Sūrat al-Ḥashr

سورۃ الحشر

Sūrat al-Ḥashr was revealed in Madina al-Munawwara. It contains twenty-four verses and three sections (rukūʿ). This sūra is also known as Sūrat al-Banī l-Naḍīr because many of its verses relate to the expulsion of the Banū l-Naḍīr tribe.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the name of Allah, the Most Gracious, the Most Merciful.

سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

sabbaḥa li-llāhi mā fī l-samāwāti wa-mā fī l-arḍi wa-huwa l-ʿazīzu l-ḥakīm.

"Whatever is in the heavens and whatever is on the earth glorifies Allah, and He is the All-Mighty, the All-Wise." (al-Ḥashr 59:1)

Sabbaḥa li-llāh — everything proclaims the glory and holiness of Allah. Mā fī l-samāwāti wa-mā fī l-arḍ — all that is in the heavens and all that is on the earth — every atom, every creature, every star and every particle of dust. Wa-huwa l-ʿazīzu l-ḥakīm — and He is the All-Mighty who cannot be overcome, the All-Wise who orders all things with perfect wisdom.

Translation: "All that is in the heavens and all that is on the earth glorifies Allah. He is the All-Mighty, the All-Wise."

هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ مَا ظَنَنتُمْ أَن يَخْرُجُوا وَظَنُّوا أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُمْ مِّنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ

huwa lladhī akhraja lladhīna kafarū min ahli l-kitābi min diyārihim li-awwali l-ḥashri mā ẓanantum an yakhrujū wa-ẓannū annahum māniʿatuhum ḥuṣūnuhum mina llāhi fa-atāhumu llāhu min ḥaythu lam yaḥtasibū wa-qadhafa fī qulūbihimu l-ruʿba yukharribūna buyūtahum bi-aydīhim wa-aydī l-muʾminīna fa-ʿtabirū yā ulī l-abṣār.

"It is He who expelled those who disbelieved from among the People of the Book from their homes at the first gathering. You did not think they would leave, and they thought their fortresses would protect them from Allah — but Allah came upon them from where they had not reckoned, and cast terror into their hearts. They demolished their own homes with their own hands and the hands of the believers. So take heed, O you of discerning vision!" (al-Ḥashr 59:2)

Huwa lladhī akhraja — it is He, Allah Most High, who drove out. Alladhīna kafarū min ahli l-kitāb — the disbelievers among the People of the Book — specifically the Banū l-Naḍīr, a Jewish tribe of Madina. Min diyārihim — from their homes, their lands, their estates. Li-awwali l-ḥashr — at the first gathering — this was the first of two expulsions; the second will be the gathering of the Day of Judgement. Mā ẓanantum an yakhrujū — you, O Muslims, did not imagine they would depart — they seemed too firmly entrenched. Wa-ẓannū annahum māniʿatuhum ḥuṣūnuhum mina llāh — and they themselves were confident that their fortresses would protect them from the power of Allah. Fa-atāhumu llāhu min ḥaythu lam yaḥtasibū — but Allah came upon them from a direction they had not foreseen. Wa-qadhafa fī qulūbihimu l-ruʿb — and He cast terror and dread into their hearts, so that they capitulated without the expected battle. Yukharribūna buyūtahum bi-aydīhim — they demolished their own houses with their own hands before departing, so that the Muslims would not benefit from them. Fa-ʿtabirū yā ulī l-abṣār — so take heed, O people of insight!

Translation: "It is He who drove out the disbelievers from the People of the Book from their homes at the first expulsion. You had not thought they would leave, and they imagined their fortresses would shield them from Allah — but Allah seized them from where they least expected, and cast terror into their hearts. They destroyed their own dwellings with their own hands and the hands of the believers. So take a lesson, O people of vision!"

وَلَوْلَا أَن كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاءَ لَعَذَّبَهُمْ فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ

wa-lawlā an kataba llāhu ʿalayhimu l-jalāʾa la-ʿadhdhabahum fī l-dunyā wa-lahum fī l-ākhirati ʿadhābu l-nār.

