Surah al-Hashr (The Gathering ) 59 : 7
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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| Word | Arabic word | |
| (59:7:1) |
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| (59:7:2) afāa (was) restored |
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| (59:7:3) l-lahu (by) Allah |
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| (59:7:4) |
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| (59:7:5) rasūlihi His Messenger |
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| (59:7:6) |
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| (59:7:7) ahli (the) people |
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| (59:7:8) l-qurā (of) the towns |
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| (59:7:9) falillahi (it is) for Allah |
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| (59:7:10) walilrrasūli and His Messenger |
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| (59:7:11) |
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| (59:7:12) l-qur'bā (of) the kindred |
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| (59:7:13) wal-yatāmā and the orphans |
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| (59:7:14) wal-masākīni and the needy |
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| (59:7:15) wa-ib'ni and |
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| (59:7:16) l-sabīli the wayfarer |
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| (59:7:17) |
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| (59:7:18) |
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| (59:7:19) yakūna it becomes |
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| (59:7:20) dūlatan a (perpetual) circulation |
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| (59:7:21) bayna between |
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| (59:7:22) l-aghniyāi the rich |
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| (59:7:23) |
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| (59:7:24) |
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| (59:7:25) ātākumu gives you |
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| (59:7:26) l-rasūlu the Messenger |
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| (59:7:27) fakhudhūhu take it |
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| (59:7:28) |
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| (59:7:29) nahākum he forbids you |
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| (59:7:30) |
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| (59:7:31) fa-intahū refrain |
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| (59:7:32) wa-ittaqū And fear |
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| (59:7:33) l-laha Allah |
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| (59:7:34) |
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| (59:7:35) l-laha Allah |
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| (59:7:36) shadīdu (is) severe |
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| (59:7:37) l-ʿiqābi (in) penalty |
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Explanatory Note
This verse gives the details of the ruling before stating a major rule of the Muslim community's economic and social system: thus, money in "a perpetual distribution among the rich " This is followed by a major constitutional rule: "Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it." Although these two rules are stated in connection with the gains made in this encounter and how they were to be distributed, both rules go beyond the immediate event to state fundamental principles for the Islamic social system.
The first of these two rules defines a major aspect of the Islamic economic system which approves private ownership but makes it subject to this rule that excludes the possibility of wealth being circulated only among the rich in society. Whatever situation leads to the poor being outside the general circulation of wealth, keeping it only in the hands of the rich, is contrary to the Islamic economic system and works against one of its major social organization objectives. All transactions in the Muslim community must be so organized so as not to allow such a situation to develop.
The Islamic system is actually based on this rule. Thus, it makes Zakaat an essential duty. Its revenue consists of 2.5% of money including financial assets, 5% or 10% of all agricultural produce, a similar percentage of cattle and one-fifth of mineral resources.' These are substantial shares. In addition, Islam gives 80% of war gains to those who so fight, whether they are rich or poor, but gains made without war are paid totally to those in need. The system Islam approves of for renting agricultural land is based on sharing the produce between the owner and the renter. Moreover, the Islamic system allows the Islamic government, in periods of hardship, to take all surplus the rich have to distribute to the poor. If it happens that the state treasury runs out of funds, such surplus may be invested for the public interest. Islam strictly forbids monopoly and usury, which are the two main tools that lead to money being circulated purely among the rich. This shows that the whole economic system Islam lays down is geared to implementing this most important rule. Furthermore, whilst this constitutes a major check on private ownership, Islam also places other checks on it as well.
Thus, we see that the Islamic system allows for private ownership, but it is not a capitalist system. Nor is capitalism borrowed from the Islamic economic system. No capitalist system can function without monopoly or usury. The Islamic system is unique, laid down by the One who is Wise, All-Aware. It started on its own, developed on its own and remains unique, well balanced between rights and duties. It maintains the same balance as the rest of the universe, because it is made by the Creator of the universe.
The Only Source of Legislation
The second rule laid down in the verse defines the only source of legislation: "Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it." This rule sums up the Islamic constitution. The authority of the law in the Islamic system is based on the fact that legislation is given to us by the Prophet in the form of the Qur'an or the Sunnah. The entire community, including the ruler and government machinery, cannot enact any law that is contrary to what is given to us by the Prophet. Should it enact such a law, that law is devoid of authority, because it lacks the very basis of authority. This system is contrary to all man-made theories, including those which make the community; or the nation, the source of all authorities, giving the nation the right to enact whatever legislations it chooses. Under Islam, authority belongs to God's legislation as stated and explained by His Messenger. The Muslim community's role is to keep Islamic law intact and to implement it. The ruler and the government undertake this task on behalf of the community. These are the limits of the Muslim community, and it cannot act contrary to what the Prophet has stated in any aspect of the law.
