Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Hashr

1. Afāʾa Allāh ʿalā rasūlihi (أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ) – What Allah has restored to His Messenger

Linguistic Root & Etymology

The root is F-Y-A (ف-ي-أ), which means to return or to be restored. The noun fayʾ refers to spoils of war that are acquired without actual fighting, such as when an enemy surrenders. It is “restored” to the Muslim community as a blessing from God.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:6-7), this term refers specifically to the property and wealth of the Banu Nadir tribe, which they surrendered to the Muslims without a battle. The commentators explain that the surah lays down a foundational principle of Islamic law here. Unlike spoils taken in battle (ghanīmah), which are distributed among the soldiers, this “restored” wealth (fayʾ) is placed under the exclusive authority of the Messenger (and the Islamic state after him) to be distributed for the public good, specifically for the relatives of the Prophet, the orphans, the needy, the poor emigrants, and the wayfarer.

Thematic Context

This connects to the theme of divine sovereignty and the establishment of a just economic order. The surah makes it clear that the victory and the resulting wealth are not a product of the believers’ military might, but are a direct act of God. Therefore, the distribution of this wealth is also to be determined by God’s command. The ruling on fayʾ is a key part of the surah’s project of building a just and compassionate society that takes care of its most vulnerable members.

Modern & Comparative Lens

The concept of fayʾ provides a powerful model for the social function of the state in Islam. It establishes the principle that wealth acquired by the state without direct military conquest should be used for social welfare and to prevent the circulation of wealth only among the rich. This can be seen as a foundational principle for an Islamic model of a welfare state, where the state has a direct responsibility to care for the poor and the needy.

Practical Reflection & Application

This verse is a profound reminder that all wealth ultimately belongs to God and should be used in a way that is pleasing to Him. The practical application for a community is to ensure that public funds are used to support the most vulnerable. For an individual, it is a call to be generous with our own wealth, seeing it as a trust from God that should be used to help the orphans, the needy, and the wayfarer, thereby reflecting the just and compassionate principles of the law of fayʾ.

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2. Ahl al-Kitāb (أَهْلِ الْكِتَابِ) – The People of the Scripture

Linguistic Root & Etymology

Ahl means people or family. Al-Kitāb means “the Book” or “the Scripture.” The term refers to the followers of previous, divinely-revealed scriptures, primarily the Jews and the Christians.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:2), the tribe of Banu Nadir, who were expelled from Medina, are identified as “those who disbelieved among the People of the Scripture.” The commentators explain that this is a precise and significant identification. The surah is not condemning all “People of the Scripture,” but specifically “those who disbelieved” among them by breaking their covenant and actively opposing the final Messenger. Their status as recipients of a previous scripture made their crime of rejection even more severe, as they should have been the first to recognize and support the new Prophet.

Thematic Context

This connects to the theme of accountability. The surah deals with a specific historical conflict with a Jewish tribe. The use of the term “People of the Scripture” highlights the tragic nature of this conflict. It was a conflict with a people who shared a common Abrahamic heritage. Their story serves as a powerful warning that possessing a scripture is not a guarantee of guidance; one must also be sincere in one’s adherence to its principles and be open to the continuation of the divine message.

Modern & Comparative Lens

The term “People of the Scripture” is the Qur’an’s primary framework for interfaith relations with Jews and Christians. It is a term of respect, acknowledging a shared heritage of divine revelation. The events described in this surah are a complex historical case study in the political and military conflicts that arose between the early Muslim community and some of the Jewish tribes of Medina. Modern scholarship seeks to understand these events within their specific historical context, while also deriving timeless lessons about the challenges of inter-communal relations.

Practical Reflection & Application

This verse encourages us to have a nuanced and just approach in our dealings with people of other faiths. We should recognize and respect our shared heritage as “People of the Scripture,” while also being clear about our theological differences. The practical application is to engage in interfaith dialogue with both respect and sincerity, and to remember that every individual is judged by their own actions, not by the label of their community.

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3. Al-Amthāl (الْأَمْثَال) – The parables / examples

Linguistic Root & Etymology

Al-Amthāl is the plural of mathal (root: M-TH-L (м-th-л)), which means a likeness, a simile, an example, or a parable.

Classical Exegesis (Tafsir)

In a profound verse in Surah Al-Hashr (59:21), after the powerful image of a mountain humbling itself from the fear of God, the verse concludes, “And these are the parables (al-amthāl) We present to mankind that they may reflect.” The commentators explain that the Qur’an uses parables and powerful imagery not just for literary effect, but as a specific pedagogical tool. These “examples” are designed to make abstract spiritual truths tangible and to provoke deep reflection (tafakkur) in the listener.

Thematic Context

This connects to the theme of the Qur’an as a book of guidance and wisdom. The surah shows that the Qur’an uses a diverse range of methods to reach the human heart and mind. It uses historical narratives, legal rulings, and, as this verse highlights, powerful “parables.” The theme is that God, in His mercy, communicates with us in a variety of ways that are perfectly suited to our human psychology, with the ultimate goal of leading us to “reflect.”

Modern & Comparative Lens

The use of parables is a central teaching method in many of the world’s great religious and philosophical traditions, most famously in the teachings of Jesus. This verse is a self-referential statement from the Qur’an about its own methodology. It is an affirmation of the power of metaphorical and analogical reasoning in conveying profound spiritual truths. It is a call for an engagement with the text that is not just literal, but is also reflective and imaginative.

Practical Reflection & Application

This verse encourages us to pay special attention to the “parables” in the Qur’an. The practical application is that when we encounter a parable, like the one of the mountain in this verse, we should pause and engage in the very act that the verse calls for: we should “reflect.” We should ask ourselves, “What is the deeper lesson here for me? How can I apply this powerful image to my own spiritual life?” This is the key to unlocking the transformative power of the Qur’anic parables.

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4. Anzalnā hādhā al-Qurʾāna ʿalā jabalin (أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ) – We had sent down this Qur’an upon a mountain

Linguistic Root & Etymology

Anzalnā means “We sent down.” Hādhā al-Qurʾāna is “this Qur’an.” ʿAlā jabalin means “upon a mountain.”

Classical Exegesis (Tafsir)

This is the beginning of a powerful and awe-inspiring parable in Surah Al-Hashr (59:21). “If We had sent down this Qur’an upon a mountain, you would have seen it humbled, rent asunder from the fear of Allah.” The commentators explain that this is a hypothetical parable designed to show the immense weight, power, and gravity of the Qur’an. The mountain, which is the ultimate symbol of hardness, stability, and might in the physical world, would not be able to bear the direct impact of the divine word. It would crumble into dust out of its awe and fear of God. This is then used as a sharp contrast to the state of the human heart that hears the Qur’an and remains hard and unmoved.

Thematic Context

This connects to the theme of the majesty of the divine revelation. The surah is a call to take the Qur’an seriously. This parable is the ultimate argument for its profound significance. The theme is a powerful rebuke to the heedless human heart. If the mighty, inanimate mountain would have this reaction, then how much more should the small, soft human heart be humbled and moved by the words of its Creator?

Modern & Comparative Lens

The image of a mountain crumbling before a divine manifestation is a powerful archetype of theophany, also found in the biblical account of Mount Sinai. This verse is a profound literary and theological device that uses this powerful image to convey the immense spiritual “weight” of the Qur’an. It is a statement that the Qur’an is not just a book of words; it is a manifestation of the divine attribute of speech, a reality of cosmic and world-altering power.

Practical Reflection & Application

This verse is a powerful call to cultivate a heart that is soft and receptive to the Qur’an. The practical application is to read and listen to the Qur’an with a sense of awe and humility. We should reflect on this parable and ask ourselves: “Is my heart softer and more responsive than a mountain, or has it become hard and heedless?” It is a profound motivation to approach the Qur’an with the reverence and the open heart that it deserves, so that it can have its intended, transformative effect upon us.

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5. Asmāʾ al-ḥusnā (الْأَسْمَاءُ الْحُسْنَىٰ) – The Most Beautiful Names

Linguistic Root & Etymology

Al-Asmāʾ is the plural of “name.” Al-Ḥusnā is the feminine superlative of “good,” meaning “the most beautiful.”

Classical Exegesis (Tafsir)

The final three verses of Surah Al-Hashr (59:22-24) are a magnificent and powerful symphony of the “Most Beautiful Names” of God. After the entire discourse of the surah, it concludes by directly describing the reality of the God who is being discussed. “He is Allah, other than whom there is no deity… To Him belong the Most Beautiful Names.” The commentators explain that these names are not just labels; they are descriptions of the perfect and beautiful attributes of God. The surah concludes by calling upon the creation to glorify the owner of these names.

Thematic Context

This is the culminating theme of the entire surah. The surah has demonstrated God’s power, His justice, and His mercy through the historical narrative. These final verses provide the theological foundation. The theme is a call to know God through His own self-disclosure, through the beautiful and perfect attributes by which He has described Himself. It is the ultimate antidote to the false and flawed conceptions of God held by the disbelievers. It is a conclusion of pure and majestic Tawḥīd.

Modern & Comparative Lens

The theology of the “divine names and attributes” is a central and profound aspect of Islamic thought. This passage is one of the most important and comprehensive lists of these names in the Qur’an. The concept of God having “Most Beautiful Names” is a rejection of a purely abstract or deistic God. It presents a God who is personal, who has knowable attributes, and whose very nature is the epitome of beauty and perfection.