"And had Allah not decreed exile for them, He would have punished them in this world. And in the Hereafter there awaits them the punishment of the Fire." (al-Ḥashr 59:3)

Wa-lawlā an kataba llāhu ʿalayhimu l-jalāʾ — and had it not been that Allah had written and decreed exile (jalāʾ) as their worldly punishment, He would have added to that punishment. La-ʿadhdhabahum fī l-dunyā — He would have punished them in this world with death and destruction, as happened to other peoples. Wa-lahum fī l-ākhirati ʿadhābu l-nār — and in the Hereafter the punishment of the Fire awaits them.

Translation: "And had it not been that Allah had decreed exile for them, He would have punished them in this world too. And for them in the Hereafter is the punishment of the Fire."

ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ وَمَن يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

dhālika bi-annahum shāqqū llāha wa-rasūlahu wa-man yushāqqi llāha fa-inna llāha shadīdu l-ʿiqāb.

"That is because they opposed Allah and His Messenger, and whoever opposes Allah — then indeed Allah is severe in punishment." (al-Ḥashr 59:4)

مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ

mā qaṭaʿtum min līnatin aw taraktumūhā qāʾimatan ʿalā uṣūlihā fa-bi-idhni llāhi wa-li-yukhziya l-fāsiqīn.

"Whatever palm-trees you cut down or left standing upon their roots — it was by the permission of Allah, and that He might humiliate the transgressors." (al-Ḥashr 59:5)

This verse was revealed concerning the Muslims' cutting of the date-palm groves of the Banū l-Naḍīr during the siege. Some Companions (may Allah be pleased with them) cut down palms to obstruct and intimidate the enemy; others left them standing. The disbelievers accused the Muslims of destruction and corruption. Allah Most High responded: whatever was cut was done by His permission, and it was done to humiliate those who had violated their covenant. In Islamic law, this verse also established that cutting enemy crops and resources during a siege is permissible when divinely sanctioned.

وَمَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَىٰ مَن يَشَاءُ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

wa-mā afāʾa llāhu ʿalā rasūlihi minhum fa-mā awjaftum ʿalayhi min khaylin wa-lā rikābin wa-lākinna llāha yusallitu rusulahu ʿalā man yashāʾu wa-llāhu ʿalā kulli shayʾin qadīr.

"And the spoils that Allah bestowed upon His Messenger from them — you did not urge any horses or camels for it, but Allah gives His Messengers mastery over whomever He wills. And Allah has power over all things." (al-Ḥashr 59:6)

Wa-mā afāʾa llāhu ʿalā rasūlihi minhum — and the property that Allah restored and returned to His Messenger ﷺ from the Banū l-Naḍīr. Fa-mā awjaftum ʿalayhi min khaylin wa-lā rikāb — you did not spur any horses or camels to obtain it — meaning you did not fight a battle for it; it came to the Muslims without a military campaign. Wa-lākinna llāha yusallitu rusulahu ʿalā man yashāʾ — but Allah gives His Messengers dominion and mastery over whomever He wills. Wa-llāhu ʿalā kulli shayʾin qadīr — and Allah has full power over all things.

Translation: "The property Allah gave as faʾy to His Messenger from them — you neither drove horses nor camels to obtain it. But Allah gives His Messengers mastery over whomever He wills. Allah has power over all things."

The word fayʾ denotes property that comes to the Muslim community without direct combat — in this case through the terror that Allah cast into the hearts of the Banū l-Naḍīr. The fayʾ property had a different distribution from regular ghānim (war spoils) — it belonged to the Prophet ﷺ and was used for the public benefit of the Muslim community.

مَّا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

mā afāʾa llāhu ʿalā rasūlihi min ahli l-qurā fa-li-llāhi wa-li-l-rasūli wa-li-dhī l-qurbā wa-l-yatāmā wa-l-masākīni wa-bni l-sabīli kay lā yakūna dūlatan bayna l-aghniyāʾi minkum wa-mā ātākumu l-rasūlu fa-khudhūhu wa-mā nahākum ʿanhu fa-ntahū wa-ttaqū llāha inna llāha shadīdu l-ʿiqāb.

