al-Ḥajj 22:58-59

Wa'lladhīna hājarū fī sabīli'llāhi thumma qutilū aw mātū la-yarzuqannahumu'llāhu rizqan ḥasanā · Wa inna'llāha la-huwa khayru'r-rāziqīn · La-yudkhilannahum mudkhalan yarḍawnah · Wa inna'llāha la-ʿalīmun ḥalīm

"Those who emigrated in the way of God and were then killed or died — God will surely provide for them with a goodly provision. God is the best of providers. He will surely bring them into a place with which they will be well pleased. God is knowing, slow to act in anger."

Two verbs are enumerated separately: to be killed and to die.

I record this as an observation about word order, and its ground is the particle aw (or): the verse equates the two forms of death. Whatever comes after for the one who emigrates, the promise is the same.

And the distinction of passive and active is meaningful too: qutilū is passive (they were killed), mātū active (they died). One comes from outside, the other happens of itself. Both are tied to the same ruling.

This links with the thirty-ninth verse of the sūra: there permission was given to those who are fought against. Here the end of those who emigrate is named. The two verses answer to two states of the same community.

هَاجَرُوا۟ — root ه-ج-ر: to part, to leave, to sever a tie. Hijra, hajr, mahjūr are of the same root. In Form III there is reciprocity: hājara — to part from one another, to leave and go.

The root ح-ل-م: not to hasten, not to be carried off by anger, to move slowly. Ḥilm — to meet a thing with patience and gravity.

Where the attribute stands here is worth recording, and I give this as my own reading: the verse gives a promise (la-yarzuqannahum, la-yudkhilannahum — both with emphasis). And at the close comes the attribute ḥalīm.

In the forty-seventh verse the objection was istiʿjāl — a demand to hasten. And ḥilm is exactly the refusal to hasten. This relation of words between the two verses is a link that can be verified within the sūra.