Practical Reflection & Application

This passage is a powerful source for supplication and remembrance. The practical application is to memorize these beautiful names, to reflect on their profound meanings, and to call upon God using them in our prayers. By doing so, we are not just asking for our needs, but we are deepening our knowledge of and our relationship with our Lord. It is a call to build a faith that is grounded in a deep and appreciative knowledge of the One whom we worship.

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6. Ātākum al-rasūlu fa-khudhūhu (مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ) – Whatever the Messenger has given you, take it

Linguistic Root & Etymology

Mā ātākum is “whatever he has given you.” Al-Rasūl is the Messenger. Fa-khudhūhu is a command, “so take it.”

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:7), after laying down the ruling for the distribution of the fayʾ wealth, this momentous and general principle is stated. “And whatever the Messenger has given you, take it; and what he has forbidden you, refrain from.” The commentators explain that while the immediate context is the distribution of the spoils, the phrasing of the verse is universal. It establishes a foundational principle of Islamic jurisprudence: the command of the Prophet is the command of God, and his prohibitions are God’s prohibitions. He is the ultimate legislative authority for the community in all matters.

Thematic Context

This connects to the theme of the authority of the Prophet. The surah deals with the conflict between the believers and their opponents, and it consistently establishes the Prophet as the rightful leader and judge. This verse is the ultimate statement of his authority. The theme is that a true community of faith is one that submits completely to the guidance and the judgment of the Messenger that God has sent to them.

Modern & Comparative Lens

This verse is one of the primary textual proofs for the authority of the Sunnah (the teachings and the practice of the Prophet) as a source of Islamic law, second only to the Qur’an. It is a foundational text for the vast majority of Muslims. In modern times, the scope and the interpretation of this authority is a subject of debate, but the principle of the Prophet’s guidance being a binding source for believers remains a cornerstone of the faith.

Practical Reflection & Application

This verse is a direct and clear command that should be the guiding principle of our lives. The practical application is to commit ourselves to learning and following the Sunnah of our Prophet. We should strive to “take” what he has given us—his commands, his teachings, his beautiful example—and to “refrain from” what he has forbidden. This is the practical and necessary manifestation of our declaration that he is the Messenger of Allah.

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7. Awwal al-ḥashr (أَوَّلِ الْحَشْرِ) – The first gathering

Linguistic Root & Etymology

Awwal is “first.” Al-Ḥashr (root: Ḥ-SH-R (х-ш-р)) means a gathering, an assembly, or an expulsion.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:2), the expulsion of the Banu Nadir tribe is described as “the first gathering.” The commentators have explained this in several ways. It was the “first” major expulsion of a group of the People of the Scripture from the Arabian Peninsula. It was the “first” part of their final “gathering,” with the final gathering being their ultimate expulsion from the region. It is also seen as a small, historical prefigurement of the ultimate “Gathering” (al-Ḥashr) on the Day of Judgment. The event was a microcosm of the final day.

Thematic Context

This connects to the theme of the surah as a lesson in divine power and the consequences of betrayal. The expulsion of the Banu Nadir was a significant historical event, and the surah frames it with this powerful, eschatological language. The theme is that the events of this world are signs and previews of the events of the next. The “first gathering” of the Banu Nadir for their exile is a small taste of the “final gathering” of all humanity for the judgment.

Modern & Comparative Lens

The use of “typology”—seeing historical events as prefigurements of future, eschatological events—is a common feature in the interpretation of the Abrahamic scriptures. This phrase is a powerful example of this. The surah takes a specific, local, historical event and gives it a universal and cosmic significance. It is a call to read history with a spiritual and eschatological eye.

Practical Reflection & Application

This verse encourages us to see the events of our own time as potential signs and lessons. The practical application is to reflect on the rise and fall of nations and the consequences of their choices, and to see in these historical “gatherings” a reminder of the ultimate “Gathering” for which we must all prepare. It is a call to learn the great lessons of history before we are forced to learn them on the Final Day.

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8. Al-ʿAzīz al-Ḥakīm (الْعَزِيزُ الْحَكِيمُ) – The Almighty, the All-Wise

Linguistic Root & Etymology

Al-ʿAzīz (root: ʿ-Z-Z (ع-з-з)) means The Almighty, The Invincible. Al-Ḥakīm (root: Ḥ-K-M (х-к-м)) means The All-Wise.

Classical Exegesis (Tafsir)

This pair of divine names frames the entire surah, appearing in both the first and the final verses (59:1, 24). The commentators explain that the surah is an exposition of these two attributes. God’s “might” (ʿizzah) was demonstrated in His ability to expel a fortified enemy without a battle, and in His ultimate power over all of creation. His “wisdom” (ḥikmah) is demonstrated in His legislative rulings concerning the fayʾ, in His praise of the Ansar’s altruism, and in the perfect design of the universe. The entire surah is a commentary on the interplay of divine power and divine wisdom.

Thematic Context

These attributes are foundational to the entire message of the surah. The surah is a call to have faith in a God who is both powerful and wise. His power ensures that His promises will be fulfilled, and His wisdom ensures that His commands and His decrees are perfectly just and good. The historical events and the legislative rulings in the surah are all presented as a direct manifestation of God’s might and His wisdom.

Modern & Comparative Lens

The pairing of divine Power and Wisdom is a key concept in theology, presenting a holistic vision of God. It stands against concepts of a God who is raw, arbitrary power (a tyrant) or a God who is wise but is powerless to implement that wisdom. The Qur’an insists that God’s might is always exercised in perfect harmony with His wisdom. This is the basis for a universe that is both powerful and purposeful.

Practical Reflection & Application

Reflecting on these names should instill both awe and trust. The might of God (Al-ʿAzīz) should make us humble and confident in His protection. The wisdom of God (Al-Ḥakīm) should make us trust in His plan and His guidance, even when we do not fully understand it. It encourages us to put our faith in a Lord whose every action is a product of perfect power and perfect wisdom.

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9. Barīʾun minka (بَرِيءٌ مِّنكَ) – I am free of you

Linguistic Root & Etymology

Barīʾun means to be free from, quit of, or innocent of. Minka means “from you.”

Classical Exegesis (Tafsir)

In the parable of the hypocrites and Satan in Surah Al-Hashr (59:16), this is the final, devastating statement of Satan to his human follower on the Day of Judgment. After he has incited the human to disbelieve, and the consequences have become real, Satan will say, “Indeed, I am free of you. Indeed, I fear Allah, the Lord of the worlds.” The commentators explain that this is the ultimate betrayal. The one who was the close ally and tempter in this world will completely disown and abandon his follower at the moment of greatest need. His professed “fear of Allah” is not a sincere piety, but a cynical act of self-preservation upon seeing the reality of the punishment.

Thematic Context

This connects to the surah’s central theme of the two opposing alliances: the Party of God and the Party of Satan. This parable is a powerful illustration of the ultimate nature of the alliance with Satan. It is an alliance based on deception and betrayal. This stands in stark contrast to the alliance with God, which is based on faithfulness and which provides protection and support in this life and the next.

Modern & Comparative Lens

The archetype of the “tempter who abandons his victim” is a powerful one in literature and theology. This verse is a concise and powerful depiction of this. It is a timeless warning about the treacherous nature of any alliance that is based on evil. The friendship of the wicked is a friendship of convenience that will dissolve at the first sign of real trouble.

Practical Reflection & Application

This verse is a profound warning against following the whispers of Satan or the incitement of evil companions. The practical application is to recognize that the path of sin is a lonely one, and the one who calls us to it will be the first to abandon us when we have to face the consequences. We should seek our companionship and our alliance with God and His righteous servants, as this is the only alliance that is based on true loyalty and will never fail us.

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10. Baʾsuhum baynahum shadīd (بَأْسُهُم بَيْنَهُمْ شَدِيدٌ) – Their military might among themselves is strong

Linguistic Root & Etymology

Baʾsuhum is their military might. Baynahum is “among themselves.” Shadīd is strong.

Classical Exegesis (Tafsir)

In the description of the hypocrites and their allies in Surah Al-Hashr (59:14), a diagnosis of their state is given. “They will not fight you all except within fortified towns or from behind walls. Their might among themselves is strong. You think they are together, but their hearts are diverse.” The commentators explain that while they may put on a show of strength and appear to be a formidable force, their might is only displayed “among themselves,” in their own internal boasting and posturing. In reality, they are cowards who will only fight from behind fortified positions, and their hearts are deeply divided.

Thematic Context

This connects to the theme of the false and hollow nature of the alliance of the hypocrites. The surah contrasts their apparent unity with the true, heartfelt brotherhood of the believers. The theme is a powerful lesson in political and spiritual psychology. The verse exposes the inner weakness that lies behind the outer bravado of the party of falsehood. Their unity is a sham, and their hearts are “diverse” (shattā).

Modern & Comparative Lens

This is a timeless and astute observation on the nature of alliances that are based on shared corruption rather than on shared principles. Such alliances are often characterized by internal strife, mistrust, and a great deal of “tough talk” that is not backed up by real courage. The verse is a powerful reminder to not be deceived by the outward appearance of unity and strength in a group that is not grounded in truth.

Practical Reflection & Application

This verse is a source of courage for the believers and a guide for understanding the nature of their opponents. The practical application is to not be intimidated by the apparent strength and the loud boasting of the forces of falsehood. We should recognize that their unity is often a fragile illusion, and we should place our trust in the true, heart-based unity of the believers, which is a source of real and lasting strength.