"Whatever Allah gave as spoils to His Messenger from the people of the towns — it belongs to Allah and the Messenger and to the near of kin and the orphans and the poor and the wayfarer, so that it does not merely circulate among the wealthy among you. Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it. And fear Allah — indeed, Allah is severe in punishment." (al-Ḥashr 59:7)

Mā afāʾa llāhu ʿalā rasūlihi — what Allah bestowed as fayʾ upon His Messenger ﷺ. Min ahli l-qurā — from the people of the towns and settlements. Fa-li-llāhi wa-li-l-rasūl — it is for Allah and for the Messenger ﷺ. Wa-li-dhī l-qurbā — and for the near relatives of the Prophet ﷺ — his family. Wa-l-yatāmā — and for orphans — those whose fathers have died. Wa-l-masākīn — and for the poor and destitute. Wa-bni l-sabīl — and for the wayfarer — the traveller who is stranded. Kay lā yakūna dūlatan bayna l-aghniyāʾi minkum — so that wealth does not circulate only among the wealthy among you, becoming a monopoly of the rich. Wa-mā ātākumu l-rasūlu fa-khudhūhu — and whatever the Messenger ﷺ gives you, take it and act upon it. Wa-mā nahākum ʿanhu fa-ntahū — and whatever he forbids you, desist from it. Wa-ttaqū llāha — and fear Allah. Inna llāha shadīdu l-ʿiqāb — indeed Allah is severe in punishment.

Translation: "What Allah gave as faʾy to His Messenger from the people of the towns belongs to Allah, the Messenger, the near of kin, orphans, the destitute, and wayfarers — so that it does not merely pass among the wealthy among you. Whatever the Messenger gives you, take it; whatever he forbids you, leave it. And fear Allah — Allah is severe in punishment."

Esteemed readers, this verse contains one of the most important principles of Islamic social and economic justice: wealth must not circulate only among the rich. Islam's entire fiscal system — zakāt, fayʾ, kharāj, ṣadaqa — is designed to distribute resources so that the poor and needy are provided for. The Islamic state is obligated to ensure that no one starves while others hoard wealth.

The second principle in this verse is even more profound: Wa-mā ātākumu l-rasūlu fa-khudhūhu wa-mā nahākum ʿanhu fa-ntahū — "Whatever the Messenger gives you, take it; whatever he forbids you, leave it." This is the definitive Qurʾānic establishment of the authority of the Prophetic Sunna. To claim belief in the Qurʾān while rejecting the ḥadīth is a contradiction: the Qurʾān itself commands obedience to the Messenger ﷺ in all matters. As the poet says:

Khilāf-e pīyambar kasē rāh gazīd — kih har giz ba manzil na khwāhad rasīd.

(Whoever travels a path contrary to the Prophet ﷺ shall never reach his destination.)

Esteemed readers, in Europe and America, campaigns are being waged to prevent Muslims from taking interest. Interest (ribā) is prohibited — it is a characteristic of non-Muslims. Muslim scholars and ʿulamāʾ are urging that the principles of Islamic law be applied in place of interest-bearing transactions. It is regrettable that some Muslims have adopted un-Islamic principles while the Islamic scholars are striving against it.

مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ

The word ibn al-sabīl — "son of the road" — refers to the traveller who has been cut off from his means. Abū l-Khayr — literally the father of goodness — is a name for the brother of the road. The jurists have designated such travellers as deserving of support so that wealth does not pool among the rich alone. The instruction fa-khudhūhu wa-mā nahākum ʿanhu fa-ntahū — take what the Messenger gives and leave what he forbids — makes it obligatory upon Muslims to follow the Sunna in all matters.

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَيَنصُرُونَ اللَّهَ وَرَسُولَهُ أُولَٰئِكَ هُمُ الصَّادِقُونَ

li-l-fuqarāʾi l-muhājirīna lladhīna ukhrijū min diyārihim wa-amwālihim yabtaghūna faḍlan mina llāhi wa-riḍwānan wa-yanṣurūna llāha wa-rasūlahu ulāʾika humu l-ṣādiqūn.

