Overview - Surah 59: al-Hashr (The Gathering )
The Surah talks about the banishment of Bani Nadhir and secret relations between them and the hypocrites of Madinah. It exhorts the Believers to be firm in their faith in Allah and gives some of the Beautiful Names of Allah.
Sections:
- The Banishment of the Jewish tribe of Banu Nadhir. The distribution of the spoils.
- The false promises of the hypocrites.
- The exhortation of the Believers to faith. The Beautiful Names of Allah.
The Surah takes its name from the second Ayat, هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ "It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering....." [59:2]
There are 24 Ayat in this Surah.
Overview
| Total Ayat | 24 |
| Total Words * | 445 |
| Root Words * | 162 |
| Makki / Madani | Madani |
| Chronological Order* | 101st (according to Ibn Abbas) |
| Year of Revelation* | 17th year of Prophethood (4th Year Hijri) |
| Events during/before this Surah*
, Battle of Uhud, Change of Qiblah from Jerusalem to Makkah - Battle of Badr, Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah, , 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
God (knows that beyond comprehension) , Booty, Booty (must not benefit those already rich) , Date palms, Hell, Hypocrites, Iblis, Jihad, Prayer (content) , Qur’an, Refugees, Resurrection (of soul)
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Theme 1: The power of Allah in aiding and assisting the Believers.
Theme 2: An appraisal of the battle against the Banu-Nadheer. In this, on the whole, four things have been discussed.
1. In the first four verses the world has been admonished to take heed of the fate that had just befallen the Banu-Nadheer. A major tribe which was as strong in numbers as the Muslims, whose people boasted of far more wealth and possession, who were by no means ill-equipped militarily and whose forts were well fortified could not stand siege even for a few days, and expressed their readiness to accept banishment from their centuries-old, well established settlement even though not a single man from among them was slain. God says that this happened not because of any power possessed by the Muslims but because the Jews had tried to resist and fight God and His Messenger, and those who dare to resist the power of God, always meet with the same fate.
2. In verse 5, the rule of the law of war that has been enunciated is: the destruction caused in the enemy territory for military purposes does not come under “spreading mischief in the earth.”
3. In v. 6-10 it has been stated how the lands and properties which come under the control of the Islamic State as a result of war or peace terms, are to be managed. As it was the first ever occasion that the Muslims took control of a conquered territory, the law concerning it was laid down for their guidance.
4. In v. 11-17 the attitude that the hypocrites had adopted on the occasion of the battle against the Banu-Nadheer has been reviewed and the causes underlying it have been pointed out.
5. The whole of the last section (v. 18-24) is an admonition for all those people who had professed to have affirmed the faith and joined the Muslim community, but were devoid of the true spirit of the faith. In it they have been told what is the real demand of the Faith, what is the real difference between piety and wickedness, what is the place and importance of the Qur’an which they professed to believe in, and what are the attributes of God in Whom they claimed to have believed.
- The Surah begins and ends with Tasbih [glorification of Allah]. Also both the first and last Ayat end with the two names of Allah Almighty, al-Azeez and al-Hakeem.
سَبَّحَ لِلَّـهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ " Whatever is in the heavens and whatever is on the earth exalts Allah, and He is the Exalted in Might, the Wise." [59:1]
هُوَ اللَّـهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ "He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise." [59:24]
Manuscripts / Inscriptions
Narrated Ma'qil bin Yasar that the Prophet (ﷺ) said:
مَنْ قَالَ حِينَ يُصْبِحُ ثَلاَثَ مَرَّاتٍ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَقَرَأَ ثَلاَثَ آيَاتٍ مِنْ آخِرِ سُورَةِ الْحَشْرِ وَكَّلَ اللَّهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُصَلُّونَ عَلَيْهِ حَتَّى يُمْسِيَ وَإِنْ مَاتَ فِي ذَلِكَ الْيَوْمِ مَاتَ شَهِيدًا وَمَنْ قَالَهَا حِينَ يُمْسِي كَانَ بِتِلْكَ الْمَنْزِلَةِ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ
"Whoever says three times when he gets up in the morning: 'A'udhu Billahis-Sami Al-'Alim Min Ash-Shaitanir-Rajim' and he recites three Ayat from the end of Surah Al-Hashr - Allah appoints seventy-thousand angels who say Salat upon him until the evening. If he dies on that day, he dies a martyr, and whoever reaches the evening, he holds the same status." Tirmidhee no. 2922
Hasan said, عَنْ الْحَسَنِ، قَالَ: «مَنْ قَرَأَ ثَلَاثَ آيَاتٍ مِنْ آخِرِ سُورَةِ الْحَشْرِ إِذَا أَصْبَحَ فَمَاتَ مِنْ يَوْمِهِ ذَلِكَ، طُبِعَ بِطَابَعِ الشُّهَدَاءِ، وَإِنْ قَرَأَ إِذَا أَمْسَى فَمَاتَ مِنْ لَيْلَتِهِ، طُبِعَ بِطَابَعِ الشُّهَدَاءِ Sunan Darimi 3421 [translation needed]
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
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.