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11. Dūlatan bayna al-aghniyāʾ minkum (دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ) – A circuit [of wealth] only among the rich among you

Linguistic Root & Etymology

Dūlah (root: D-W-L (д-у-л)) is a turn, a circuit, or something that is passed around in a cycle. Bayna al-aghniyāʾ means “between the rich.”

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:7), this is the divine wisdom given for the specific law of distributing the fayʾ wealth. The wealth is to be distributed to the needy “so that it will not be a circuit [of wealth] only among the rich among you.” The commentators explain that this is a foundational principle of Islamic economic justice. The verse establishes that a primary goal of the Islamic economic system is to ensure the wide and fair circulation of wealth throughout the society, and to prevent its concentration in the hands of a small, wealthy elite.

Thematic Context

This connects to the theme of the surah as a blueprint for a just and compassionate society. The surah is not just about historical events; it is about extracting timeless principles from those events. The ruling on fayʾ is a practical mechanism for achieving the socio-economic goal stated in this phrase. The theme is that a healthy society is one where wealth circulates and benefits all of its members, not just the rich.

Modern & Comparative Lens

This verse is a powerful and remarkably early statement on the dangers of wealth inequality and the importance of wealth redistribution. It can be seen as the Qur’anic basis for a progressive economic policy that aims to prevent the hoarding of wealth and to ensure a social safety net. It is a powerful critique of any economic system that leads to the perpetual concentration of wealth in the hands of a few.

Practical Reflection & Application

This verse provides us with a clear and powerful principle for our own economic lives and for the societies we seek to build. The practical application on an individual level is to be generous and to ensure that our wealth “circulates” through acts of charity, helping to support the needy in our community. On a communal level, it is a call to support just economic policies that prevent extreme wealth concentration and ensure that the basic needs of all members of society are met.

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12. Fāʾizūn (الْفَائِزُون) – The successful ones

Linguistic Root & Etymology

The root is F-W-Z (ф-у-з), meaning to be successful or to attain salvation. Al-Fāʾizūn are the successful ones or the victors.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:20), a definitive statement is made: “Not equal are the companions of the Fire and the companions of the Garden. The companions of the Garden – they are the successful ones.” The commentators explain that this is the ultimate definition of success. The surah has contrasted the two parties throughout, and this verse is the final, summary judgment. True success (al-fawz) is not the attainment of worldly wealth or power, but the attainment of Paradise. This is the only victory that truly matters.

Thematic Context

This connects to the surah’s central theme of re-evaluating the criteria for success and failure. The hypocrites and their allies thought they were being “successful” by avoiding the hardship of defending the faith. This verse makes it clear that they have, in fact, chosen the path of ultimate failure. The believers, who chose the path of sacrifice, are the ones who have achieved true and eternal “success.”

Modern & Comparative Lens

Every culture and ideology has its own definition of a “successful life.” The Qur’anic concept of “falāḥ” or “fawz” is a comprehensive and eschatological one. It is not defined by material accumulation or social status, but by one’s ultimate standing with God. This verse is a powerful call to adopt this transcendent definition of success as our own life’s goal.

Practical Reflection & Application

This verse should be our ultimate mission statement. Our goal in life should be to be among the “fāʾizūn.” The practical application is to align our daily goals and our long-term ambitions with this ultimate objective. We should regularly ask ourselves if our pursuits are bringing us closer to this great success or distracting us from it. This keeps our life’s compass pointed in the right direction.

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13. Ghillan (غِلًّا) – Ill will / resentment

Linguistic Root & Etymology

The root is GH-L-L (г-л-л), which means to enter or to be shackled. Ghill is a spiritual “shackle,” a hidden resentment, rancor, or ill will that is harbored in the heart against another.

Classical Exegesis (Tafsir)

In the beautiful prayer of the believers who came after the first generation in Surah Al-Hashr (59:10), they pray, “Our Lord, forgive us and our brothers who preceded us in faith, and do not place in our hearts any ill will (ghillan) toward those who have believed.” The commentators explain that this is a sign of a pure and sincere heart. The believers are not just asking for forgiveness for themselves, but for their predecessors. And they are asking God to purify their own hearts from one of the most destructive of social diseases: resentment and envy towards their fellow believers.

Thematic Context

This connects to the surah’s central theme of building a pure and loving community based on the principle of brotherhood. The surah has praised the Ansar for having no “need” or envy in their hearts for what the Muhajirun were given. This verse shows that this pure-heartedness is something that must be actively sought through prayer. The theme is that true brotherhood requires a constant effort to purify the heart from the negative feelings that can poison it.

Modern & Comparative Lens

The problem of “resentment” is a major focus in modern psychology, recognized as a toxic emotion that can destroy relationships and one’s own well-being. This verse is a profound and ancient recognition of this danger. The prayer is a powerful form of spiritual and psychological therapy. It is a conscious act of seeking divine help to uproot this poisonous emotion from the heart. It is a key to building a healthy and functional community.

Practical Reflection & Application

This verse provides us with a beautiful and essential prayer that we should make a regular part of our supplications. The practical application is to be vigilant about the feelings in our own hearts towards our fellow believers. If we feel any “ghill“—any envy, any resentment, any grudge—we should immediately turn to God and make this prayer, asking Him to remove it from our hearts and to replace it with love and sincere goodwill.

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14. Al-Ḥashr (الْحَشْر) – The Gathering

Linguistic Root & Etymology

The root is Ḥ-SH-R (х-ш-р), which means to gather, to assemble, or to muster, especially in a large crowd.

Classical Exegesis (Tafsir)

This word gives the surah its name and is used in a specific, historical context in verse 59:2. The expulsion of the Banu Nadir is described as “the first gathering (awwal al-ḥashr).” The commentators explain this as the “first” major mustering and expulsion of a group of People of the Book from the Arabian Peninsula. More profoundly, it is seen as a small, historical prefigurement of the ultimate “Gathering” (al-Ḥashr) of all humanity on the Day of Judgment. The surah is named for this event because it serves as a powerful lesson and a sign of the final, great gathering to come.

Thematic Context

The theme of the “gathering” is central to the surah. The surah is a lesson in accountability, both worldly and otherworldly. The historical “gathering” of the Banu Nadir for their exile is a direct consequence of their actions. This serves as a powerful reminder of the final “Gathering” of all of humanity before God to be held accountable for their deeds. The surah’s title itself is a link between history and eschatology.

Modern & Comparative Lens

The concept of a final, universal “gathering” of all humanity for judgment is a cornerstone of Abrahamic eschatology. The Qur’an’s use of the term “al-Ḥashr” to describe a specific historical event is a powerful example of typology—the practice of seeing past events as a prefigurement of future, eschatological ones. It is a way of reading history with a spiritual and forward-looking eye.

Practical Reflection & Application

The story of the “first gathering” should be a profound reminder for us of the “final gathering.” The practical application is to live our lives with a conscious awareness that we are all journeying towards this great and final assembly. We should strive to be among those who are “gathered” with honor and in the company of the righteous, not among those who are “gathered” in humiliation and regret.

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15. Ḥuṣūnuhum (حُصُونُهُم) – Their fortresses

Linguistic Root & Etymology

Ḥuṣūn is the plural of ḥiṣn (root: Ḥ-Ṣ-N (х-с-н)), which means a fortress, a citadel, or a stronghold.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:2), the surah describes the false sense of security of the Banu Nadir tribe. “And they thought that their fortresses (ḥuṣūnuhum) would protect them from Allah.” The commentators explain that the Banu Nadir were a powerful and wealthy tribe who lived in well-fortified strongholds. They placed their ultimate trust in these physical defenses, believing that they were impregnable. Their downfall came when God’s punishment came to them “from where they had not expected”—not by a direct assault on their fortresses, but by casting terror into their hearts.

Thematic Context

This connects to the theme of the futility of worldly power and the folly of placing one’s trust in anything other than God. The “fortresses” are a powerful symbol of worldly security and material strength. The story is a practical demonstration that no physical fortress can protect a person from the decree of God. True security is not in walls of stone, but in the fortress of faith.

Modern & Comparative Lens

The “fortress” is a timeless metaphor for any source of security in which a person places their ultimate trust. In the modern world, our “fortresses” might be our wealth, our technology, our armies, or our secure gated communities. This verse is a powerful reminder that all of these worldly fortresses are ultimately fragile and can be completely bypassed by the decree of God, which often works on the level of the heart.

Practical Reflection & Application

This verse is a call to examine the “fortresses” in our own lives. What do we rely on for our ultimate sense of security? The practical application is to place our ultimate trust and our ultimate sense of security in God alone. We should take the necessary worldly precautions, but we must never make the mistake of thinking that our physical “fortresses” can protect us from His will. Our only true fortress is taqwā (God-consciousness).

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16. Iʿtabirū yā ūlī l-abṣār (فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ) – So take lesson, O you who have insight

Linguistic Root & Etymology

Iʿtabirū is a command from the root ʿ-B-R (ъ-б-р), which means to cross over. The command means to “cross over” from the literal event to its deeper meaning, i.e., to take a lesson or to learn from something. Yā ūlī l-abṣār means “O possessors of sight/insight.”