"It is for the poor emigrants who were expelled from their homes and their wealth, seeking grace from Allah and His pleasure, and supporting Allah and His Messenger — it is they who are the truthful." (al-Ḥashr 59:8)

Li-l-fuqarāʾi l-muhājirīn — it is for the poor Emigrants (Muhājirūn) — those who abandoned their homeland for the sake of Islam. Alladhīna ukhrijū min diyārihim — who were forcibly expelled from their homes. Wa-amwālihim — and their wealth was seized and confiscated from them. Yabtaghūna faḍlan mina llāhi wa-riḍwānā — they seek the grace of Allah and His pleasure, not worldly gain. Wa-yanṣurūna llāha wa-rasūlah — and they support Allah and His Messenger ﷺ. Ulāʾika humu l-ṣādiqūn — it is they who are the truthful, the sincere, the genuine believers.

Translation: "It is for the poor emigrants who were expelled from their homes and wealth, seeking the grace and pleasure of Allah, supporting Allah and His Messenger — it is they who are the truthful ones."

Esteemed readers, this verse describes the Muhājirūn — the Emigrants from Mecca — in the most sublime terms. They sacrificed everything for the sake of faith. Their property was seized, their families persecuted, yet they sought nothing but the pleasure of Allah Most High. It is obligatory upon every Muslim to aid such brethren who are displaced and destitute because of their faith in this age, and to support them financially and morally.

Esteemed readers, do you know what is our duty? It is obligatory upon every Muslim to help and support them. Some people — seeing such refugees arrive in poverty and distress — turn their faces away from them. They come from first class to third class, taking from national capital while enjoying luxury — and others who work for a non-Muslim leader's national purpose take money from Muslim brethren and shame them. Yet such people call themselves Muslim. Our great Muslim brethren build fine dwellings for themselves and invite friends to eat and enjoy, while for the poor they do nothing. These are the people who raise objections and criticisms, and of them, their own self-interest is most advanced.

وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

wa-lladhīna tabawwaʾū l-dāra wa-l-īmāna min qablihim yuḥibbūna man hājara ilayhim wa-lā yajidūna fī ṣudūrihim ḥājatan mimmā ūtū wa-yuʾthirūna ʿalā anfusihim wa-law kāna bihim khaṣāṣatun wa-man yūqa shuḥḥa nafsihi fa-ulāʾika humu l-mufliḥūn.

"And those who were settled in the abode and had embraced faith before them — they love those who emigrated to them and find no need in their hearts for what the emigrants were given, preferring them over themselves even if they are themselves in need. Whoever is saved from the greed of his own soul — it is they who are the successful ones." (al-Ḥashr 59:9)

Wa-lladhīna tabawwaʾū l-dāra wa-l-īmāna min qablihim — and as for those who were already settled in the home of Islam (Madina al-Munawwara) and were established in faith before the emigrants arrived — these are the Anṣār. Yuḥibbūna man hājara ilayhim — they love those who emigrated to them — they welcome the Muhājirūn with open hearts. Wa-lā yajidūna fī ṣudūrihim ḥājatan mimmā ūtū — and in their hearts they feel no personal grievance or envy over what the emigrants were given of the fayʾ. Wa-yuʾthirūna ʿalā anfusihim — and they give preference to the emigrants over themselves — wa-law kāna bihim khaṣāṣah — even if they themselves are in need and poverty. Wa-man yūqa shuḥḥa nafsih — and whoever is saved from the greed and niggardliness of his own soul. Fa-ulāʾika humu l-mufliḥūn — it is they who are the truly successful.

Translation: "And those who had settled in the abode (of Madina) and in faith before them — they love those who emigrate to them and feel no envy in their hearts over what was given to the emigrants, preferring others over themselves even if they are in need. Whoever is saved from the greed of his own soul — those are the ones who shall succeed."

Esteemed readers, there are at present those who travel through the lands with a sense of both religious and civic leadership — and when asked of such leaders about what they have done, the response is that it is their duty to serve the community. They speak of this as a time when Muslim individuals are being struck down and the situation is deteriorating. Their work for the community remains, by Allah's grace, both right and essential for the Day of Judgement and in this world.

وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ

wa-lladhīna jāʾū min baʿdihim yaqūlūna rabbanā ghfir lanā wa-li-ikhwāninā lladhīna sabaqūnā bi-l-īmāni wa-lā tajʿal fī qulūbinā ghillan li-lladhīna āmanū rabbanā innaka raʾūfun raḥīm.

