| This Surah (Revealed) Medinese, consisting of 24 verses.(Al-Hashr)
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| بِسْم ِ اللهِ الرَّحْمَٰنِ الرَّحِيمِ | |
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Tafseer
All that is in the heavens and all that is in the earth glorifies God, that is
to say, [all that is in them] exalts Him as being transcendent (the lām [of liâLlāhi, âGodâ] is extra; the use of mā
[instead of the personal min] is meant to indicate a predominance [of non-rational beings in the heavens and the
earth]). And He is the Mighty, the Wise, in His kingdom and [in] His actions [respectively].
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Tafseer
658 It is He Who expelled those who disbelieved of the People of the Scripture,
namely, the Jews of the Banū alNadīr, from their homelands, [from] their dwellings at Medina, at the first exile, that
is, their exile to Syria, the last [exile] being their banishment to Khaybar by âUmar during his
caliphate. You did not think, O believers, that they would go forth, and they thought that they would be
protected (māniâatuhum is the predicate of an, âthatâ) by their fortresses (husūnuhum, the agent of the verb
[māniâatuhum], with which the predication is completed) from God, from His chastisement. But God, His command
and His chastisement, came at them from whence they had not reckoned, [from whence] had never occurred
to them, from the part of the believers, and He cast terror (ruâb or ruâub) into their hearts, by
having their chief Kaâb b. alAshraf slain, destroying [as they did] (read yukharribūna; or yukhribūna, [derived]
from
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| Ayah 4th form] akhraba) their houses, in order to take away with them what they valued of wood and so
on, with their own hands and the hands of the believers. So take heed, O you who have eyes!
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Tafseer
And had God not prescribed, [had He not] decreed, banishment for them, departure
from their homeland, He would have chastised them in this world, by having them killed or taken
captive, as He did with the Jews of [Banū] Qurayza, and in the Hereafter there is for them the chastisement of
the Fire.
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Tafseer
That is because they defied, they opposed, God and His Messenger; and whoever
defies God, indeed God is severe in retribution, against him.
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Tafseer
Whatever palm-trees you cut down, O Muslims, or left standing on their roots, it
was by Godâs leave: He gave you the choice in this matter, and in order that, by giving [you] leave to
cut them down, He might disgrace those who are immoral, the Jews, in return for their objection that the
cutting down of productive trees was [deliberate] spoiling [of the land].
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Tafseer
And whatever spoils God has given to His Messenger from these, you did not, O
Muslims, spur for it any (min is extra) horses or camels, that is to say, you did not suffer any hardship
in [securing] it, but God gives His messengers sway over whomever He will, and God has power over all things:
hence you have no right to any of this [booty], rather it is exclusively for the Prophet (s) and those of
the four categories mentioned with him in the next verse, [to be dispensed] in accordance with the way in
which he used to divide it up, such that each would receive a fifth of the fifth and the rest being the
Prophetâs (s), for him to do with as he pleases â thus he gave of it to the Emigrants and three from among the Helpers,
on account of their poverty.
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Tafseer
Whatever spoils God has given to His Messenger from the people of the towns,
such as al-Safrāâ, Wādī alQurā and Yanbuâ, belong to God, dispensing with it as He will, and to the Messenger
and to the near of kin, the Prophetâs kin, from among the Banū Hāshim and the Banū al-Muttālib, and the
orphans, the [orphaned] children of Muslims, those whose parents have died and who are impoverished, and
the needy, those Muslims in need, and the traveller, the Muslim who may be cut off [from all
resources] on a remote journey: in other words, they [these spoils] are the due of the Prophet (s) and [those
of] the four categories, divided up in the way that he used to, where each category received a fifth of the
fifth, with the rest being his [the Prophetâs], so that these, the spoils â this being the justification for the
division of these [spoils] in this way, do not (kay-lā: kay functions like lā with a following implied an [sc. an-lā])
become a thing circulating, handed round, between the rich among you. And whatever the Messenger gives you,
of spoils or otherwise, take it; and whatever he forbids you, abstain [from it]. And fear God. Surely
God is severe in retribution.
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Tafseer
659 [At] the poor Emigrants (liâl-fuqarāâi is semantically connected to an omitted
[verb], that is to say, a-âajibū, âWhat! Do they marvel [at the poor Emigrants]â) who have been driven away from
their homes and their possessions that they should seek bounty from God and beatitude and help God and
His Messenger? Those â they are the sincere, in their faith.
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Tafseer
And those who had settled in the hometown, that is, Medina, and [had abided] in
faith, that is to say, [those who] had embraced it with enthusiasm â these being the Helpers, before them,
love those who have emigrated to them, and do not find in their breasts any need, any envy, of that
which those [others] have been given, that is to say, of what the Prophet (s) had given the Emigrants from
the [seized] possessions of the Banū al-Nadīr, [a share which was] exclusively theirs; but prefer [others]
to themselves, though they be in poverty, in need of that which they prefer for [those] others [to have]. And
whoever is saved from the avarice of his own soul, its covetousness for [acquiring] possessions, those â
they are the successful.