Classical Exegesis (Tafsir)

This is the divine commentary that concludes the description of the expulsion of the Banu Nadir in Surah Al-Hashr (59:2). After describing how they were destroyed by their own hands and the hands of the believers, God gives this direct command to the listener. The commentators explain that this is the ultimate purpose of narrating the story. It is not just a historical account; it is a profound “lesson” for all people of “insight” for all time. The command is to reflect on this story and to derive the timeless wisdom it contains.

Thematic Context

This connects to the theme of the Qur’an as a book of guidance that teaches through historical examples. The surah is a call to a reflective and intelligent faith. It does not just demand belief; it presents evidence and then commands the listener to “take a lesson.” The “people of insight” are those who are able to read the events of history and to see the hand of God and the unchanging patterns of His justice at work.

Modern & Comparative Lens

The call to “take a lesson” from history is the foundational principle of the philosophy of history. This verse is a powerful Qur’anic statement of this principle. It is a call to an active and critical engagement with the past. It suggests that history is not just a series of random events, but is a source of profound moral and spiritual lessons for those who have the “insight” to see them.

Practical Reflection & Application

This verse is a direct command to us. The practical application is that when we read the stories of the Qur’an or when we study the events of history, we should do so with the specific intention of “taking a lesson.” We should ask ourselves: “What is the ʿibrah for me in this story? What is the timeless principle that I can apply to my own life and my own times?” This is the key to transforming knowledge into wisdom.

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17. Ighfir lanā wa li-ikhwāninā (رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا) – Our Lord, forgive us and our brothers

Linguistic Root & Etymology

Ighfir lanā is a plea for forgiveness for “us.” Wa li-ikhwāninā is “and for our brothers.”

Classical Exegesis (Tafsir)

In the beautiful description of the believers who came after the first generation in Surah Al-Hashr (59:10), this is the first part of their prayer. The commentators explain that this is a sign of their profound sense of connection to the entire community of faith, both past and present. Their first concern is to seek forgiveness not just for themselves, but also for all their “brothers who preceded them in faith.” It is a prayer that transcends time and demonstrates the beautiful and selfless nature of the bond of Islamic brotherhood.

Thematic Context

This connects to the surah’s central theme of the nature of the true believing community. The surah has praised the Muhajirun and the Ansar for their magnificent qualities. This verse presents the ideal quality of the generations that are to follow. The theme is that the community of faith is a single, continuous body that stretches across all of history. The later generations show their love for the earlier ones by praying for their forgiveness. This is the glue that holds the historical community together.

Modern & Comparative Lens

The practice of praying for one’s predecessors is a beautiful spiritual practice that fosters a sense of historical continuity and gratitude. This prayer is a powerful statement against chronological arrogance. It is an acknowledgment that we are part of a long chain of faith and that we have a spiritual connection and a duty of prayer towards all the believers who came before us and paved the way for us.

Practical Reflection & Application

This verse provides us with a beautiful and essential prayer that we should make a regular part of our supplications. The practical application is to consciously expand our prayers beyond our own personal needs. We should make it a regular habit to ask God to forgive our own sins, and also the sins of our parents, our teachers, our friends, and all of our “brothers and sisters who have preceded us in faith.” This beautiful act is a defining characteristic of the sincere believer.

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18. Jalāʾ (الْجَلَاء) – The exile

Linguistic Root & Etymology

The root is J-L-W (ж-л-у), which means to be or become clear, or to depart from a place. Al-Jalāʾ is the act of being exiled or expelled from one’s land.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:3), after mentioning the expulsion of the Banu Nadir, the verse states, “And if not that Allah had decreed for them the exile (al-jalāʾ), He would have punished them in this world.” The commentators explain that “exile” was the specific punishment that was written and decreed for them. This was, in fact, a lesser punishment. If not for this decreed exile, they would have faced a much more severe punishment of being killed and their families being taken captive. Their exile was a manifestation of a divine decree that was, in a relative sense, a mercy.

Thematic Context

This connects to the theme of the divine decree (qadar) and the wisdom behind historical events. The surah presents the exile of the Banu Nadir not as a simple political or military outcome, but as the unfolding of a pre-written divine decree. The theme is one of God’s absolute control over the affairs of nations. The specific punishment of “exile” was the one that God, in His perfect knowledge, had ordained for this specific situation.

Modern & Comparative Lens

Exile has been a major form of political and social punishment throughout human history. This verse gives this familiar political reality a theological dimension. The story is a complex one, involving issues of treaty, betrayal, and warfare. The Qur’an frames the final outcome of “exile” as being the direct and decreed will of God, a just consequence for the tribe’s breaking of their covenant.

Practical Reflection & Application

This verse is a reminder that the events of history, even the difficult and tragic ones, are unfolding according to a divine plan. The practical application is to have a deep trust in God’s wisdom and His decree. It also encourages us to be people who are faithful to our own covenants and promises, lest we become deserving of a punishment that involves the loss of our homes and our security.

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19. Kādhibūn (لَكَاذِبُونَ) – Liars

Linguistic Root & Etymology

This is the plural of kādhib (root: K-DH-B (к-д-б)), meaning a liar.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:11), this is the divine verdict upon the secret promise made by the hypocrites to their allies from the Banu Nadir. The hypocrites said, “If you are expelled, we will surely leave with you… and if you are fought, we will surely aid you.” God immediately gives His testimony: “And Allah testifies that they are liars.” The commentators explain that their promise was completely false. Their allegiance was not sincere, and when the moment of truth came, they had no intention of sacrificing anything for their allies. Their words were empty and their promise was a lie.

Thematic Context

This connects to the central theme of exposing the true nature of the hypocrites. The surah provides a detailed and damning psychological and political portrait of them. This verse exposes their treachery and their cowardice. The theme is that the alliances of the “Party of Satan” are not based on loyalty or principle, but on a shared opposition to the truth. When put to the test, these alliances will always crumble because they are built on a foundation of lies.

Modern & Comparative Lens

The phenomenon of “fair-weather friends” or allies who make grand promises but abandon you at the first sign of trouble is a timeless one. This verse is a powerful depiction of this. It is a profound insight into the unreliability of alliances that are not based on a shared moral and spiritual foundation. The divine declaration that “they are liars” is a statement of the objective reality of their untrustworthy character.

Practical Reflection & Application

This verse is a powerful warning about the nature of hypocrisy and a guide to choosing our own allies. The practical application is to be people of our word. We must be sincere and reliable in our own promises and alliances. It also teaches us to be discerning and to not place our trust in the grand promises of those whose character is known to be treacherous. Our ultimate trust should always be in God, whose promise is always true.

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20. Kataba Allāh (كَتَبَ اللَّهُ) – Allah has written

Linguistic Root & Etymology

Kataba means “He has written.” The root implies a firm and decisive decree.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:3), the exile of the Banu Nadir is described as something that “Allah had written upon them.” The commentators explain that “written” here means that God has made this a firm, unchangeable decree in the Preserved Tablet. Their fate was a direct result of their actions, but the specific nature of that fate (exile) was something that was pre-ordained by God in His perfect knowledge.

Thematic Context

This connects to the theme of the divine decree (qadar) and God’s absolute sovereignty over the events of history. The surah portrays the historical events not as random occurrences, but as the unfolding of a divine plan. The theme is one of profound reassurance for the believers. The victory they have achieved is not an accident; it is the fulfillment of a plan that was “written” by their Lord. This gives the event a deep sense of purpose and meaning.

Modern & Comparative Lens

The theological concept of predestination and the divine decree is a complex one. This verse is a clear statement of this doctrine in the context of a specific historical event. It asserts that the major events of history are not outside of God’s knowledge and His “written” plan. This provides a powerful framework for a theology of history, where events are seen as having a deeper, divinely-willed significance.

Practical Reflection & Application

This verse encourages us to have a deep trust in God’s plan. When we see events unfolding in the world, we should remember that they are all within the scope of what God has “written.” This should not lead to fatalism or inaction. The practical application is to strive our best to do what is right, and then to have a peaceful contentment with the outcome, trusting that it is all part of a wise and just plan that has been “written” by our Lord.

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21. Khaṣāṣah (خَصَاصَةٌ) – Poverty / need

Linguistic Root & Etymology

The root is KH-Ṣ-Ṣ (х-с-с), which means to specify or to be particular. A khaṣāṣah is a state of particular need, poverty, or dire straits.

Classical Exegesis (Tafsir)

In the magnificent praise of the Ansar (the Helpers of Medina) in Surah Al-Hashr (59:9), their defining quality is described: “and they give [the Emigrants] preference over themselves, even though they are in poverty.” The commentators explain that this is the pinnacle of altruism. The Ansar were not wealthy; they were themselves in a state of “need.” Despite this, when the Muhajirun (the Emigrants) arrived from Mecca with nothing, the Ansar preferred the needs of their brothers over their own, sharing their homes, their food, and their wealth. This was a historical act of unprecedented and selfless generosity.

Thematic Context

This is a central part of the surah’s theme of the ideal believing community. The surah has laid out the legal framework for the community, and this verse provides the spiritual and ethical heart. The relationship between the Muhajirun and the Ansar is presented as the perfect model of Islamic brotherhood. This act of altruism (īthār) is the ultimate practical manifestation of that brotherhood. It is the opposite of the selfishness and stinginess that the surah condemns.

Modern & Comparative Lens

Altruism, especially “costly altruism” where one helps another at a significant cost to oneself, is a major topic in evolutionary biology and psychology. This verse is a powerful and beautiful description of this high virtue. It is presented not as a calculated act, but as a natural expression of a sincere faith and a heart that has been purified from selfishness. The story of the Ansar is the foundational historical example of this virtue in Islam.