"And those who came after them say: 'Our Lord, forgive us and our brothers who preceded us in faith, and place no rancour in our hearts toward those who believe. Our Lord, You are Most Kind, Most Merciful.'" (al-Ḥashr 59:10)

Wa-lladhīna jāʾū min baʿdihim — and as for those who came after them — the believers who come after the Muhājirūn and Anṣār, right up to the Day of Judgement. Yaqūlūna — they make this supplication. Rabbanā ghfir lanā wa-li-ikhwāninā lladhīna sabaqūnā bi-l-īmān — "Our Lord, forgive us and forgive our brothers who preceded us in faith." Wa-lā tajʿal fī qulūbinā ghillan li-lladhīna āmanū — "and do not place in our hearts any rancour, malice, or enmity toward the believers." Rabbanā innaka raʾūfun raḥīm — "Our Lord, You are full of tenderness and mercy."

Translation: "And those who came after them pray: 'Our Lord, forgive us and our brethren who preceded us in faith, and let no rancour toward the believers settle in our hearts. Our Lord, You are Most Kind, Most Merciful.'"

This verse specifies the three groups eligible for fayʾ: the Muhājirūn, the Anṣār, and all believers who come after them until the Day of Judgement. Each group is defined by its relationship to faith. The third group is defined by its prayer — a prayer of love, seeking forgiveness for oneself and for the earlier believers, and asking Allah to keep the heart free of any grudge against any Muslim.

أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِن أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ

alam tara ilā lladhīna nāfaqū yaqūlūna li-ikhwānihimu lladhīna kafarū min ahli l-kitābi la-in ukhrjijtum la-nakhrujanna maʿakum wa-lā nuṭīʿu fīkum aḥadan abadan wa-in qūtiltum la-nanṣurannakum wa-llāhu yashhadu innahum la-kādhibūn.

"Have you not seen the hypocrites who say to their brothers from the disbelieving People of the Book: 'If you are expelled, we will surely leave with you, and we will never obey anyone against you; and if you are fought, we will certainly support you.' But Allah bears witness that they are liars." (al-Ḥashr 59:11)

The verse exposes the double-dealing of the hypocrites of Madina — men like ʿAbdullāh ibn Ubayy — who maintained secret alliances with the Jewish tribe of Banū l-Naḍīr. They promised them: "We are with you, your secret friends; we will never abandon you." Yet when the crisis came, they did nothing. Their oaths of solidarity were empty words. Allah's testimony — "they are liars" — is the final verdict.

Esteemed readers, keep this in mind: there is a ḥadīth — "I do not accept this ḥadīth" — this is tantamount to saying: "Muhammad, the Messenger of Allah ﷺ, says such-and-such, but I do not accept it." — Who said that this is the Qurʾān? The Prophet Muḥammad ﷺ himself said it. Not accepting the Prophet Muḥammad ﷺ while accepting the Qurʾān — these two things can never be combined. Not accepting the Messenger of Allah ﷺ and accepting the Qurʾān are two things that can never be reconciled. A weak narrator cannot invalidate it. Not accepting the Messenger ﷺ is a separate thing, and not accepting a ḥadīth is a separate thing.

Tarsam na rasī ba Kaʿba, ay ʿArabī — kin rāh kih tū mī rawī ba Turkistān ast.

(I fear, O Arab, you will never reach the Kaʿba — for the road you travel leads to Turkestan.)

لَئِن أُخْرِجُوا لَا يَخْرُجُونَ مَعَهُمْ وَلَئِن قُوتِلُوا لَا يَنصُرُونَهُمْ وَلَئِن نَّصَرُوهُمْ لَيُوَلُّنَّ الْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ

la-in ukhrijū lā yakhrujūna maʿahum wa-la-in qūtilū lā yanṣurūnahum wa-la-in naṣarūhum la-yuwallunna l-adbāra thumma lā yunṣarūn.

"If they are expelled, the hypocrites will not leave with them; and if they are fought, they will not help them; and if they did help them, they would turn their backs in flight — and then they would not be helped." (al-Ḥashr 59:12)

Translation: "If they are expelled they will not go out with them; and if they are fought they will give them no aid; and if they were to try to aid them they would turn tail in flight — and then they would receive no help."