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Tafseer
And those who will come after them, after the Emigrants and the Helpers, up to
the Day of Resurrection, say, âOur Lord, forgive us and our brethren who preceded us in [embracing] the
faith, and do not place any rancour, any spite, in our hearts toward those who believe. Our Lord, You are
indeed Kind, Merciful!â.
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Tafseer
Have you not considered, [have you not] seen, the hypocrites who say to their
brethren who disbelieve from among the People of the Scripture, namely, the Banū al-Nadīr, their brethren in
disbelief, âIf (la-in: the lām is for oaths in all four instances) you are expelled, from Medina, we will
assuredly go forth with you, and we will never obey anyone against you, to forsake you. And if you are fought
against (wa-in qūtiltum: the prefatory lām [of la-in] has been omitted), we will certainly help youâ. And God
bears witness that they are truly liars.
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Tafseer
[For] indeed if they are expelled, they would not go forth with them, and if
they are fought against, they would not help them. And even if they were to help them, that is to say, even if
they came to help them, they would surely turn their backs [to flee] (the implied response to the oath
suffices in place of the response to the conditional, in all five instances) â then they, the Jews, would
not be helped.
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Tafseer
You indeed arouse greater awe, fear, in their hearts, that is, [the hearts of]
the hypocrites, than God â [but only] because He has deferred His chastisement [to the Hereafter]. That is
because they are a people who do not comprehend.
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Tafseer
They, that is, the Jews, will not fight against you together, [all] in a
[single] body, except in fortified towns or from behind some wall (jidār: a variant reading has [plural] judur, âwallsâ),
some [kind of protective] fence. Their might, their belligerence, is great among themselves. You [would]
suppose them to be all together, united as a [single] body, but their hearts are disunited, scattered,
contrary to supposition. That is because they are a people who have no sense;
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Tafseer
their likeness in relinquishing faith is, as the likeness of those who, recently
before them, a short time before â these being the idolaters from among those [who fought] at Badr â tasted the
evil consequences of their 660 conduct, the punishment for it in this world, by being killed or otherwise. And
for them there will be a painful chastisement, in the Hereafter.
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Tafseer
In addition, their likeness in heeding the [words of the] hypocrites and their
forsaking of them is, like Satan when he says to man, âDisbelieve!â; so that when he [man] disbelieves, he says,
âLo! I am absolved of you. Indeed I fear God, the Lord of the Worldsâ, out of mendacity and dissimulation
on his part.
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Tafseer
So the sequel for both will be, that is, [the sequel for both] the one who leads
astray and the one led astray (a variant reading for [âāqibatahumā] has the nominative âāqibatuhumā, as the
subject of kāna, âwill beâ), that they are in the Fire, therein abiding. And that is the requital of the
evildoers, that is, the disbelievers.
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Tafseer
O you who believe, fear God and let every soul consider what it has sent ahead
for tomorrow, for the Day of Resurrection. And fear God. God is indeed Aware of what you do.
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Tafseer
And do not be like those who forget God, [those who] neglect obedience to Him,
so that He makes them forget their own souls, [to forget] to send ahead good deeds for its sake. Those
â they are the immoral.
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Tafseer
Not equal are the inhabitants of the Fire and the inhabitants of Paradise. It is
the inhabitants of Paradise who are the winners.
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Tafseer
Had We sent down this Qurâān upon a mountain, and had it [the mountain] been
endowed with a faculty of discernment like man, you would have surely seen it humbled, rent asunder by the
fear of God. And such similitudes, as those mentioned â do We strike for mankind, that perhaps they
may reflect, and so become believers.
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Tafseer
He is God, than Whom there is no other god, Knower of the unseen and the
visible, what is secret and what is proclaimed â He is the Compassionate, the Merciful.
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Tafseer
He is God, than Whom there is no other god, the King, the Holy, the One
sanctified from what does not befit Him, the Peace, unblemished by any defects, the Securer, the One Who confirms
the sincerity of His messengers by creating miracles for them, the Guardian (al-muhaymin:
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| Ayah derives]
from haymana, yuhayminu, meaning that one is watcher over something), in other words, the One
Who is Witness to the deeds of His servants, the Mighty, the Strong, the Compeller, compelling His
creatures to what He will, the Exalted, above what does not befit Him. Glorified be God â He is declaring His
transcendence â above what partners they ascribe!, to Him.
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Tafseer
He is God, the Creator, the Maker, the Originator from nothing, the Shaper. To
Him belong the, ninety nine, Most Beautiful Names, cited in hadīth (al-husnā is the feminine of al-ahsan).
All that is in the heavens and 661 the earth glorify Him, and He is the Mighty, the Wise â already explained at the
beginning of this [sūra].
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