Practical Reflection & Application

This verse gives us the highest possible standard of generosity to aspire to. The practical application is to cultivate the spirit of īthār (altruism) in our own lives. We should strive to give to others, especially when it is difficult for us. It is a call to prefer the needs of our brothers and sisters over our own, even when we ourselves are in a state of “need.” This difficult but beautiful act is a defining characteristic of the truly successful.

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22. Khāshiʿan mutaṣaddiʿan (خَاشِعًا مُّتَصَدِّعًا) – Humbled and rent asunder

Linguistic Root & Etymology

Khāshiʿan is humbled or subdued with awe. Mutaṣaddiʿan (root: Ṣ-D-ʿ (ص-д-ъ)) is an intensive form meaning to be rent asunder, to be split apart, or to be shattered.

Classical Exegesis (Tafsir)

In the powerful parable of Surah Al-Hashr (59:21), this is the description of the mountain’s reaction if the Qur’an were sent down upon it. “You would have seen it humbled and rent asunder from the fear of Allah.” The commentators explain this as a depiction of the immense power and gravity of the divine word. The mountain, a symbol of ultimate hardness and stability, would be so overwhelmed by the majesty of the Qur’an that it would first “humble” itself and then completely “shatter” and “split apart” out of its awe and fear of God.

Thematic Context

This connects to the theme of the majesty of the divine revelation. The surah is a call to take the Qur’an seriously. This parable is the ultimate argument for its profound significance. The theme is a powerful rebuke to the heedless human heart. If the mighty, inanimate mountain would have this reaction, then how much more should the small, soft human heart be humbled and moved by the words of its Creator?

Modern & Comparative Lens

The image of a mountain crumbling before a divine manifestation is a powerful archetype of theophany. This verse is a profound literary and theological device that uses this powerful image to convey the immense spiritual “weight” of the Qur’an. It is a statement that the Qur’an is not just a book of words; it is a manifestation of the divine attribute of speech, a reality of cosmic and world-altering power.

Practical Reflection & Application

This verse is a powerful call to cultivate a heart that is soft and receptive to the Qur’an. The practical application is to read and listen to the Qur’an with a sense of awe and humility. We should reflect on this parable and ask ourselves: “Is my heart softer and more responsive than a mountain, or has it become hard and heedless?” It is a profound motivation to approach the Qur’an with the reverence and the open heart that it deserves, so that it can have its intended, transformative effect upon us.

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23. Līnah (لِينَة) – A palm-tree

Linguistic Root & Etymology

Līnah is a specific term for a type of noble and soft date-palm tree.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:5), this word is used in the context of the siege of the Banu Nadir. “Whatever you have cut down of [their] palm-trees or left standing on their roots – it was by the permission of Allah.” The commentators explain that during the siege, in order to put pressure on the enemy who were fortified in their strongholds, the Muslims began to cut down some of their surrounding date-palm trees. This was a controversial act of war, and some were concerned about it. This verse was revealed to give divine sanction to this action. It was a necessary military tactic that was done “by the permission of Allah” for the specific purpose of “humiliating the defiantly disobedient.”

Thematic Context

This connects to the theme of the divine guidance and sanction for the actions of the believers. The surah shows that the believers do not act on their own whims, especially in the serious matter of warfare. Their actions are guided and permitted by God. The theme is that a just war must be fought according to a divine and ethical framework. The destruction of property is generally forbidden, but it can be permitted in specific circumstances and for a specific, just purpose, by the command of the ultimate authority.

Modern & Comparative Lens

The issue of the destruction of property (such as agricultural resources) during a war is a central topic in modern international law (e.g., the Geneva Conventions). This verse is a key text in the Islamic ethics of war. It establishes the principle that such actions are not to be taken lightly and require a legitimate “permission” from the proper authority for a just cause. It is a powerful statement against the use of wanton and indiscriminate destruction in warfare.

Practical Reflection & Application

This verse is a profound lesson in the importance of adhering to a higher ethical framework, even in the midst of a conflict. The practical application is to ensure that our own actions, especially when we are in a state of disagreement or conflict with others, are always governed by the “permission of Allah.” We must not let our anger lead us to transgress the bounds of what is just and permissible. It is a call to a disciplined and ethical struggle.

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24. Liyukhziya al-fāsiqīn (لِيُخْزِيَ الْفَاسِقِينَ) – To disgrace the defiantly disobedient

Linguistic Root & Etymology

Liyukhziya means “so that He may disgrace.” Al-Fāsiqīn are the defiantly disobedient.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:5), this is given as the divine wisdom for permitting the cutting of the palm-trees. It was done “to disgrace the defiantly disobedient.” The commentators explain that the Banu Nadir were extremely proud of their wealth and their magnificent palm-groves. The act of cutting down their trees was a direct attack on the source of their pride. It was a psychological tactic designed to “disgrace” them and to show them that the very source of their arrogance was fragile and could be taken away. This was intended to break their will to fight and to lead them to surrender.

Thematic Context

This connects to the theme of the surah as a lesson in divine justice against the arrogant. The surah shows that God’s punishment is often perfectly tailored to the sin. The punishment of the Banu Nadir involved the disgrace of their pride and the loss of the wealth that made them feel secure. The theme is that a key aspect of divine justice is the humbling of the arrogant and the dismantling of the false sources of their pride.

Modern & Comparative Lens

The use of psychological warfare is a key part of military strategy. This verse provides a theological framework for a specific tactic. The goal was not just destruction, but “disgrace”—a psychological outcome. It is a powerful insight into the connection between pride, material wealth, and a sense of security. The verse shows that a strategic attack on the symbols of an enemy’s pride can be a key to their defeat.

Practical Reflection & Application

This verse is a reminder of the ultimate fate of those who place their pride in worldly things. The practical application is to place our own pride and our sense of honor not in our possessions, but in our relationship with God. We should seek the honor that comes from Him, which can never be “disgraced,” rather than the fleeting honor of this world, which can be taken away in an instant. It is a call to build our house on the rock of faith, not the sand of materialism.

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25. Mathal al-shayṭān (كَمَثَلِ الشَّيْطَانِ) – Like the example of Satan

Linguistic Root & Etymology

Ka-mathal means “like the example of.” Al-Shayṭān is Satan.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:16), the relationship between the hypocrites and their disbelieving allies is compared to the relationship between Satan and man. “Their example is like the example of Satan when he says to man, ‘Disbelieve.’ But when he disbelieves, he says, ‘Indeed, I am free of you. Indeed, I fear Allah, the Lord of the worlds.'” The commentators explain that this is a perfect parable for the treacherous nature of the hypocrites’ alliance. Like Satan, they encourage their allies to take a defiant stand against the believers, promising them support. But when the real danger materializes, they, like Satan, will abandon their allies completely, disowning them and leaving them to face the consequences alone.

Thematic Context

This parable is the culmination of the surah’s critique of the hypocrites. It connects to the central theme of the two opposing parties and the nature of their alliances. The surah shows that the “Party of Allah” is based on true brotherhood, loyalty, and self-sacrifice. This parable shows that the “Party of Satan” is based on deception, treachery, and ultimate betrayal. The comparison to Satan himself is the ultimate condemnation of the hypocrites’ character.

Modern & Comparative Lens

The archetype of the “tempter who abandons his victim” is a powerful one in literature and theology. This verse is a concise and powerful depiction of this. It is a timeless warning about the treacherous nature of any alliance that is based on evil. The friendship of the wicked is a friendship of convenience that will dissolve at the first sign of real trouble. Satan’s professed “fear of Allah” is the ultimate act of cynical self-preservation.

Practical Reflection & Application

This verse is a profound warning against placing our trust in the promises of those who call us to disobey God. The practical application is to be extremely discerning in our choice of allies and friends. We should seek the company of the sincere and the righteous, whose loyalty is based on faith. We must avoid the company of the hypocritical and the wicked, knowing that their promises of support are “like the example of Satan”—empty, deceptive, and will lead only to betrayal and ruin.

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26. Mufliḥūn (الْمُفْلِحُون) – The successful ones

Linguistic Root & Etymology

The root is F-L-Ḥ (ф-л-х), which originally means to split or to cultivate the land. From this comes the meaning of success, as a farmer who cultivates the land achieves success and a good harvest. A mufliḥ is one who is successful and prosperous.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:9), this is the title given to the Ansar who have purified their hearts from selfishness. After praising their profound altruism, the verse concludes, “And whoever is protected from the stinginess of his soul – it is those who are the successful.” The commentators explain that this is a universal and profound definition of true success. The surah identifies the primary internal obstacle to goodness—the stinginess of the soul (shuḥḥa nafsih)—and declares that the one who overcomes this inner disease is the one who has achieved ultimate success.

Thematic Context

This connects to the surah’s central theme of contrasting true faith with hypocrisy. The hypocrites are characterized by their selfishness and their attachment to their wealth. The Ansar, on the other hand, are the epitome of selflessness. The theme is that true “success” is not in accumulating wealth, but in purifying the soul from the love of wealth. This inner victory is the foundation for the outer victory of the community.

Modern & Comparative Lens

This verse is a profound statement of psychological and spiritual wisdom. Modern psychology recognizes that selfishness and an unhealthy attachment to material things are major obstacles to human happiness and flourishing. The Qur’an diagnoses this problem with the precise term “stinginess of the soul” and presents its cure—altruism—as the direct path to true “success” (falāḥ). It is a timeless formula for human well-being.