لَأَنتُمْ أَشَدُّ رَهْبَةً فِي صُدُورِهِم مِّنَ اللَّهِ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ

la-antum ashaddu rahbatan fī ṣudūrihim mina llāhi dhālika bi-annahum qawmun lā yafqahūn.

"You strike more terror in their hearts than Allah does. That is because they are a people who do not understand." (al-Ḥashr 59:13)

La-antum ashaddu rahbatan fī ṣudūrihim — the fear that the disbelievers harbour of you, O believers, is more intense in their hearts than the fear of Allah. Mina llāh — that is, they fear the physical power of the Muslims more than they fear the divine. Dhālika bi-annahum qawmun lā yafqahūn — and that is because they are a people who do not understand — they do not comprehend the realities of faith and divine power.

Translation: "(The disbelievers) are more terrified of you in their hearts than they are of Allah — that is because they are a people who do not understand."

لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَاءِ جُدُرٍ بَأْسُهُم بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ

lā yuqātilūnakum jamīʿan illā fī qurā muḥaṣṣanatin aw min warāʾi judurin baʾsuhum baynahum shadīdun taḥsabuhum jamīʿan wa-qulūbuhum shattā dhālika bi-annahum qawmun lā yaʿqilūn.

"They will not fight you all together except from fortified towns or from behind walls. Their hostility among themselves is intense; you think they are united but their hearts are divided. That is because they are a people who have no sense." (al-Ḥashr 59:14)

Translation: "They will never fight you as a united force except from within fortified settlements or from behind walls. Their mutual enmity is fierce — you may imagine them unified, but their hearts are fragmented. This is because they are a people devoid of understanding."

كَمَثَلِ الَّذِينَ مِن قَبْلِهِمْ قَرِيبًا ذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

ka-mathali lladhīna min qablihim qarīban dhāqū wabāla amrihim wa-lahum ʿadhābun alīm.

"Like those before them — in the near past — who tasted the evil consequence of their conduct. And for them there is a painful punishment." (al-Ḥashr 59:15)

Ka-mathali lladhīna min qablihim — the example of these people is like those who came just before them. Qarīban — recently, in recent times. Dhāqū wabāla amrihim — they tasted the bitter consequences of their deeds, the evil fruits of their own actions. Wa-lahum ʿadhābun alīm — and for them there is a painful punishment in the Hereafter.

Translation: "Their case is like those who came before them in recent times — they tasted the bitter fruit of their conduct. And for them awaits a painful punishment."

كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِّنكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ

ka-mathali l-shayṭāni idh qāla li-l-insāni kfur fa-lammā kafara qāla innī barīʾun minka innī akhāfu llāha rabba l-ʿālamīn.

"Like the example of Satan, when he says to a human: 'Disbelieve!' — then when he disbelieves, Satan says: 'I am free of you; I fear Allah, the Lord of all the worlds.'" (al-Ḥashr 59:16)

Ka-mathali l-shayṭān — their example is like Satan's story. Idh qāla li-l-insāni kfur — when Satan said to man: "Disbelieve, be ungrateful, do not submit." Fa-lammā kafara — then when the human disbelieved. Qāla innī barīʾun mink — Satan said: "I am absolutely free of you — I want nothing to do with you." Innī akhāfu llāha rabba l-ʿālamīn — "I fear Allah, the Lord of all the worlds." Satan uses the language of piety to wash his hands of the one he has destroyed.

Translation: "Their example is like Satan's: when he told a man 'Disbelieve' and the man disbelieved, Satan said: 'I am free of you — I fear Allah, the Lord of the Worlds.'"

فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ

fa-kāna ʿāqibatahuma annahumā fī l-nāri khālidayni fīhā wa-dhālika jazāʾu l-ẓālimīn.

"So the end of both was that they were in the Fire, abiding therein. That is the recompense of the wrongdoers." (al-Ḥashr 59:17)

Fa-kāna ʿāqibatahuma — so the final outcome of both — Satan and the human who followed him — came to be the same. Annahumā fī l-nāri khālidayn — they are both in the Fire, abiding therein forever. Fīhā — in it, permanently dwelling. Wa-dhālika jazāʾu l-ẓālimīn — and that is the fitting recompense for the wrongdoers, the disbelievers, the sinners.