In any area where no legislation is stated, the community may enact what it deems to be suitable, provided that it is not contrary to any principle stated by the Prophet. This is part of the Islamic system. Any legislation to be enacted must follow what the Prophet taught, if there is a statement about it, and must not be in conflict with any Islamic principle if no such statement is available. The authority of the Muslim community, and its government, remains within these limits. This is a unique system, unlike any man-made system. It ensures harmony between the legislation for human society, which is from God, and the law that governs the universe, which is set by God. Should there be conflict between human law and universal law, man would be in utter misery.
The Qur'anic verse inspires believers' hearts to see the link between these two major rules and their original source, i.e. God, calling on them to remain conscious of Him: "And fear Allah; indeed, Allah is severe in penalty." This is the best guarantee that cannot be evaded. Believers realize that God knows their inner thoughts and feelings, is aware of all actions, and that to Him all will return. They also know that His punishment is severe indeed. They are aware that God wants them to ensure that wealth does not circulate only among the rich in the community. They further know that it is their duty to accept willingly and obediently whatever the Prophet gives them and to discard whatever he forbids them.
3. Surah Overview
Bukhari and Muslim contain a hadith from Sa’id bin Jubair to the effect “When I asked Abdullah bin Abbas about Surah Al-Hashr, he replied that it was sent down concerning the battle against the Banu-Nadheer just as Surah 8: al-Anfal (The Spoils of War) was sent down concerning the Battle of Badr. “As for the question as to when this battle took place, Imam Zuhri has stated on the authority of Urwah bin Zubair that it took place six months after the Battle of Badr. However, Ibn Sa’d, Ibn Hisham and Baladhuri regard it as an event of Rabi’ al-Awwal, 4 A.H.
10. Wiki Forum
11. Tafsir Zone
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Overview (Verses 8 - 10) Three Groups of Distinction "[Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God’s favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true." (Verse 8) This is a true picture highlighting the main features of the Muhajirin. They were certainly forced to flee their home town, Makkah, under much pressure and persecution by their own kinsfolk and tribesmen. They committed no offence other than believing in God alone. They abandoned their homes and possessions "seeking God's favour and His goodly acceptance." (Verse 8) They realized that they had no helper or protector other than Him. Although they were few in number, chased everywhere, they "help God and His Messenger," with their hearts and swords, even at the hardest and most critical of times. Hence, they have earned the good description given to them in the Qur'an: "These are the ones who are true." (Verse 8) They said the word indicating their belief and confirmed it with their actions. They were true to their claim that they had chosen Him above all else, and true to their pledge to God's "And to those who were already firmly established in the Home and in faith, those who love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given. They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful." (Verse 9) This is again a bright, true picture showing the Ansar's main distinctive features. These were a unique group of people. They achieved, in practice, standards which most people would think too idealistic to be true and rose to levels that were too high even for our imaginations. "And to those who were already firmly established in the Home and in faith." (Verse 9) The Home means the town, Yathrib, to which the Prophet and his followers in Makkah migrated. Thereafter, it has been known as Madinah, meaning The City, or the Prophet's own city. The Ansar were firmly settled there, long before the arrival of the Muhajirin. They were also firmly established in faith, as if faith had become a part of their own dwelling place. The image here has clear connotations, yet it is the closest description of the Ansar's attitude towards faith. It became their place of living where their hearts and souls settled in peace. They flocked to it like homing pigeons. The Ansar "love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given." (Verse 9) We do not find in human history an event similar to the reception given by the Ansar to the Muhajirin: it reflected genuine love and unparalleled generosity. The Ansar happily shared their possessions with their immigrant brethren, competing with each other in offering them their homes and shouldering the burden of hospitality. It is reported that in every case, lots were drawn to decide where each one of the Muhajirin would settle, because the numbers of the Ansar offering their homes were more than the numbers of the Muhajirin needing to be settled. They "harbour no desire in their hearts for whatever the others may have been given." (Verse 9) The Muhajirin are, at times, given an exceptionally high position, but the Ansar harbour no feeling of envy as a result. They may be given special treatment, as in the case of the gains made in this encounter. Again the Ansar accept this willingly. "They give them preference over themselves, even though they are in want." (Verse 9) To give preference to others when one is in need oneself is a high summit to reach, one which the Ansar scaled in a way unknown anywhere else in human history. This was their true description in every case. They always exceeded what is normal in people's lives. "Those who are saved from their own greed are truly successful." (Verse 9) It is personal greed that hinders every good thing. Goodness means giving in one way or another: one gives away money, love, emotions, effort and indeed one gives one's life when necessary. A person with greed cannot do what is good, because he always wants to take and not give. Therefore, a person saved from his own greed is spared the need to overcome this obstacle. He moves on to give generously with a feeling of gratification. This is true success. "Those who come after them pray: 'Our Lord! Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful."' (Verse 10) This is the third bright picture that brings into sharp relief the features of the generation that was to follow, as well as the features of the Muslim community at all places and times. When this surah was revealed, this group that was to follow on the heels of the Muhajirin and the Ansar had not yet come into existence. They were there in God's knowledge, which is free of restrictions of time and place. The main feature of this group is that they would appeal to God for forgiveness, not only for themselves but also for those believers who went ahead of them. They would also appeal to be free of all grudges against all believers, with whom they share the bond of faith. They recognized that God is most compassionate and merciful, so they would appeal to Him by these two qualities: "Lord, You are compassionate, ever merciful." (Verse 10) The true nature and wonder of the Muslim community is clearly depicted in these verses. We recognize the strong bond that unites all generations of believers generating feelings of love and compassion between them, as well as a feeling of closeness that transcends time, place, race and family. It is a bond that takes precedence over all else, stirring pleasant feelings across generations. A believer remembers another who lived many centuries earlier, just like he remembers one who lives next door, and warms to him with love and honour. The present generation of believers takes into account the needs of future generations, and the ones still to come will follow in the footsteps of their predecessors. They all constitute one rank, in the same brigade, across generations, despite belonging to countries and times that may be very wide apart. They all march steadily, under God's banner, trying to achieve the high standards expected of them, looking up to their Lord, the Compassionate, the Ever Merciful. It is a wonderful, amazing picture, yet it represents a reality as well as the best ideal cherished by noble hearts. The beauty and nobility of this picture of humanity can be best appreciated when compared to the image of malice and rancour that Communism glorifies in Mark's gospel.' That malice continues to perpetuate itself in an increasing grudge against social classes, past generations of humanity, contemporary communities that reject such social grudges, and against religion and believers of all faiths and communities. The two situations are wide apart: they share no feature, colour or shade. One of them elevates humanity to the highest standards it can achieve, and the other takes it down to its lowest possible level. The first represents generations of humanity transcending barriers of time, place, race, country, tribe and family and promoting a bond of love and compassion, with pure hearts that are free of all grudges or selfishness, seeking only God's pleasure. The other shows humanity in conflict, with people always in strife, harbouring wicked feelings towards each other and resorting to deception, cheating and evil. It shows people doing so even when they are praying in their temples, because it looks at prayer as a trick and considers religion to be nothing but a trap set by capitalists for their workers. "Our Lord.' Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful." (Verse 10) Such is the prayer of the believers marching in the procession of faith. It is a noble prayer for a noble procession. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 8 - 10) Three Groups of Distinction "[Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God’s favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true." (Verse 8) This is a true picture highlighting the main features of the Muhajirin. They were certainly forced to flee their home town, Makkah, under much pressure and persecution by their own kinsfolk and tribesmen. They committed no offence other than believing in God alone. They abandoned their homes and possessions "seeking God's favour and His goodly acceptance." (Verse 8) They realized that they had no helper or protector other than Him. Although they were few in number, chased everywhere, they "help God and His Messenger," with their hearts and swords, even at the hardest and most critical of times. Hence, they have earned the good description given to them in the Qur'an: "These are the ones who are true." (Verse 8) They said the word indicating their belief and confirmed it with their actions. They were true to their claim that they had chosen Him above all else, and true to their pledge to God's "And to those who were already firmly established in the Home and in faith, those who love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given. They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful." (Verse 9) This is again a bright, true picture showing the Ansar's main distinctive features. These were a unique group of people. They achieved, in practice, standards which most people would think too idealistic to be true and rose to levels that were too high even for our imaginations. "And to those who were already firmly established in the Home and in faith." (Verse 9) The Home means the town, Yathrib, to which the Prophet and his followers in Makkah migrated. Thereafter, it has been known as Madinah, meaning