Practical Reflection & Application

This verse gives us a clear and practical goal for our own character development. Our life’s struggle should be to be “protected from the stinginess of our own souls.” The practical application is to train ourselves in the virtue of generosity. We should practice giving from what we love, preferring the needs of others over our own, and freeing our hearts from the shackles of miserliness. This is the path to becoming one of the truly “successful.”

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27. Muhājirīn (لِلْفُقَرَاءِ الْمُهَاجِرِينَ) – The Emigrants

Linguistic Root & Etymology

The root is H-J-R (х-ж-р), meaning to emigrate or to forsake. Al-Muhājirīn are the Emigrants, the early Muslims who forsook their homes and wealth in Mecca and emigrated to Medina for the sake of their faith.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:8), this is the first group mentioned as being deserving of a share in the fayʾ wealth. “[It is for] the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] good pleasure and aiding Allah and His Messenger.” The commentators explain that this is a magnificent divine praise for the Muhajirun. The verse highlights their immense sacrifice (expelled from their homes), their sincere intention (seeking God’s pleasure), and their noble actions (aiding God and His Messenger). This is followed by a divine testimony to their character: “Those are the truthful ones.”

Thematic Context

The praise of the Muhajirun and the Ansar is a central theme of the surah. They are presented as the two wings of the ideal believing community. The Muhajirun are the model of sacrifice and steadfastness in the face of persecution. The surah honors them and provides for their material needs, establishing a system of social justice that is built on the recognition of their immense contribution and sacrifice.

Modern & Comparative Lens

The experience of the Muhajirun is the archetypal story of the refugee who leaves everything behind for the sake of their principles. This verse is a powerful statement on the honor and the rights of such people. It is a divine command to the host community to honor and to provide for those who have sought refuge among them. The story of the Muhajirun and the Ansar is the foundational model for refugee care in the Islamic tradition.

Practical Reflection & Application

The story of the Muhajirun is a source of immense inspiration. It teaches us the true meaning of sacrifice for the sake of faith. The practical application is to be willing to make our own “hijrah” (emigration) from anything that is displeasing to God. It is also a call to honor and to support the refugees and the displaced people in our own time, seeing in them a reflection of the noble legacy of the first Emigrants.

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28. Munāfiqīn (الْمُنَافِقِينَ) – The hypocrites

Linguistic Root & Etymology

The root is N-F-Q (н-ф-қ), which refers to the tunnel of a desert rodent, which has two openings for escape. A munāfiq is a hypocrite, one who enters faith from one door and leaves from another.

Classical Exegesis (Tafsir)

A significant portion of Surah Al-Hashr (59:11-17) is dedicated to exposing the nature of the hypocrites in Medina. “Have you not considered those who have practiced hypocrisy, saying to their brothers who disbelieved… ‘If you are expelled, we will surely leave with you…'” The commentators explain that this refers to the secret alliance between the hypocrites in Medina, led by ‘Abdullah ibn Ubayy, and the Jewish tribe of Banu Nadir. The hypocrites promised to support the Banu Nadir in their conflict with the Prophet, but the surah exposes their promises as lies and their character as cowardly and treacherous.

Thematic Context

The critique of the hypocrites is a central theme of the surah. They are presented as the internal enemy, whose treachery is a grave danger to the community. The surah contrasts their false alliance, which is based on shared disbelief and which crumbles under pressure, with the true brotherhood of the believers, which is based on faith and self-sacrifice. The hypocrites are definitively placed in the “Party of Satan.”

Modern & Comparative Lens

The problem of hypocrisy—a disconnect between one’s public persona and one’s private reality—is a timeless human failing. The Qur’an’s analysis of the munāfiqūn is a profound and detailed psychological and political portrait. It is a case study in the character of those who are driven by cowardice, opportunism, and a hidden enmity towards the truth. It is a timeless warning about the danger of the “enemy within.”

Practical Reflection & Application

This verse is a powerful call to a life of sincerity and integrity. We must be vigilant against the seeds of hypocrisy in our own hearts. The practical application is to strive for a state where our inner convictions and our outward actions are in perfect harmony. We should be truthful in our speech, loyal in our commitments, and courageous in our stand for the truth. It is a call to be a true believer, not a two-faced hypocrite.

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29. Nasū Allāh fa-ansāhum anfusahum (نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ) – They forgot Allah, so He made them forget themselves

Linguistic Root & Etymology

Nasū Allāh means “they forgot Allah.” Fa-ansāhum means “so He made them forget.” Anfusahum means “their own selves.”

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:19), a powerful warning is given to the believers. “And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient.” The commentators explain this as a profound spiritual and psychological law. When a person willfully “forgets” their duty to God—by neglecting His remembrance and His commands—the divine consequence is that God makes them “forget their own selves.” This means they forget their own true purpose, their own ultimate good, and the path to their own salvation. They become heedless of what is truly beneficial for their own souls.

Thematic Context

This connects to the theme of the consequences of heedlessness. The surah is a call to be mindful and to prepare for the future. This verse provides the ultimate reason why. Forgetting God is not a neutral act; it is an act of spiritual self-destruction. The theme is that a true and healthy self-awareness is impossible without a constant awareness of God. To lose one’s connection with the Creator is to lose one’s own self.

Modern & Comparative Lens

This verse is a profound statement on the nature of the self, which has been a central topic of philosophy and psychology. It suggests that the “self” is not an independent entity, but is a being that only finds its true meaning and purpose in its relationship with its Creator. The state of “forgetting oneself” is a powerful description of the alienation, anomie, and lack of purpose that is a feature of the modern secular condition. It is a state of existential forgetfulness.

Practical Reflection & Application

This verse is a powerful motivation to make the remembrance of God the central and organizing principle of our lives. The practical application is to be constant in our dhikr, our prayers, and our reflection on God. By remembering Him, we are, in fact, “remembering our own selves”—our true purpose, our real needs, and our ultimate good. To forget Him is the ultimate and most tragic form of self-harm.

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30. Qadhafa fī qulūbihim al-ruʿb (قَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ) – He cast terror into their hearts

Linguistic Root & Etymology

Qadhafa means “He cast” or “threw.” Fī qulūbihim is “into their hearts.” Al-Ruʿb is intense fear or terror.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:2), this is the description of the divine intervention that led to the defeat of the Banu Nadir. They thought their fortresses would protect them, “but Allah came upon them from where they had not expected, and He cast terror into their hearts.” The commentators explain that their defeat was not primarily a military one. It was a psychological one. God sent a state of overwhelming terror and fear directly into their hearts, which completely shattered their will to fight and led them to surrender. Their mighty fortresses were rendered useless because their hearts, the inner fortress, had already collapsed.

Thematic Context

This connects to the central theme of the surah: the absolute and unstoppable power of God. The surah shows that God’s “soldiers” are not just human armies. One of His most powerful soldiers is “terror,” which He can cast directly into the hearts of His enemies. The theme is a powerful reassurance to the believers. Their victory is not dependent on their own military strength, but on the divine support that can defeat an enemy from within.

Modern & Comparative Lens

The “psychology of terror” and its role in warfare is a major topic in military history and strategy. This verse is a profound and ancient statement on this. It identifies the “heart” as the true center of gravity in any conflict. The verse suggests that the most decisive battles are often the internal, psychological ones. The collapse of morale is the collapse of the army.

Practical Reflection & Application

This verse is a source of immense strength and a powerful supplication. It reminds us that the hearts of our enemies are in the hands of God. The practical application is to not be intimidated by the apparent material strength of our opponents. We should do our part to be prepared, but our ultimate reliance should be on the One who can “cast terror” into the hearts of the aggressors. We can pray to God to aid us by weakening the resolve of those who seek to harm us.

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31. Qulūbuhum shattā (قُلُوبُهُمْ شَتَّىٰ) – Their hearts are diverse

Linguistic Root & Etymology

Qulūbuhum is “their hearts.” Shattā (root: SH-T-T (ш-т-т)) means divided, diverse, or scattered.

Classical Exegesis (Tafsir)

In the diagnosis of the weakness of the alliance between the hypocrites and their disbelieving allies in Surah Al-Hashr (59:14), the verse says, “You think they are together, but their hearts are diverse.” The commentators explain that this is a divine revelation of their inner reality. Outwardly, they may appear to be a unified and formidable bloc. But inwardly, they are completely disunited. Their hearts are “scattered” by mistrust, envy, and competing self-interests. Their alliance is a hollow shell, lacking the true unity that comes from a shared faith.

Thematic Context

This connects to the theme of the contrast between the true brotherhood of the believers and the false alliance of the disbelievers. The surah has praised the Ansar and the Muhajirun for their profound, heart-based unity. This verse provides the direct opposite. The theme is that true, lasting unity can only be based on a shared faith and a shared love for God. Any unity that is based on a shared enmity or a temporary worldly interest is, by its very nature, fragile and internally “divided.”

Modern & Comparative Lens

This is a timeless and astute observation on the nature of political and social alliances. History is filled with examples of seemingly powerful alliances that have crumbled from within due to internal rivalries and a lack of a unifying, principled core. The verse is a powerful statement on the difference between a “coalition of convenience” and a true “community of conviction.”

