وَ الَّذِیْنَ And those who هَاجَرُوْا emigrated فِیْ in سَبِیْلِ (the) way اللّٰهِ (of) Allah ثُمَّ then قُتِلُوْۤا were killed اَوْ or مَاتُوْا died لَیَرْزُقَنَّهُمُ surely will provide them اللّٰهُ Allah رِزْقًا a provision حَسَنًا ؕ good وَ اِنَّ And indeed اللّٰهَ Allah لَهُوَ surely, He خَیْرُ (is the) Best الرّٰزِقِیْنَ (of) the Providers لَیُدْخِلَنَّهُمْ Surely He will admit them مُّدْخَلًا (to) an entrance یَّرْضَوْنَهٗ ؕ they will be pleased (with) it وَ اِنَّ And indeed اللّٰهَ Allah لَعَلِیْمٌ surely (is) All-Knowing حَلِیْمٌ Most Forbearing ذٰلِكَ ۚ That وَ مَنْ and whoever عَاقَبَ has retaliated بِمِثْلِ with the like مَا (of) that عُوْقِبَ he was made to suffer بِهٖ by it ثُمَّ then بُغِیَ he was oppressed عَلَیْهِ [on him] لَیَنْصُرَنَّهُ Allah will surely help him اللّٰهُ ؕ Allah will surely help him اِنَّ Indeed اللّٰهَ Allah لَعَفُوٌّ (is) surely Oft-Pardoning غَفُوْرٌ Oft-Forgiving ذٰلِكَ That بِاَنَّ (is) because اللّٰهَ Allah یُوْلِجُ causes to enter الَّیْلَ the night فِی in (to) النَّهَارِ the day وَ یُوْلِجُ and causes to enter النَّهَارَ the day فِی in (to) الَّیْلِ the night وَ اَنَّ And indeed اللّٰهَ Allah سَمِیْعٌۢ (is) All-Hearer بَصِیْرٌ All-Seer ذٰلِكَ That (is) بِاَنَّ because اللّٰهَ Allah هُوَ He الْحَقُّ (is) the Truth وَ اَنَّ and that مَا what یَدْعُوْنَ they invoke مِنْ besides Him دُوْنِهٖ besides Him هُوَ it الْبَاطِلُ (is) the falsehood وَ اَنَّ And that اللّٰهَ Allah هُوَ He الْعَلِیُّ (is) the Most High الْكَبِیْرُ the Most Great اَلَمْ Do not تَرَ you see اَنَّ that اللّٰهَ Allah اَنْزَلَ sends down مِنَ from السَّمَآءِ the sky مَآءً ؗ water فَتُصْبِحُ then becomes الْاَرْضُ the earth مُخْضَرَّةً ؕ green اِنَّ Indeed اللّٰهَ Allah لَطِیْفٌ (is) surely Subtle خَبِیْرٌۚ All-Aware لَهٗ For Him مَا (is) whatever فِی (is) in السَّمٰوٰتِ the heavens وَ مَا and whatever فِی (is) in الْاَرْضِ ؕ the earth وَ اِنَّ And indeed اللّٰهَ Allah لَهُوَ surely He الْغَنِیُّ (is) Free of need الْحَمِیْدُ۠ the Praiseworthy
(22:58) As for those who migrated in the way of Allah, whereafter they were slain, or died, Allah will certainly grant them a goodly provision. Indeed, Allah is the Best of all those who provide.
(22:59) He will surely admit them to a resort which will please them. Most certainly Allah is All-Knowing, Most Forbearing.103
(22:60) That indeed is so, as for him who retaliates in proportion to the excess committed against him, and is thereafter again subjected to transgression, Allah will surely aid him.104 Verily Allah is All-Pardoning, All-Forgiving.105
(22:61) So shall it be106 because it is Allah Who causes the night to emerge out of the day and causes the day107 to emerge out of the night and Allah is All-Hearing, All-Seeing.108
(22:62) So shall it be because Allah, He is the Truth, and all whom they invoke instead of Him are false.109 Allah is Most High, All-Great.
(22:63) Do you not see that Allah sends down water from the sky whereby the earth turns green?110 Verily Allah is Subtle, All-Aware.111
(22:64) To Him belongs all that is in the heavens and all that is in the earth. Surely Allah - He alone is Self- Sufficient, Praiseworthy.112
103. God is All-Knowing, that is, He knows full well who sincerely migrated in His cause, and He also knows the reward that each of them deserves for his good deeds.