The City, or the Prophet's own city. The Ansar were firmly settled there, long before the arrival of the Muhajirin. They were also firmly established in faith, as if faith had become a part of their own dwelling place. The image here has clear connotations, yet it is the closest description of the Ansar's attitude towards faith. It became their place of living where their hearts and souls settled in peace. They flocked to it like homing pigeons. The Ansar "love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given." (Verse 9) We do not find in human history an event similar to the reception given by the Ansar to the Muhajirin: it reflected genuine love and unparalleled generosity. The Ansar happily shared their possessions with their immigrant brethren, competing with each other in offering them their homes and shouldering the burden of hospitality. It is reported that in every case, lots were drawn to decide where each one of the Muhajirin would settle, because the numbers of the Ansar offering their homes were more than the numbers of the Muhajirin needing to be settled. They "harbour no desire in their hearts for whatever the others may have been given." (Verse 9) The Muhajirin are, at times, given an exceptionally high position, but the Ansar harbour no feeling of envy as a result. They may be given special treatment, as in the case of the gains made in this encounter. Again the Ansar accept this willingly. "They give them preference over themselves, even though they are in want." (Verse 9) To give preference to others when one is in need oneself is a high summit to reach, one which the Ansar scaled in a way unknown anywhere else in human history. This was their true description in every case. They always exceeded what is normal in people's lives. "Those who are saved from their own greed are truly successful." (Verse 9) It is personal greed that hinders every good thing. Goodness means giving in one way or another: one gives away money, love, emotions, effort and indeed one gives one's life when necessary. A person with greed cannot do what is good, because he always wants to take and not give. Therefore, a person saved from his own greed is spared the need to overcome this obstacle. He moves on to give generously with a feeling of gratification. This is true success. "Those who come after them pray: 'Our Lord! Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful."' (Verse 10) This is the third bright picture that brings into sharp relief the features of the generation that was to follow, as well as the features of the Muslim community at all places and times. When this surah was revealed, this group that was to follow on the heels of the Muhajirin and the Ansar had not yet come into existence. They were there in God's knowledge, which is free of restrictions of time and place. The main feature of this group is that they would appeal to God for forgiveness, not only for themselves but also for those believers who went ahead of them. They would also appeal to be free of all grudges against all believers, with whom they share the bond of faith. They recognized that God is most compassionate and merciful, so they would appeal to Him by these two qualities: "Lord, You are compassionate, ever merciful." (Verse 10) The true nature and wonder of the Muslim community is clearly depicted in these verses. We recognize the strong bond that unites all generations of believers generating feelings of love and compassion between them, as well as a feeling of closeness that transcends time, place, race and family. It is a bond that takes precedence over all else, stirring pleasant feelings across generations. A believer remembers another who lived many centuries earlier, just like he remembers one who lives next door, and warms to him with love and honour. The present generation of believers takes into account the needs of future generations, and the ones still to come will follow in the footsteps of their predecessors. They all constitute one rank, in the same brigade, across generations, despite belonging to countries and times that may be very wide apart. They all march steadily, under God's banner, trying to achieve the high standards expected of them, looking up to their Lord, the Compassionate, the Ever Merciful. It is a wonderful, amazing picture, yet it represents a reality as well as the best ideal cherished by noble hearts. The beauty and nobility of this picture of humanity can be best appreciated when compared to the image of malice and rancour that Communism glorifies in Mark's gospel.' That malice continues to perpetuate itself in an increasing grudge against social classes, past generations of humanity, contemporary communities that reject such social grudges, and against religion and believers of all faiths and communities. The two situations are wide apart: they share no feature, colour or shade. One of them elevates humanity to the highest standards it can achieve, and the other takes it down to its lowest possible level. The first represents generations of humanity transcending barriers of time, place, race, country, tribe and family and promoting a bond of love and compassion, with pure hearts that are free of all grudges or selfishness, seeking only God's pleasure. The other shows humanity in conflict, with people always in strife, harbouring wicked feelings towards each other and resorting to deception, cheating and evil. It shows people doing so even when they are praying in their temples, because it looks at prayer as a trick and considers religion to be nothing but a trap set by capitalists for their workers. "Our Lord.' Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful." (Verse 10) Such is the prayer of the believers marching in the procession of faith. It is a noble prayer for a noble procession. |
