it will inevitably find many places of refuge and great abundance. He does not feel that his whole world has shrunk into a small, tight place. Nor is he helpless, unable to earn his living: “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance.” (Verse 100)
 
It is part of human weakness to think that the chances of a comfortable life are restricted to a particular land or work within certain circumstances, to the extent that abandonment of these means the end of life. It is such a false concept of life, earning one’s living and escaping danger that leads people to tolerate humility and even yield to the pressure to turn away from their faith. All that inevitably leads to the evil end preserved for those who are gathered in death by the angels while they are still “wronging themselves”. God states here His promise to anyone who migrates for no reason other than serving His cause. He will find refuge and abundance and he will enjoy God’s care and support wherever he goes.
 
Yet, the time appointed for the end of one’s life may arrive during that very journey. As has already been explained, death has nothing to do with its apparent causes. It only comes at its appointed time, whether the person stays in his homeland or leaves. No one can bring forward or put back that appointed time. Nevertheless, human beings form their concepts, influenced, as they are, by apparent circumstances. This is taken into consideration by the Qur’ānic method of addressing human problems. The reward of migration is, therefore, guaranteed from the moment one leaves one’s home having no aim other than serving God’s cause: “He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God.” (Verse 100) This is a reference to the full reward which is preserved for migration, arrival in the land of Islam, and living there with the Muslim community. Anything guaranteed by God is certain to be fulfilled. Nevertheless, along with this guarantee, we have an increase in the form of a reference to God’s forgiveness and mercy: “God is Much-Forgiving, Merciful.”
 
It is decidedly a profitable deal. The one who embarks on migration for God’s cause is shown to receive his full reward from the moment he leaves. Death comes at its appointed time, whether one leaves home or not. Indeed, had the person concerned stayed at home he would have still died at that particular time, but he would have missed out on this highly profitable deed. Now, he has no reward, no forgiveness and no mercy. The angels will gather him in death while he is still wronging himself. The difference between the two situations is as great as the difference between the two ends.
 
The verses we have already looked at in this passage point to several important principles which we may sum up in the following words. The first is that Islam views the attitude of those who remain passive and unwilling to join the ranks of those who are engaged in jihād as highly repugnant. This applies to everyone except the ones who are exempted by God either because of their physical disability or a helplessness which makes them unable to devise any way of escape.
 
Secondly, the duty of jihād is central to the Islamic faith and to the Islamic system. Indeed, the Shī`ah include it as one of the pillars upon which the structure of Islam is founded. They support this view with Qur’ānic and ĥadīth statements as well as practical considerations which give their argument a considerable measure of validity. Against this, we have the ĥadīth which states that the “structure of Islam is built on five pillars”. However, the great emphasis placed on the duty of jihād and its central importance to Islamic life everywhere and at all times, makes the need for it an intrinsic one. It is not related to any circumstantial considerations.
 
Thirdly, we note that human beings are the same at all times. They may hesitate before any danger or scaling any great impediment. This applies even in the best of societies and the best of times. This should not, however, make us lose hope of people who may show such a reluctance. We should, indeed, encourage them and use both elements of warning and reassurance at the same time, in the same way as the Qur’ān does.
 
Finally, we note how the Qur’ān faced up to the problems of real life and gave directions to the Muslim community on how to engage in battle, on all fronts. Needless to say, the most important front is that of human nature. This should give us an insight into how to understand the Qur’ān and how to refer to it when we face problems in our efforts to call people to accept Islam and implement it.

Overview (Verse 100)

What Value for Leaving Home
 
The sūrah continues its task of treating those aspects of human nature that continue to raise apprehensions of the difficulties and hardships of migration. It depicts those who prefer to suffer persecution in their homeland, which may end in their turning away from Islam, in a scene which evokes feelings of contempt and fear. The next verse tries to counter that reluctance by giving reassurance to anyone who sets out from his homeland only to serve God’s cause, whether he arrives at his destination or dies on the way. God guarantees the reward to such a migrant from the moment he leaves home and promises him that he will find many places of refuge and abundance. “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance. He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God. God is Much-Forgiving, Merciful.” (Verse 100)
 
We see in this verse how the Qur’ān, in its realistic approach to human problems, addresses the normal apprehensions of someone embarking on migration in the sort of circumstances which prevailed at that time. The same or similar apprehensions may beset anyone who embarks on such a journey at any time. It addresses us with remarkable clarity and lucidity. Nothing that the migrant fears is concealed. No danger, including that of death, is dismissed out of hand. Reassurance is provided through other facts and through a guarantee from God Himself.
 