The statement that Allah is Most Forbearing suggests that because of this attribute, He will not bring to aught a person’s major acts of goodness and services if minor lapses and weaknesses are found in his life-record. He will rather overlook these and forgive such people their sins.
104. Previously, reference was made to those who were subjected to wrongs: and injustices but who failed to act in response to these (see verse 58 above ~Ed.).
The present verse, however, identifies those who had recourse to force in response to the persecution perpetrated by. wrong-doers.
Shafi‘i infers from this verse that retribution is to be inflicted exactly in the - form in which the wrong itself was inflicted. For instance, if someone kills a person by drowning him, he will also be drowned. Likewise, if someone burns another person to death, he will be punished in like manner. However, the Hanafis are of the opinion that irrespective of the mode in which a person is killed, the murderer will be subjected to retribution in one and the same established manner, i.e. regardless of how he had committed his treachery.
105. This verse may be interpreted in two ways, and presumably both are-valid.
First, that even though killing and bloodshed are not good per se, killing and shedding the blood of wrong-doers will nevertheless be pardoned by God. Second, that since man is a creature of God, Who is Oft-Pardoning, man should also be inclined to pardon others. Men of faith should be characteristically forbearing, magnanimous and tolerant. They are perfectly entitled to retaliate, but it does not befit them to take revenge and act vindictively.
106. The present paragraph relates to the previous one in its entirety. The upshot of this verse is that those who follow the course of unbelief and injustice will be punished and those who believe and act righteously will be rewarded; that the standard-bearers of truth who have been wronged, will see their own wrongs redressed; and those who seek to forcefully confront injustice will be aided by God. So, what is the reason underlying all these assurances? The verse suggests that this will happen because of certain of God’s attributes, i.e. those mentioned here.
107. God rules over the whole universe, and it is because of His Will that day and night follow in succession. In addition to this apparent meaning, the verse also subtly points to the fact that God, Who brings about the brightness of the day after the darkness of night, and Who subsequently overwhelms the brightness of the day with the darkness of night, is equally capable of bringing about the decline and fall of those who are presently at the zenith of their power and glory. In like manner, the darkness of ignorance and unbelief which is presently struggling to prevent the break of the morn of the truth will soon give way, by God’s command, to the brightness of truth and knowledge that will illuminate the whole world.
108. God is All-Hearing and All-Seeing; He is neither blind nor deaf to what happens in the world.
109. God wields all power and is Lord in every sense of the term. Those who serve Him, therefore, cannot suffer and lose. Conversely, all other deities are no more than illusions; the attributes and authority ascribed to them have no basis in fact. Hence, all those who turn away from the One True God and depend instead on false deities can never achieve success and felicity.
110. Here again a subtle message underlies the apparent mearing of the verse. For, taken literally, the verse affirms God’s Power. What is, however, hinted at is that in the same way as the sprinkling of even a light shower makes barren land blossom into verdure, so the blessed downpour of revelation in the time of the Prophet (peace be on him) will soon show its blessed results. The barren desert of Arabia will be quickened to life and turn into a flourishing center of knowledge, of good morals and of a righteous and benevolent civilization never before witnessed.
111. To say that Allah is ‘subtle’ means that He accomplishes what He Wills by ways that are not quite tangible. When He Wills to bring about a change, He designs that it comes about in a manner which cannot even be imagined. One sees, for instance, the system of procreation in the world with the result that hundreds of thousands of babies are born every day. But who knows whether one of these will be an Abraham providing spiritual leadership to the greater part of the world, or a Chenghis Khan bringing about large-scale devastation ‘and destruction in his wake. When the microscope was first invented who could have imagined that it would ultimately contribute to the manufacture of atomic and hydrogen bombs? In short, God’s plans are fulfilled in such fine and imperceptible ways that people are hardly aware of them before their actual fulfilment.
God has also been characterized as ‘All-Aware’. This underlines that God fully knows the circumstances and needs of all. God also knows full well the true interests of each of us. He is also well aware as to how He should manage the affairs of His realm.
112. God alone is self-sufficient. He and He alone is in need of no one, while everyone else is in perpetual need of Him. Likewise, He alone is truly praiseworthy. All praise is essentially due to Him and He alone deserves to be gratefully extolled for everything that is good. Moreover, He is intrinsically praiseworthy, independent of whether people actually utter words of praise for Him or not.