- The Jewish tribe of Banu Al-Nadhir is given the order of exile for their mutiny against the Islamic State.
- Distribution of the belongings of Banu Al-Nadhir.
- Historical background of the Jews (See commentary in following pages).
- Good qualities of true immigrants and good qualities of true Ansar (the residents of Madinah).
- Hypocrites conspiracy with the people of the Book (Jews).
- The parable of a Shaitan vs. a disbeliever.
- Let each soul see what it is sending for the Hereafter.
- If the Qur'an was sent down upon a mountain it would have crumbled into pieces from the fear of Allah's disobedience.
- Fifteen attributes of Allah in three verses: the God, the Knower of the Seen and the Unseen, the Compassionate, the Merciful, the King, the Holy, the Giver of peace, the Grantor of security, the Guardian,, the Almighty, the Irresistible, the Supreme and the Creator.
Tafsir Zone
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Overview (Verses 22 - 24) God's Attributes The rest of the su rah is devoted to a long glorification of God, citing a number of His names and attributes. This serves as an aspect of the influence of the Qur'an on the universe. It is as if we see the universe as a person expressing this glorification with his mouth, and a vast kingdom echoing it in every corner. These attributes of God have clear effects on the very nature of the universe, its phenomena and interactions. As it offers this glorification, it testifies to the truth of these attributes and their effects: He is God. there is no deity other than Him. It is He who knows all that is beyond the reach of anyone’s perception, as well as all that which can be witnessed. He is the Lord of Grace, the Ever Merciful. He is God: there is no deity other than Him, the Sovereign, the Holy, the Source of Peace, the Giver of Faith, the Guardian over all, the Almighty, the Compeller, to whom all greatness belongs. Exalted is God in His limitless glory above anything they associate as partner with Him. He is God: the Creator, the Maker who gives shape and form to all. His are the most gracious names. Everything in the heavens and earth extols His limitless glory. He alone is the Almighty the Wise. (Verses 22-24) It is an expansive glorification that puts together a number of God's glorious attributes. It consists of three parts, with each beginning with God's oneness in the form of either, "He is God. there is no deity other than Him," or, "He is God," on its own. Each one of these most gracious names or attributes has its clear bearing on the universe and a felt influence on human life. Thus they bring home to the human heart their effect on life and the living. They are not negative attributes. Nor are they isolated from the universe, its situations, phenomena and events. "He is God: there is no deity other than Him." This imprints on our consciousness the truth of God's oneness in belief, worship, action and life conduct from the beginning of creation to its final end. On the basis of this oneness a whole code of living is based, regulating our way of thinking, feeling, behaviour, relations with the universe and its living creatures, as well as relations with people. "It is He who knows all that is beyond the reach of anyone’s perception, as well as all that which can be witnessed." (Verse 22) This divine attribute makes us clearly conscious of God's knowledge of everything, apparent or hidden. This awakes in our consciences the need to watch out, keeping God always in our thoughts, public and private. Thus, man will go about his life feeling that he is being watched by God and that he himself is on the watch for God's sake, realizing that he does not live alone, not even when he is in seclusion or locked alone with one other in private conversation. His actions will be coloured by this feeling that keeps him always on guard. "He is the Lord of Grace, the Ever Merciful." (Verse 22) Now a feeling of reassurance spreads within man's conscience as he feels the air of God's mercy spread over him. Feelings of awe and hope, fear and reassurance are well balanced within him. In the believer's concept, God does not chase His creatures, but watches them; He does not wish them harm, but loves that they should adhere to His guidance; He does not abandon them to struggle against evil without providing help for them. "The Sovereign." (Verse 23) This attribute imprints on our hearts the truth that there is no sovereignty or dominion to anyone other than God who has no partners. When there is one sovereign, those who are subject to that sovereignty will have only one master to serve. No one can serve two masters at the same time: "Never has God put two hearts in one man's body." (33: 4) "The Holy." (Verse 23) This attribute radiates absolute holiness and purity It strikes our hearts with purity, keeps them cleansed, suited to receive the grace of the Holy Sovereign, and all to extol His limitless glory. "The Source of Peace." (Verse 23) Again, this attribute radiates peace, security and reassurance throughout the universe and in man's own soul. Man feels that he is safe, under God's care and protection, in peace with the world around him and all its dwellers. As man reflects on this attribute, he is reassured, regaining a feeling