🕋 تفسير سورة الحشر
(Al-Hashr) • المصدر: EN-TAZKIRUL-QURAN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ
📘 On the east side of Madinah, there was a settlement of the Banu al-Nadir, a Jewish tribe. There was a peace treaty between them and the Prophet Muhammad. But they committed breaches of this treaty time and again. At last in the fourth year of Hijrah, Almighty God created such conditions that they were compelled to leave Madinah. Thereafter, they settled in Khybar and Azra’at. But their conspiratorial activities continued. During the caliphate of ‘Umar Faruq, they and some other Jewish tribes were made to leave the Arabian Peninsula. They subsequently went to Syria and settled there.
وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ
📘 After the hijrah, the Muslims who left their native place and migrated to Madinah were in reality a burden on the inhabitants of Madinah, who were known as ‘helpers’ (ansar). But the helpers open-heartedly welcomed the migrants (muhajirun). Wherever the Prophet of God received any bounty, he shared it out among the migrants. In spite of that the Muslims of Madinah did not bear the migrants any ill-will. Ultimately, they fully acknowledged the migrants’ services to Islam and used to pray for them from the bottom of their hearts. It is such broad-mindedness which will assure a group an honoured place in the annals of history.
۞ أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِنْ قُوتِلْتُمْ لَنَنْصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ
📘 When the Prophet Muhammad announced the banishment of the Banu al-Nadir, the hypocrites ostensibly rallied to their side. They asked the Banu al-Nadir to take a firm stand and assured them of their support. But the hypocrites uttered these words just to incite them to rise against Muslims; they were never sincere in their offer. So, when the Muslims besieged the Banu al-Nadir, nobody came to help them. This has been the character of self-interested people in every age.
لَئِنْ أُخْرِجُوا لَا يَخْرُجُونَ مَعَهُمْ وَلَئِنْ قُوتِلُوا لَا يَنْصُرُونَهُمْ وَلَئِنْ نَصَرُوهُمْ لَيُوَلُّنَّ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ
📘 When the Prophet Muhammad announced the banishment of the Banu al-Nadir, the hypocrites ostensibly rallied to their side. They asked the Banu al-Nadir to take a firm stand and assured them of their support. But the hypocrites uttered these words just to incite them to rise against Muslims; they were never sincere in their offer. So, when the Muslims besieged the Banu al-Nadir, nobody came to help them. This has been the character of self-interested people in every age.
لَأَنْتُمْ أَشَدُّ رَهْبَةً فِي صُدُورِهِمْ مِنَ اللَّهِ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ
📘 God’s power is not outwardly visible. But the power of human beings is plainly visible. For this reason, those who are concerned only with appearances are fearless of God, but if they come across a human being who is stronger than the others, they feel afraid of him. Their lack of awareness with regard to God creates in them a lack of consciousness of the world also. Those who become united for some negative purpose cannot remain united for long, because, for the purpose of long-lasting unity, a positive basis is required and that is precisely what they do not have.
لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُحَصَّنَةٍ أَوْ مِنْ وَرَاءِ جُدُرٍ ۚ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ ۚ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ
📘 God’s power is not outwardly visible. But the power of human beings is plainly visible. For this reason, those who are concerned only with appearances are fearless of God, but if they come across a human being who is stronger than the others, they feel afraid of him. Their lack of awareness with regard to God creates in them a lack of consciousness of the world also. Those who become united for some negative purpose cannot remain united for long, because, for the purpose of long-lasting unity, a positive basis is required and that is precisely what they do not have.
كَمَثَلِ الَّذِينَ مِنْ قَبْلِهِمْ قَرِيبًا ۖ ذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
📘 The hypocrites of Madinah who instigated the Banu al-Nadir against the Muslims had evidently learnt nothing from the total defeat of the Quraysh and Banu Qaynuqa‘ tribes who shortly before that had risen against the Muslims. This is always the case with those who take Satan’s counsel. First of all they urge people to indulge in criminal actions. Thereafter, when the terrible results of this become evident, they attempt to absolve themselves of the responsibility by making all sorts of excuses. But these efforts cannot save such people from the grip of God.
كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ
📘 The hypocrites of Madinah who instigated the Banu al-Nadir against the Muslims had evidently learnt nothing from the total defeat of the Quraysh and Banu Qaynuqa‘ tribes who shortly before that had risen against the Muslims. This is always the case with those who take Satan’s counsel. First of all they urge people to indulge in criminal actions. Thereafter, when the terrible results of this become evident, they attempt to absolve themselves of the responsibility by making all sorts of excuses. But these efforts cannot save such people from the grip of God.
فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ
📘 The hypocrites of Madinah who instigated the Banu al-Nadir against the Muslims had evidently learnt nothing from the total defeat of the Quraysh and Banu Qaynuqa‘ tribes who shortly before that had risen against the Muslims. This is always the case with those who take Satan’s counsel. First of all they urge people to indulge in criminal actions. Thereafter, when the terrible results of this become evident, they attempt to absolve themselves of the responsibility by making all sorts of excuses. But these efforts cannot save such people from the grip of God.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ
📘 Human life is divided into two parts: ‘today’ and ‘tomorrow’. The present world is a man’s ‘today’ and the world of the Hereafter is man’s ‘tomorrow’. Whatever a man does in the present world, he has to face the basic consequences in the ensuing longer life. This is the truth and the other name for it is Islam. Man’s success depends upon his always keeping this reality in mind. The whole life of one who is forgetful of this, will go wrong. In this matter, there is no difference between a believer or a non-believer. Believers will have the advantage only if they acknowledge realities. If they become forgetful of them, they will also meet the same fate as their precursors.
وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ ۚ أُولَٰئِكَ هُمُ الْفَاسِقُونَ
📘 Human life is divided into two parts: ‘today’ and ‘tomorrow’. The present world is a man’s ‘today’ and the world of the Hereafter is man’s ‘tomorrow’. Whatever a man does in the present world, he has to face the basic consequences in the ensuing longer life. This is the truth and the other name for it is Islam. Man’s success depends upon his always keeping this reality in mind. The whole life of one who is forgetful of this, will go wrong. In this matter, there is no difference between a believer or a non-believer. Believers will have the advantage only if they acknowledge realities. If they become forgetful of them, they will also meet the same fate as their precursors.
هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِنْ دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ مَا ظَنَنْتُمْ أَنْ يَخْرُجُوا ۖ وَظَنُّوا أَنَّهُمْ مَانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا ۖ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ
📘 On the east side of Madinah, there was a settlement of the Banu al-Nadir, a Jewish tribe. There was a peace treaty between them and the Prophet Muhammad. But they committed breaches of this treaty time and again. At last in the fourth year of Hijrah, Almighty God created such conditions that they were compelled to leave Madinah. Thereafter, they settled in Khybar and Azra’at. But their conspiratorial activities continued. During the caliphate of ‘Umar Faruq, they and some other Jewish tribes were made to leave the Arabian Peninsula. They subsequently went to Syria and settled there.
لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ
📘 Human life is divided into two parts: ‘today’ and ‘tomorrow’. The present world is a man’s ‘today’ and the world of the Hereafter is man’s ‘tomorrow’. Whatever a man does in the present world, he has to face the basic consequences in the ensuing longer life. This is the truth and the other name for it is Islam. Man’s success depends upon his always keeping this reality in mind. The whole life of one who is forgetful of this, will go wrong. In this matter, there is no difference between a believer or a non-believer. Believers will have the advantage only if they acknowledge realities. If they become forgetful of them, they will also meet the same fate as their precursors.
لَوْ أَنْزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ
📘 The Quran is a declaration of the vital fact that man is not free, but is answerable for all his deeds to God who is all-powerful and who keeps a close watch on the actions of all mankind. This fact is of such grave import that it is enough to make even mountains tremble. But man is so negligent, forgetful and insensitive that, even after knowing this awesome fact, he is not perturbed. The names of God mentioned here are, on the one hand, an introduction to God’s Being. On the other hand, they show how Great is that Being who is the Creator of human beings and who keeps a constant watch over them. If an individual actually realises this, he will be completely engrossed in the remembrance and praises of God. The universe, by virtue of its creative meaningfulness, mirrors the attributes of God. It is itself wholly taken up with singing the praises of God and urges human beings to follow suit.
هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ
📘 The Quran is a declaration of the vital fact that man is not free, but is answerable for all his deeds to God who is all-powerful and who keeps a close watch on the actions of all mankind. This fact is of such grave import that it is enough to make even mountains tremble. But man is so negligent, forgetful and insensitive that, even after knowing this awesome fact, he is not perturbed. The names of God mentioned here are, on the one hand, an introduction to God’s Being. On the other hand, they show how Great is that Being who is the Creator of human beings and who keeps a constant watch over them. If an individual actually realises this, he will be completely engrossed in the remembrance and praises of God. The universe, by virtue of its creative meaningfulness, mirrors the attributes of God. It is itself wholly taken up with singing the praises of God and urges human beings to follow suit.
هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ
📘 The Quran is a declaration of the vital fact that man is not free, but is answerable for all his deeds to God who is all-powerful and who keeps a close watch on the actions of all mankind. This fact is of such grave import that it is enough to make even mountains tremble. But man is so negligent, forgetful and insensitive that, even after knowing this awesome fact, he is not perturbed. The names of God mentioned here are, on the one hand, an introduction to God’s Being. On the other hand, they show how Great is that Being who is the Creator of human beings and who keeps a constant watch over them. If an individual actually realises this, he will be completely engrossed in the remembrance and praises of God. The universe, by virtue of its creative meaningfulness, mirrors the attributes of God. It is itself wholly taken up with singing the praises of God and urges human beings to follow suit.
هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ
📘 The Quran is a declaration of the vital fact that man is not free, but is answerable for all his deeds to God who is all-powerful and who keeps a close watch on the actions of all mankind. This fact is of such grave import that it is enough to make even mountains tremble. But man is so negligent, forgetful and insensitive that, even after knowing this awesome fact, he is not perturbed. The names of God mentioned here are, on the one hand, an introduction to God’s Being. On the other hand, they show how Great is that Being who is the Creator of human beings and who keeps a constant watch over them. If an individual actually realises this, he will be completely engrossed in the remembrance and praises of God. The universe, by virtue of its creative meaningfulness, mirrors the attributes of God. It is itself wholly taken up with singing the praises of God and urges human beings to follow suit.
وَلَوْلَا أَنْ كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاءَ لَعَذَّبَهُمْ فِي الدُّنْيَا ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ
📘 Those who opposed the Prophet were destined to suffer such punishment. During the siege of the Banu al-Nadir, some trees in their gardens were cut down as a matter of military strategy. This was done on the direct orders of the government. However, this was not the general rule. This was an exceptional case concerning the immediate addressees of the Prophet.
ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ ۖ وَمَنْ يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
📘 Those who opposed the Prophet were destined to suffer such punishment. During the siege of the Banu al-Nadir, some trees in their gardens were cut down as a matter of military strategy. This was done on the direct orders of the government. However, this was not the general rule. This was an exceptional case concerning the immediate addressees of the Prophet.
مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ
📘 Those who opposed the Prophet were destined to suffer such punishment. During the siege of the Banu al-Nadir, some trees in their gardens were cut down as a matter of military strategy. This was done on the direct orders of the government. However, this was not the general rule. This was an exceptional case concerning the immediate addressees of the Prophet.
وَمَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَىٰ مَنْ يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
📘 When the enemy have fled after defeat, their possessions are considered spoils of war (ghanimah). Sometimes the enemy retreats without fighting. On such occasions the booty acquired is described as abandoned property (fay’). As for the spoils of war, after a fifth part has been taken out, all of the remaining portion is the share of the army. While all the abandoned property in the case of Fay belongs to the Islamic government and is to be spent in the public interest. It is the intention of Islam that wealth should not remain restricted to a particular class but should reach every class. In Islam, there is no concept of economy controlled by the State. However, its economic rules are so framed that wealth should not be concentrated, but should keep circulating in all groups.
مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ ۚ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
📘 When the enemy have fled after defeat, their possessions are considered spoils of war (ghanimah). Sometimes the enemy retreats without fighting. On such occasions the booty acquired is described as abandoned property (fay’). As for the spoils of war, after a fifth part has been taken out, all of the remaining portion is the share of the army. While all the abandoned property in the case of Fay belongs to the Islamic government and is to be spent in the public interest. It is the intention of Islam that wealth should not remain restricted to a particular class but should reach every class. In Islam, there is no concept of economy controlled by the State. However, its economic rules are so framed that wealth should not be concentrated, but should keep circulating in all groups.
لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ
📘 When the enemy have fled after defeat, their possessions are considered spoils of war (ghanimah). Sometimes the enemy retreats without fighting. On such occasions the booty acquired is described as abandoned property (fay’). As for the spoils of war, after a fifth part has been taken out, all of the remaining portion is the share of the army. While all the abandoned property in the case of Fay belongs to the Islamic government and is to be spent in the public interest. It is the intention of Islam that wealth should not remain restricted to a particular class but should reach every class. In Islam, there is no concept of economy controlled by the State. However, its economic rules are so framed that wealth should not be concentrated, but should keep circulating in all groups.
وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
📘 After the hijrah, the Muslims who left their native place and migrated to Madinah were in reality a burden on the inhabitants of Madinah, who were known as ‘helpers’ (ansar). But the helpers open-heartedly welcomed the migrants (muhajirun). Wherever the Prophet of God received any bounty, he shared it out among the migrants. In spite of that the Muslims of Madinah did not bear the migrants any ill-will. Ultimately, they fully acknowledged the migrants’ services to Islam and used to pray for them from the bottom of their hearts. It is such broad-mindedness which will assure a group an honoured place in the annals of history.
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