Translation: "So the end of both was that they found themselves in the Fire, abiding in it forever. That is the recompense of the wrongdoers."

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

yā ayyuhā lladhīna āmanū ttaqū llāha wa-l-tanẓur nafsun mā qaddamat li-ghadin wa-ttaqū llāha inna llāha khabīrun bi-mā taʿmalūn.

"O you who believe, fear Allah and let every soul look at what it has sent forward for tomorrow. And fear Allah — indeed, Allah is fully aware of what you do." (al-Ḥashr 59:18)

Yā ayyuhā lladhīna āmanū ttaqū llāh — O you who believe, fear Allah, guard yourselves from His anger. Wa-l-tanẓur nafsun mā qaddamat li-ghad — and let every soul examine what deeds it has sent forward for tomorrow — for the Day of Judgement. What have we prepared for that day? Wa-ttaqū llāh — and fear Allah. Inna llāha khabīrun bi-mā taʿmalūn — indeed Allah is fully aware of all your deeds.

Translation: "O believers, fear Allah — and let every soul look at what it has prepared for tomorrow. Fear Allah — indeed, Allah is fully aware of what you do."

وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ أُولَٰئِكَ هُمُ الْفَاسِقُونَ

wa-lā takūnū ka-lladhīna nasū llāha fa-ansāhum anfusahum ulāʾika humu l-fāsiqūn.

"And do not be like those who forgot Allah, so He caused them to forget themselves. It is they who are the transgressors." (al-Ḥashr 59:19)

Wa-lā takūnū ka-lladhīna nasū llāh — and do not become like those who forgot Allah, who neglected His commands, who paid no heed to His laws. Fa-ansāhum anfusahum — so He caused them to forget themselves — He withheld from them the guidance of their own hearts, so they could not think of their own good, their own reform, their own salvation. Ulāʾika humu l-fāsiqūn — it is they who are the transgressors — the disobedient, the corrupt.

Translation: "And do not be like those who forgot Allah, so He made them forget themselves. Those are the transgressors."

لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ

lā yastawī aṣḥābu l-nāri wa-aṣḥābu l-jannati aṣḥābu l-jannati humu l-fāʾizūn.

"The inhabitants of the Fire and the inhabitants of Paradise are not equal. The inhabitants of Paradise — it is they who are the triumphant." (al-Ḥashr 59:20)

Translation: "The companions of the Fire and the companions of Paradise cannot be equal — the companions of Paradise are the ones who have attained success."

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

law anzalnā hādhā l-qurʾāna ʿalā jabalin la-raʾaytahu khāshiʿan mutaṣaddiʿan min khashyati llāhi wa-tilka l-amthālu naḍribuhā li-l-nāsi laʿallahum yatafakkarūn.

"Had We sent down this Qurʾān upon a mountain, you would have seen it humbled and crumbling from the fear of Allah. Such are the parables We present to mankind so that they may reflect." (al-Ḥashr 59:21)

Law anzalnā hādhā l-qurʾāna ʿalā jabal — if We had sent down this Qurʾān upon a mountain. La-raʾaytahu khāshiʿan — you would see it humbled, bowed in awe and reverence. Mutaṣaddiʿan — cracking apart, splitting and crumbling. Min khashyati llāh — from the fear of Allah — such would be the weight and majesty of the divine word upon it. Wa-tilka l-amthālu naḍribuhā li-l-nās — and We present these parables and analogies to mankind. Laʿallahum yatafakkarūn — so that they may reflect, contemplate, and come to understand.

Translation: "Had We revealed this Qurʾān upon a mountain, you would have seen it humbled and split asunder from the fear of Allah. We put forth these parables for mankind so that they may reflect."

Esteemed readers, this verse is a profound challenge to the human heart: if a rock-solid mountain would crack and crumble under the weight of the Qurʾān, what does it say about those human hearts that hear it recited daily yet remain unmoved and hardened? The Qurʾān demands of us humility, trembling, reflection, and transformation.

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَٰنُ الرَّحِيمُ

huwa llāhu lladhī lā ilāha illā huwa ʿālimu l-ghaybi wa-l-shahādati huwa l-raḥmānu l-raḥīm.