of peace and extending peace to all. "The Giver of Faith." (Verse 23) The very pronunciation of this attribute, al-Mu’min, gives a believer a clear sense of the value of faith. Here, a believer meets with God and draws on one of His attributes, rising by virtue of his faith to join the community on high. "The Guardian over all." (Verse 23) This begins a new set of attributes that contribute to our concept of Him. The previous attributes related to Him only. These new ones relate to His action as He conducts life, the universe and all affairs. These attributes imply His absolute control and watchfulness. The same applies to the other three attributes stated in this verse, "The Almighty, the Compeller, to whom all greatness belongs." (Verse 23) They all emphasize power, authority and superiority. None is more powerful or has greater authority than Him, just as no one can be in any way superior to Him. These attributes belong to God alone; none share them with Him in any way. Hence the verse ends with the statement: "Exalted is God in His limitless glory above anything they associate as partner with Him." (Verse 23) The succession of these interlinked qualities, with their subtle differences, prompts us to follow the process of creation and initiation, stage by stage, as we humans conceive of it. In actual fact, there are no stages or steps. What we know of these attributes is not their absolute reality, because this is known only to God. We only know some of the effects they produce, as this is the limit of our understanding. "His are the most gracious names." (Verse 24) His names are, in themselves, most gracious. They need not be praised or admired by creatures. The Arabic adjective al-husna, translated here as 'the most gracious', also means 'beautiful, attractive, etc.' They are the attributes a believer reflects upon in order to mould himself and his life in accordance with their meaning. He knows that God loves that he should try to live up to them so that he can elevate himself as He seeks God's acceptance. This long and expansive glorification of God, citing many of His most gracious attributes, with all their inspiring effects, is brought to a close with the image that God's glorification is echoed throughout the universe, with every creature joining in: "Everything in the heavens and earth extols His limitless glory He alone is the Almighty, the Wise." (Verse 24) This is the most suitable and expected of images after the mentioning of all God's attributes. Thus the human heart joins in with all creatures and living things in a glorification that brings the opening of the surah and its ending into perfect harmony. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
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 22 - 24) God's Attributes The rest of the su rah is devoted to a long glorification of God, citing a number of His names and attributes. This serves as an aspect of the influence of the Qur'an on the universe. It is as if we see the universe as a person expressing this glorification with his mouth, and a vast kingdom echoing it in every corner. These attributes of God have clear effects on the very nature of the universe, its phenomena and interactions. As it offers this glorification, it testifies to the truth of these attributes and their effects: He is God. there is no deity other than Him. It is He who knows all that is beyond the reach of anyone’s perception, as well as all that which can be witnessed. He is the Lord of Grace, the Ever Merciful. He is God: there is no deity other than Him, the Sovereign, the Holy, the Source of Peace, the Giver of Faith, the Guardian over all, the Almighty, the Compeller, to whom all greatness belongs. Exalted is God in His limitless glory above anything they associate as partner with Him. He is God: the Creator, the Maker who gives shape and form to all. His are the most gracious names. Everything in the heavens and earth extols His limitless glory. He alone is the Almighty the Wise. (Verses 22-24) It is an expansive glorification that puts together a number of God's glorious attributes. It consists of three parts, with each beginning with God's oneness in the form of either, "He is God. there is no deity other than Him," or, "He is God," on its own. Each one of these most gracious names or attributes has its clear bearing on the universe and a felt influence on human life. Thus they bring home to the human heart their effect on life and the living. They are not negative attributes. Nor are they isolated from the universe, its situations, phenomena and events. "He is God: there is no deity other than Him." This imprints on our consciousness the truth of God's oneness in belief, worship, action and life conduct from the beginning of creation to its final end. On the basis of this oneness a whole code of living is based, regulating our way of thinking, feeling, behaviour, relations with the universe and its living creatures, as well as relations with people. "It is He who knows all that is beyond the reach of anyone’s perception, as well as all that which can be witnessed." (Verse 22) This divine attribute makes us clearly conscious of God's knowledge of everything, apparent or hidden. This awakes in our consciences the need to