Migration must be “for God’s cause”. This is the only type of migration which earns a reward. It is not a journey for financial gain or for evading problems, or for indulging in carnal pleasures or for any other worldly concern. When the purpose of migration is definitely serving God’s cause, the person who undertakes it will inevitably find many places of refuge and great abundance. He does not feel that his whole world has shrunk into a small, tight place. Nor is he helpless, unable to earn his living: “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance.” (Verse 100)
 
It is part of human weakness to think that the chances of a comfortable life are restricted to a particular land or work within certain circumstances, to the extent that abandonment of these means the end of life. It is such a false concept of life, earning one’s living and escaping danger that leads people to tolerate humility and even yield to the pressure to turn away from their faith. All that inevitably leads to the evil end preserved for those who are gathered in death by the angels while they are still “wronging themselves”. God states here His promise to anyone who migrates for no reason other than serving His cause. He will find refuge and abundance and he will enjoy God’s care and support wherever he goes.
 
Yet, the time appointed for the end of one’s life may arrive during that very journey. As has already been explained, death has nothing to do with its apparent causes. It only comes at its appointed time, whether the person stays in his homeland or leaves. No one can bring forward or put back that appointed time. Nevertheless, human beings form their concepts, influenced, as they are, by apparent circumstances. This is taken into consideration by the Qur’ānic method of addressing human problems. The reward of migration is, therefore, guaranteed from the moment one leaves one’s home having no aim other than serving God’s cause: “He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God.” (Verse 100) This is a reference to the full reward which is preserved for migration, arrival in the land of Islam, and living there with the Muslim community. Anything guaranteed by God is certain to be fulfilled. Nevertheless, along with this guarantee, we have an increase in the form of a reference to God’s forgiveness and mercy: “God is Much-Forgiving, Merciful.”
 
It is decidedly a profitable deal. The one who embarks on migration for God’s cause is shown to receive his full reward from the moment he leaves. Death comes at its appointed time, whether one leaves home or not. Indeed, had the person concerned stayed at home he would have still died at that particular time, but he would have missed out on this highly profitable deed. Now, he has no reward, no forgiveness and no mercy. The angels will gather him in death while he is still wronging himself. The difference between the two situations is as great as the difference between the two ends.
 
The verses we have already looked at in this passage point to several important principles which we may sum up in the following words. The first is that Islam views the attitude of those who remain passive and unwilling to join the ranks of those who are engaged in jihād as highly repugnant. This applies to everyone except the ones who are exempted by God either because of their physical disability or a helplessness which makes them unable to devise any way of escape.
 
Secondly, the duty of jihād is central to the Islamic faith and to the Islamic system. Indeed, the Shī`ah include it as one of the pillars upon which the structure of Islam is founded. They support this view with Qur’ānic and ĥadīth statements as well as practical considerations which give their argument a considerable measure of validity. Against this, we have the ĥadīth which states that the “structure of Islam is built on five pillars”. However, the great emphasis placed on the duty of jihād and its central importance to Islamic life everywhere and at all times, makes the need for it an intrinsic one. It is not related to any circumstantial considerations.
 
Thirdly, we note that human beings are the same at all times. They may hesitate before any danger or scaling any great impediment. This applies even in the best of societies and the best of times. This should not, however, make us lose hope of people who may show such a reluctance. We should, indeed, encourage them and use both elements of warning and reassurance at the same time, in the same way as the Qur’ān does.
 
Finally, we note how the Qur’ān faced up to the problems of real life and gave directions to the Muslim community on how to engage in battle, on all fronts. Needless to say, the most important front is that of human nature. This should give us an insight into how to understand the Qur’ān and how to refer to it when we face problems in our efforts to call people to accept Islam and implement it.