"He is Allah — there is no god but He — the Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful." (al-Ḥashr 59:22)

Huwa llāhu — He is Allah — that very Being. Lā ilāha illā hū — there is no god worthy of worship except Him; no one else deserves devotion. ʿĀlimu l-ghayb wa-l-shahāda — the Knower of all that is hidden and unseen, and all that is manifest and observed. Huwa l-raḥmānu l-raḥīm — He is the All-Merciful, immensely compassionate in this world — and the Most Merciful, continually merciful in both this world and the next.

Translation: "He is Allah — there is no god but He — the Knower of the unseen and the manifest. He is the Most Compassionate, the Most Merciful."

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

huwa llāhu lladhī lā ilāha illā huwa l-maliku l-quddūsu l-salāmu l-muʾminu l-muhayminu l-ʿazīzu l-jabbāru l-mutakabbiru subḥāna llāhi ʿammā yushrikūn.

"He is Allah — there is no god but He — the Sovereign, the Holy, the Bestower of Peace, the Granter of Security, the Watcher, the All-Mighty, the Compeller, the Supreme. Glory be to Allah above all that they associate with Him." (al-Ḥashr 59:23)

Al-malik — the King, the sovereign of all existence. Al-quddūs — the Holy, the utterly Pure, free from all deficiency. Al-salām — the Source of peace, the One from Whom all safety and wellbeing descends. Al-muʾmin — the Granter of security, who protects from all harm. Al-muhayminu — the Guardian, the Overseer, the Watcher over all things. Al-ʿazīz — the All-Mighty, the Possessor of honour. Al-jabbār — the Compeller, the One of overwhelming greatness. Al-mutakabbir — the Supremely Grand — this grandeur befits Him alone, for the grandeur of His essence and majesty is what our servitude and worship reflects. Subḥāna llāhi ʿammā yushrikūn — Allah is utterly free and pure from all that the polytheists associate with Him.

Translation: "He is Allah — there is no god but He — the Sovereign, the All-Holy, the Peace-Giver, the Granter of Security, the Watchful, the All-Mighty, the All-Powerful, the Supremely Great. Glory be to Allah far above all that they associate with Him."

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

huwa llāhu l-khāliqu l-bāriʾu l-muṣawwiru lahu l-asmāʾu l-ḥusnā yusabbiḥu lahu mā fī l-samāwāti wa-l-arḍi wa-huwa l-ʿazīzu l-ḥakīm.

"He is Allah — the Creator, the Originator, the Fashioner. His are the Most Beautiful Names. Whatever is in the heavens and on the earth glorifies Him, and He is the All-Mighty, the All-Wise." (al-Ḥashr 59:24)

Al-khāliq — the Creator, who brings all things into being from non-existence according to a precise measure and design. Al-bāriʾ — the Originator, who brings forth existence from nothing. Al-muṣawwir — the Fashioner of forms, who gives every created thing its unique appearance. Lahu l-asmāʾu l-ḥusnā — all the Most Beautiful Names are His — the ninety-nine blessed names which are the most excellent of names. Yusabbiḥu lahu mā fī l-samāwāti wa-l-arḍ — everything in the heavens and on the earth proclaims His holiness and glorifies Him. Wa-huwa l-ʿazīzu l-ḥakīm — and He is the All-Mighty and the All-Wise.

Translation: "He is Allah — the Creator who designs, the Originator who brings forth from nothing, the Fashioner of all forms. To Him belong the Most Beautiful Names. All that is in the heavens and on the earth glorifies Him. He is the All-Mighty, the All-Wise."

Sūrat al-Ḥashr concludes with these three magnificent verses — among the most sublime passages in the entire Qurʾān — declaring the Attributes and Names of Allah Most High. The author (may Allah have mercy on him) notes that these are the Names of Allah that are described: He is the King (al-Malik) — not subject to change. He is al-Salām — the Source of peace and safety; this is the very nature of Allah's engagement with creation. He is al-Muʾmin — the Granter of security, the protector. He is al-Muhayminu — the Watchful Guardian. He is al-ʿAzīz — the Possessor of honour. He is al-Jabbār — very great in might. He is al-Mutakabbir — of sublime grandeur — the people who associate anything with Allah are free of this.