watch out, keeping God always in our thoughts, public and private. Thus, man will go about his life feeling that he is being watched by God and that he himself is on the watch for God's sake, realizing that he does not live alone, not even when he is in seclusion or locked alone with one other in private conversation. His actions will be coloured by this feeling that keeps him always on guard. "He is the Lord of Grace, the Ever Merciful." (Verse 22) Now a feeling of reassurance spreads within man's conscience as he feels the air of God's mercy spread over him. Feelings of awe and hope, fear and reassurance are well balanced within him. In the believer's concept, God does not chase His creatures, but watches them; He does not wish them harm, but loves that they should adhere to His guidance; He does not abandon them to struggle against evil without providing help for them. "The Sovereign." (Verse 23) This attribute imprints on our hearts the truth that there is no sovereignty or dominion to anyone other than God who has no partners. When there is one sovereign, those who are subject to that sovereignty will have only one master to serve. No one can serve two masters at the same time: "Never has God put two hearts in one man's body." (33: 4) "The Holy." (Verse 23) This attribute radiates absolute holiness and purity It strikes our hearts with purity, keeps them cleansed, suited to receive the grace of the Holy Sovereign, and all to extol His limitless glory. "The Source of Peace." (Verse 23) Again, this attribute radiates peace, security and reassurance throughout the universe and in man's own soul. Man feels that he is safe, under God's care and protection, in peace with the world around him and all its dwellers. As man reflects on this attribute, he is reassured, regaining a feeling of peace and extending peace to all. "The Giver of Faith." (Verse 23) The very pronunciation of this attribute, al-Mu’min, gives a believer a clear sense of the value of faith. Here, a believer meets with God and draws on one of His attributes, rising by virtue of his faith to join the community on high. "The Guardian over all." (Verse 23) This begins a new set of attributes that contribute to our concept of Him. The previous attributes related to Him only. These new ones relate to His action as He conducts life, the universe and all affairs. These attributes imply His absolute control and watchfulness. The same applies to the other three attributes stated in this verse, "The Almighty, the Compeller, to whom all greatness belongs." (Verse 23) They all emphasize power, authority and superiority. None is more powerful or has greater authority than Him, just as no one can be in any way superior to Him. These attributes belong to God alone; none share them with Him in any way. Hence the verse ends with the statement: "Exalted is God in His limitless glory above anything they associate as partner with Him." (Verse 23) The succession of these interlinked qualities, with their subtle differences, prompts us to follow the process of creation and initiation, stage by stage, as we humans conceive of it. In actual fact, there are no stages or steps. What we know of these attributes is not their absolute reality, because this is known only to God. We only know some of the effects they produce, as this is the limit of our understanding. "His are the most gracious names." (Verse 24) His names are, in themselves, most gracious. They need not be praised or admired by creatures. The Arabic adjective al-husna, translated here as 'the most gracious', also means 'beautiful, attractive, etc.' They are the attributes a believer reflects upon in order to mould himself and his life in accordance with their meaning. He knows that God loves that he should try to live up to them so that he can elevate himself as He seeks God's acceptance. This long and expansive glorification of God, citing many of His most gracious attributes, with all their inspiring effects, is brought to a close with the image that God's glorification is echoed throughout the universe, with every creature joining in: "Everything in the heavens and earth extols His limitless glory He alone is the Almighty, the Wise." (Verse 24) This is the most suitable and expected of images after the mentioning of all God's attributes. Thus the human heart joins in with all creatures and living things in a glorification that brings the opening of the surah and its ending into perfect harmony. |
- Surah 59. Al-Hashr https://www.youtube.com/watch?v=VgpLD5a0Z1k&index=59&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 59. Al-Hashr Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=BwF5hWmSK-0&index=59&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 59. Al-Hashr Muhammad Al Luhaydan https://www.youtube.com/watch?v=slWkuH0t0CQ&index=59&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Surah 59. Al-Hashr Muhammad Minshawi https://www.youtube.com/watch?v=DkjCaJOyZQU&index=59&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Dr Israr Ahmed Tafsir Surah Al Hashr to Surah Al Jum'ah1 https://www.youtube.com/watch?v=DFoeJtrirq4&list=PLB4B8D1654A8BD263&index=101
- Surah Al Hashr to Surah Al Jum'ah1 https://www.youtube.com/watch?v=DFoeJtrirq4&list=PLB4B8D1654A8BD263&index=102