Practical Reflection & Application

This verse is a call to build our own communities on the foundation of true, heart-based unity. The practical application is to work on purifying our own hearts from the diseases of envy and mistrust that cause division. It is also a source of strategic wisdom. We should not be overly intimidated by the apparent unity of the forces of falsehood, knowing that often, “their hearts are diverse.” Our strength lies in our own sincere and heartfelt unity for the sake of God.

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32. Qurā muḥaṣṣanah (قُرًى مُّحَصَّنَةٍ) – Fortified towns

Linguistic Root & Etymology

Qurā is the plural of a town. Muḥaṣṣanah (root: Ḥ-Ṣ-N (х-с-н)) is a passive participle meaning fortified or protected by a fortress.

Classical Exegesis (Tafsir)

In the description of the cowardice of the hypocrites in Surah Al-Hashr (59:14), it says, “They will not fight you all together except in fortified towns or from behind walls.” The commentators explain that this is a sign of their lack of true conviction. They do not have the courage to face the believers in open combat. Their only willingness to fight comes from a position of safety, when they are protected by the physical security of “fortified towns” or high walls. This is contrasted with the courage of the believers, who are willing to fight in the open, with their trust in God.

Thematic Context

This connects to the theme of the inner weakness of the party of falsehood. The surah consistently exposes the hollow and cowardly nature that lies beneath their arrogant exterior. Their reliance on “fortified towns” is a physical manifestation of their lack of reliance on God. The theme is that true strength comes from faith, not from fortresses. The believers, with their trust in God, are more powerful in the open field than the hypocrites are behind their high walls.

Modern & Comparative Lens

The reliance on physical defenses as a substitute for moral courage is a timeless theme. The “fortified town” is a powerful metaphor for any form of “bunker mentality.” It is the mindset of those who are so insecure in their own position that they can only engage with the world from behind a protective wall, whether that wall is physical, intellectual, or emotional.

Practical Reflection & Application

This verse encourages us to be people of true courage, whose strength comes from their conviction, not from their physical defenses. The practical application is to build the “fortress” of taqwā in our own hearts. This is the only fortress that is truly impregnable. When our inner fortress is strong, we will be able to engage with the challenges of the world with courage and confidence, without needing to hide behind the false security of worldly “walls.”

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33. Raʾūfun Raḥīm (رَءُوفٌ رَّحِيمٌ) – The Kind, the Merciful

Linguistic Root & Etymology

Raʾūf (root: R-A-F (р-а-ф)) is an intensive form meaning one who is extremely kind and compassionate, with a special tenderness that seeks to avert harm. Raḥīm is the one who is actively and constantly Merciful.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:10), the prayer of the later believers concludes with these two beautiful names of God. “Our Lord, indeed You are Kind, Merciful.” The commentators explain that the believers call upon God with these specific names because they are asking for something that is a pure manifestation of these attributes: the forgiveness for themselves and their brothers, and the removal of all ill will from their hearts. They are appealing to the fundamental nature of their Lord, which is one of tender kindness and all-encompassing mercy.

Thematic Context

This connects to the theme of the proper etiquette of supplication (duʿāʾ). The surah provides several models of prayer, and this one is a beautiful example. The believers conclude their comprehensive and selfless prayer by calling upon God with the names that are most appropriate to their request. The theme is that a sincere prayer is one that is rooted in a deep and appreciative knowledge of the beautiful attributes of God.

Modern & Comparative Lens

The attribute ar-Raʾūf is one of the most tender of all the divine names. It signifies a level of compassion that is even more gentle and subtle than raḥmah. The pairing of these two names gives a beautiful and complete picture of divine mercy. It is a mercy that is both vast (Raḥīm) and tenderly kind (Raʾūf). This provides a powerful basis for a relationship with God that is based on love and intimacy.

Practical Reflection & Application

This verse teaches us to call upon God using His beautiful names, and to choose the names that are most relevant to our needs. The practical application is to learn the Most Beautiful Names of God and their meanings, and to use them in our own personal supplications. When we are seeking forgiveness and the purification of our hearts, we can call upon our Lord with the same beautiful words as the believers in this verse: “Innaka Raʾūfun Raḥīm.”

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34. Sabbaḥa lillāhi (سَبَّحَ لِلَّهِ) – Glorifies Allah

Linguistic Root & Etymology

Sabbaḥa (root: S-B-Ḥ (с-б-х)) means to glorify or to exalt. The root has the sense of swimming or gliding, implying that one is declaring that God is “swimming” in a sphere far above any imperfection. Lillāhi means “for Allah.”

Classical Exegesis (Tafsir)

Surah Al-Hashr opens with this powerful and all-encompassing declaration (59:1). “Whatever is in the heavens and whatever is on the earth glorifies Allah.” The commentators explain that this is a statement of a universal and continuous reality. Every single atom of creation, from the greatest galaxy to the smallest insect, is in a constant state of “glorifying” its Creator. This “glorification” is its perfect submission to the laws of its creator and its silent testimony to His perfection. It is a universal chorus of praise.

Thematic Context

This is the opening theme of the surah. It establishes the cosmic context for the human drama that is to follow. The theme is that the entire universe is already in a state of perfect submission and worship. The human being who refuses to glorify God (the disbeliever, the hypocrite) is therefore a profound anomaly, a discordant note in the universal symphony of praise. The surah is a call for the human being to join the rest of creation in this natural and fitting act of glorification.

Modern & Comparative Lens

The concept of all of nature being in a state of “praise” or “worship” is a powerful, sacramental view of the universe. It is a rejection of a purely materialistic worldview that sees nature as a dead and random machine. This verse encourages a view where the laws of physics, the orbits of the planets, and the processes of biology are all a form of the “speech” of the creation, its way of expressing its submission to its creator.

Practical Reflection & Application

This verse should fundamentally change the way we see the world around us. We are living in the midst of a creation that is constantly glorifying its Lord. The practical application is to join this cosmic chorus. When we see a beautiful sunrise, when we hear the birds sing, when we reflect on the order of the cosmos, our response should be to say, “Subḥānallāh” (Glory be to Allah), and to add our own conscious, human voice to the perpetual praise of the universe.

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35. Sabaqūnā bi-l-īmān (سَبَقُونَا بِالْإِيمَانِ) – They preceded us in faith

Linguistic Root & Etymology

Sabaqūnā means “they preceded us” or “they were foremost to us.” Bi-l-īmān means “in faith.”

Classical Exegesis (Tafsir)

This is part of the beautiful prayer of the later believers in Surah Al-Hashr (59:10). “Our Lord, forgive us and our brothers who preceded us in faith.” The commentators explain that this is a statement of profound respect and love for the first generations of Muslims—the Companions of the Prophet. The later believers acknowledge the special status of those who were “foremost” in accepting the faith, who bore the greatest hardships, and who paved the way for all who came after them. The prayer is an acknowledgment of the spiritual debt that is owed to these pioneers of the faith.

Thematic Context

This connects to the theme of the unity of the believing community across time. The surah has praised the Muhajirun and the Ansar, and this verse shows the proper attitude that all subsequent generations should have towards them. The theme is one of historical continuity and respect for the righteous predecessors (al-salaf al-ṣāliḥ). The community is a single body that is connected by a chain of faith and mutual prayer that transcends the boundaries of time.

Modern & Comparative Lens

The concept of honoring one’s “pioneers” or “founding fathers” is a key element in the formation of any lasting community or tradition. This verse provides the Islamic model for this. The respect is not a form of ancestor worship, but is expressed through the beautiful and humble act of praying for their forgiveness. It is a relationship of love and gratitude, not deification.

Practical Reflection & Application

This verse teaches us to have a deep and abiding love and respect for the first generations of Muslims. The practical application is to study their lives, to learn from their example, and to make it a regular practice to pray for them. When we pray for “our brothers who preceded us in faith,” we are strengthening our connection to the deep and rich history of our Ummah and are embodying the beautiful character described in this verse.

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36. Shadīd al-ʿiqāb (شَدِيدُ الْعِقَابِ) – The severe in punishment

Linguistic Root & Etymology

Shadīd means severe. Al-ʿIqāb means punishment or requital.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:4, 7), this attribute is mentioned as the consequence for those who oppose God. “And whoever opposes Allah – then indeed, Allah is severe in punishment.” The commentators explain that this is a statement of the absolute seriousness of the crime of opposing God. While God is merciful, His justice is also perfect and powerful. For those who choose the path of active enmity and opposition to the truth, the consequence is a punishment that is “severe” and inescapable. This is not a threat of a tyrant, but a statement of the just and necessary consequence for a grave crime.

Thematic Context

This connects to the theme of the clear and decisive consequences of one’s choices. The surah presents two parties and two destinies. The attribute “Shadīd al-ʿIqāb” is the defining reality for the party of falsehood. It is the divine justice that balances the divine mercy mentioned for the believers. The surah is a warning, and this attribute gives that warning its weight and its gravity.

Modern & Comparative Lens

The concept of a God who is both merciful and just, loving and severe, is a complex theological idea. Some modern sensibilities may be uncomfortable with the idea of severe divine punishment. However, from a theological perspective, justice is seen as a necessary aspect of a good and moral God. A God who was indifferent to evil and oppression would not be a perfect being. The attribute Shadīd al-ʿIqāb is an affirmation of a God who takes justice seriously.

Practical Reflection & Application

This attribute should cultivate in us a healthy sense of taqwā—a God-consciousness that includes a cautious awe of His justice. It should prevent us from becoming complacent in our faith or from taking the sin of opposing God’s command lightly. The practical application is to balance our hope in God’s mercy with a sincere effort to avoid the actions that would make us deserving of His “severe punishment.”

