Transliteration:( Wa mai yuhaajir fee sabeelil laahi yajid fil ardi muraaghaman kaseeranw wa sa'at; wa mai yakhruj mim baitihee muhaajiran ilal laahi wa Rasoolihee summa yudrik-hul mawtu faqad waqa'a ajruhoo 'alal laah; wa kaanal laahu Ghafoorar Raheemaa )
315. By "he who will come out" means he who will migrate from Makkah to Madina, because at that point in time, this promise was made to the Muhajireen, those who migrated to Madina.
Now if any emigrant after undertaking migration does not find a satisfactory place, this would not be in any way contradictory to this verse and as such he should not reject this verse. Allah Almighty has already fulfilled His promise made with the Muhajereen.
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316. By "Abundant place and space" signifies that Allah Almighty would provide the emigrants from Makkah to Madina ample place and space in Madina. Allah Almighty has fulfilled this promise. Thus, this promise is not made for all the emigrants, until the Day of Judgement.
From this, we learn that during the worship of Allah Almighty, the intention of pleasing the Holy Prophet صلى الله عليه وآله وسلم gives that worship a greater strength. This is without doubt no polytheism. Hijrat or migration is a worship yet Allah Almighty has called it immigration towards Allah Almighty.
317.Reason for its Revelation:
This verse is revealed concerning Hazrat Junda' bin Dameera Laithee who was a very aged man. When he heard the previous verse he immediately said I am wealthy, I am in a position to migrate, therefore I am not among the disabled. I will not bear to stay in Makkah for even one night. Accordingly, people took him on bedstead as he was not in a position to travel on a camel.
On reaching a place called Na'eem signs of death became visible to him. Then placing his left hand in his right hand he said: "Oh Allah this is mine and Your Prophet's
 صلى الله عليه و آله وسلم hand. I am swearing allegiance on it on which had taken your Prophet allegiance." Saying these words he passed away.
On hearing this polytheists made fun out of him that he could not reach Madina, but when the Noble Companions and the Muhajireen (emigrants from Makkah) came to know of this tragic event they became grief-stricken. This verse was revealed on this occasion.
From this incident few issues emerge:
1. Whosoever makes an intention of doing a pious deed but is unable to do it due to unforeseen circumstances shall receive the reward for it.
2. To leave one's country for the purpose of seeking Islamic knowledge, for going on pilgrimage, for visiting the sacred city of Madinatul Munuwwarah. in search of lawful sustenance, are part of emigration for Allah Almighty.
3. On critical moments like the one described above, such allegiances are permissible and acceptable.
4. A person who dies while studying to become a Hafezul QURAN or a learned man will rise on the Day of Judgement in the company of Huffaz and Alims. Likewise, a pilgrim who dies en route to pilgrimage is a Hajee (pilgrim). infact he will receive the reward of Hajj cach year, as is described in the Hadith.
5. It is an act of worship to reside in Makkah Mukarramah, as long as it is not without the reason.
At that time it was an act of Ibadat to leave Makkah, but forbidden to reside therein as the Holy Prophet had migrated from it.Â
Thus it becomes crystal clear that the Holy Prophet صلى الله عليه وآله وسلم indeed is the beauty and delight of everything.
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The tafsir of Surah Nisa verse 100 by Ibn Kathir is unavailable here.
Please refer to Surah Nisa ayat 97 which provides the complete commentary from verse 97 through 100.
(4:100) He who emigrates in the way of Allah will find in the earth enough room for refuge and plentiful resources. And he who goes forth from his house as a migrant in the way of Allah and His Messenger, and whom death overtakes, his reward becomes incumbent on Allah. Surely Allah is All-Forgiving, All-Compassionate.[131]
131. It should be understood clearly that it is only permissible for a person who believes in the true religion enjoined by God to live under the dominance of an un-Islamic system on one of the following conditions. First, that the believer struggles to put an end to the hegemony of the un-Islamic system and to have it replaced by the Islamic system of life, as the Prophets and their early followers had done. Second, that he lacks the means to get out of his homeland and thus stays there, but does so with utmost disinclination and unhappiness.
If neither of these conditions exist, a believer who continues to live in a land where an un-Islamic order prevails, commits an act of continuous sin. To say that one has no Islamic state to go to does not hold water. For if no Islamic state exists, are there no mountains or forests from where one could eke out a living by eating leaves and drinking the milk of goats and sheep, and thus avoid living in a state of submission to unbelief.
Some people have misunderstood the tradition which says: ‘There is no hijrah after the conquest of Makka’ (Bukhari, ‘Sayd’, 10; ‘Jihad’, 1, 27, 194; Tirmidhi, Siyar’, 33; Nasa’i, ‘Bay’ah’, 15, etc. – Ed.) This tradition is specifically related to the people of Arabia of that time and does not embody a permanent injunction. At the time when the greater part of Arabia constituted the Domain of Unbelief (Dar al-Kufr) or the Domain of War (Dar al-Harb), and Islamic laws were being enforced only in Madina and its outskirts, the Muslims were emphatically directed to join and keep together. But when unbelief lost its strength and elan after the conquest of Makka, and almost the entire peninsula came under the dominance of Islam, the Prophet (peace be on him) declared that migration was no longer needed. This does not mean, however, that the duty to migrate was abolished for Muslims all over the world for all time to come regardless of the circumstances in which they lived.
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