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37. Shāqqū Allāh wa rasūlahu (شَاقُّوا اللَّهَ وَرَسُولَهُ) – They opposed Allah and His Messenger

Linguistic Root & Etymology

The root is SH-Q-Q (ш-қ-қ), which means to split. The verb shāqqū (Form III) means to create a schism or to be in an opposing faction. The phrase means “they set themselves in opposition to” or “they defied” Allah and His Messenger.

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:4), this is given as the reason for the punishment that befell the Banu Nadir. “That is because they opposed Allah and His Messenger.” The commentators explain that their crime was not just a simple disbelief. They entered into a state of active opposition and defiance. They broke their treaty, they plotted against the Prophet, and they set themselves up as a faction (shiqāq) in opposition to the nascent Muslim state. This act of active defiance is what made them deserving of the severe punishment.

Thematic Context

This connects to the theme of the two opposing parties. The surah defines the conflict in these terms. The believers are the party that aids and supports God and His Messenger. The opponents are the party that “opposes” and “defies” them. The theme is that neutrality is not an option. One is either in the camp of allegiance or the camp of opposition. The historical events of the surah are a clear and practical manifestation of this spiritual and political reality.

Modern & Comparative Lens

The concept of “opposition” to a divine order is a key element in the theology of sin. This verse distinguishes between a passive state of disbelief and an active, aggressive state of “opposition.” It is a timeless description of the nature of those who actively work to undermine a just and righteous cause. Their actions are not just a difference of opinion; they are an act of creating “schism” and conflict.

Practical Reflection & Application

This verse is a profound warning to be on the right side of this great divide. The practical application is to ensure that our own lives are a demonstration of our allegiance to God and His Messenger, not our opposition. This means loving what they love, supporting their cause with our time and our wealth, and avoiding any action or belief that would place us in the camp of those who “oppose” the truth.

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38. Shuḥḥa nafsihi (شُحَّ نَفْسِهِ) – The stinginess of his soul

Linguistic Root & Etymology

Shuḥḥ (root: SH-Ḥ-Ḥ (ш-х-х)) is an intense and ingrained form of stinginess or miserliness. It is more than just normal stinginess (bukhl); it is a disease of the soul where one is both miserly with one’s own wealth and covetous of what others possess. Nafsihi is “his soul.”

Classical Exegesis (Tafsir)

In the praise of the Ansar in Surah Al-Hashr (59:9), the surah gives a universal principle for success: “And whoever is protected from the stinginess of his soul – it is those who are the successful.” The commentators explain that the surah has just given the ultimate example of overcoming this disease: the Ansar, who gave preference to their brothers even when they were in need. The verse then universalizes this lesson. To be protected from this deep-seated disease of selfishness and greed is the key to true and lasting success (falāḥ), both in this world and the next.

Thematic Context

This connects to the surah’s theme of the inner qualities that define the righteous community. The surah identifies “shuḥḥ” as the primary internal obstacle to the great virtue of altruism (īthār). The theme is that the struggle for righteousness is not just an external one, but is primarily an internal one. The greatest battle is the battle against the “stinginess of one’s own soul.” The one who wins this inner battle is the one who is truly “successful.”

Modern & Comparative Lens

The critique of greed and selfishness as the root of human misery is a universal ethical teaching. The Qur’anic term “shuḥḥ” is a precise and powerful psychological diagnosis. It is the disease of the constricted self, the soul that cannot find joy in giving. The verse is a profound statement of spiritual psychology: true success and flourishing come from liberating the self from this inner prison of stinginess.

Practical Reflection & Application

This verse gives us a clear and specific spiritual disease to work on. The practical application is to be vigilant against the whispers of “stinginess” in our own souls and to actively fight it through the practice of charity (ṣadaqah). Every time we give from what we love, we are striking a blow against the “shuḥḥ” of our own souls. We should constantly pray to God to “protect us from the stinginess of our souls,” as this is the key to becoming one of the truly “successful.”

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39. Tabawwaʾū al-dāra wa-l-īmān (تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ) – They had settled in the home and in faith

Linguistic Root & Etymology

Tabawwaʾū means they settled in or took up residence. Al-Dār is the home (Medina). Wa-l-īmān is “and the faith.”

Classical Exegesis (Tafsir)

In Surah Al-Hashr (59:9), this is the magnificent description of the Ansar, the Helpers of Medina. “And [also for] those who had settled in the home and in faith before them.” The commentators explain that this is a praise for their deep-rootedness in both their physical and their spiritual home. They were the established residents of Medina (“the home”), and, more importantly, they were firmly established “in the faith” even before the Muhajirun arrived. Their faith was not new or superficial; it was a deeply settled reality in their hearts and their community.

Thematic Context

This is a central part of the surah’s theme of the ideal believing community, which is comprised of the Muhajirun and the Ansar. The surah praises the Muhajirun for their sacrifice in leaving their homes, and it praises the Ansar for their steadfastness in establishing a “home” for the faith. The two groups are presented as the perfect and complementary halves of the new community.

Modern & Comparative Lens

The phrase “settled in faith” is a beautiful and powerful metaphor. It suggests that faith is not just a set of ideas to be entertained, but is a “home” for the soul—a place of security, belonging, and stability. The Ansar are the model of a community that has truly made faith its “home,” and it is from this secure home that they were able to be so generous and welcoming to others.

Practical Reflection & Application

This verse encourages us to strive to be people who are “settled in the faith.” We should not have a faith that is transient or superficial. The practical application is to work on deepening our knowledge and our practice of Islam so that it becomes the firm and stable “home” for our hearts. When our own hearts are truly “settled in the faith,” we will be better able to become a source of shelter and support for others, just like the noble Ansar.

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40. Yukhribūna buyūtahum bi-aydīhim (يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ) – They were destroying their houses with their own hands

Linguistic Root & Etymology

Yukhribūna means “they were destroying.” Buyūtahum is “their houses.” Bi-aydīhim is “with their own hands.”

Classical Exegesis (Tafsir)

In the description of the expulsion of the Banu Nadir in Surah Al-Hashr (59:2), this is a poignant and tragic detail of their departure. “They were destroying their houses with their own hands and the hands of the believers.” The commentators explain that as they were preparing for their exile, they began to dismantle their own homes. They did this out of spite, so that the Muslims would not benefit from their houses, and also to take with them the valuable doors, windows, and timbers. It was a tragic scene of a people being forced to tear down the very homes they had built, a direct result of their own betrayal.

Thematic Context

This connects to the theme of the self-destructive nature of disbelief and betrayal. Their own hands, which had built the houses, were now the hands that were destroying them. It is a powerful symbol of how their own actions had led directly to their own ruin. The phrase “and the hands of the believers” shows that their destruction was a result of both their own internal choices and the external pressure from the Muslim community.

Modern & Comparative Lens

The image of a person being forced to destroy their own home is a powerful and universal symbol of tragedy and loss. This verse is a concise and poignant depiction of this. It is a powerful lesson on the consequences of broken covenants. The Banu Nadir had a secure and prosperous life in Medina, but their own treachery led to a situation where they were forced to tear down their own prosperity with their own hands.

Practical Reflection & Application

This verse is a profound warning about the self-destructive nature of sin and betrayal. The practical application is to live a life of integrity and faithfulness to our covenants, both with God and with people. We must avoid the sins that would lead us to a state where we are forced to “destroy our own houses”—to ruin our own families, our own communities, or our own souls—with our very own hands. It is a call to be builders, not destroyers.

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41. Yuʾthirūna ʿalā anfusihim (يُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ) – They give preference over themselves

Linguistic Root & Etymology

The root is A-TH-R (أ-ث-р), which means to prefer. The verb āthara (Form IV) means to give preference to another over oneself. This is the technical term for altruism: īthār.

Classical Exegesis (Tafsir)

In the magnificent praise of the Ansar in Surah Al-Hashr (59:9), this is the description of the pinnacle of their character. “But they give [the Emigrants] preference over themselves, even though they are in poverty.” The commentators explain that this is the highest level of generosity and brotherhood. The Ansar of Medina did not just share their surplus wealth with the poor Muhajirun from Mecca; they gave them preference even when they themselves were in need (khaṣāṣah). They would give their brother a date while they were hungry themselves. This act of selfless altruism is presented as the ultimate proof of their sincere faith.

Thematic Context

This is the central part of the surah’s theme of the ideal believing community. The surah presents the Ansar as the perfect model of a host community, and this quality of īthār is their defining virtue. It is the practical and most beautiful manifestation of the principle that the believers are “one body.” The theme is that the health and the success of the community is built on this spirit of selfless sacrifice.

Modern & Comparative Lens

The concept of “altruism” is a major topic in ethics and psychology. This verse and the historical reality it describes are one of the most powerful examples of collective altruism in human history. It is a model of a society built not on competition, but on compassion and self-sacrifice. It is a timeless and powerful challenge to any worldview that is based on pure self-interest.

Practical Reflection & Application

This verse gives us the highest possible standard of generosity to aspire to. It is the opposite of the “stinginess of the soul.” The practical application is to train ourselves in the virtue of īthār. This means looking for opportunities to prefer the needs of others over our own, especially when it is difficult for us. This could be as simple as giving up our seat for someone else, or as profound as sharing our meal when we are hungry. This difficult but beautiful act is a defining characteristic of the truly successful.