Al-Hashr

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

Exegetes, traditionists, and historians have presented a detailed account of the occasion of revelation (sha’n al‑nuzul) for these verses, the summary of which is as follows: In Madinah, three Jewish tribes resided: Banu Nadir, Banu Qurayzah, and Banu Qaynuqa‘. It is said that they were not originally from the Arabian region, but had migrated there because they had read in their religious scriptures that a prophet would appear in Madinah. They settled in this land in anticipation of that great Prophet (صلی اللہ علیہ وآلہ وسلم). When the Messenger of God (صلی اللہ علیہ وآلہ وسلم) migrated to Madinah, he concluded a treaty of non‑aggression with them; however, whenever an opportunity arose, they violated this agreement. Among their acts of treachery was that after the Battle of Uhud (which took place in the third year after Hijrah), Ka‘b ibn Ashraf came along with forty riders. He and his companions went to the Quraysh and made an agreement with them to unite in warfare against Muhammad (صلی اللہ علیہ وآلہ وسلم). Thereafter, Abu Sufyan arrived with forty men from Makkah, and Ka‘b ibn Ashraf came with forty Jews to the Ka‘bah, where they reinforced their pact. This information reached the Prophet (صلی اللہ علیہ وآلہ وسلم) through revelation. On another occasion, the Prophet (صلی اللہ علیہ وآلہ وسلم), accompanied by some of his distinguished companions, went to the tribe of Banu Nadir, who resided near Madinah. The purpose of his visit was to seek financial assistance in paying the blood money for two individuals of Banu ‘Amir who had been killed by ‘Amr ibn Umayyah (a Companion). It is also suggested that the Prophet (صلی اللہ علیہ وآلہ وسلم) intended to observe the condition of Banu Nadir closely, so that the Muslims would not fall victim to enemy plots through negligence. While the Prophet (صلی اللہ علیہ وآلہ وسلم) was seated near the wall of their fortress and engaged in discussion with Ka‘b ibn Ashraf, the Jews began to conspire among themselves. They said that such an opportunity would not present itself again, and since he was seated beside their wall, one of them should go to the rooftop and drop a large stone upon him to eliminate him. A certain Jew named ‘Amr ibn Jihash volunteered to carry out this act. However, the Messenger of God (صلی اللہ علیہ وآلہ وسلم) became aware of the plot through revelation and immediately departed for Madinah without informing his companions. When his companions later realized that he had returned to Madinah, they too followed him back. At this point, the treachery of the Jews became evident. The Prophet (صلی اللہ علیہ وآلہ وسلم) ordered the Muslims to prepare for war. In some narrations, it is also mentioned that a poet of Banu Nadir had composed verses satirizing and insulting the Prophet (صلی اللہ علیہ وآلہ وسلم), which constituted further evidence of their breach of covenant. In order to strike preemptively, the Prophet (صلی اللہ علیہ وآلہ وسلم) instructed Muhammad ibn Maslamah, who was acquainted with Ka‘b ibn Ashraf, to kill him. When Ka‘b was killed, the Jews were greatly shaken. Following this, the Prophet (صلی اللہ علیہ وآلہ وسلم) gave the command to march against this covenant‑breaking group. Upon realizing the situation, the Jews sought refuge in their fortified strongholds and closed their gates. The Prophet (صلی اللہ علیہ وآلہ وسلم) then ordered that some date‑palm trees near the fortresses be cut down. This was likely intended to weaken the resolve of the Jews and compel them to come out and engage in battle, since they were deeply attached to their property. Another possibility suggested by exegetes is that these trees obstructed the movement of the Muslims. The Jews objected, saying: “O Muhammad (صلی اللہ علیہ وآلہ وسلم), are you not the one who forbade such actions? What then is this?” In response, verse 5 of this Surah was revealed, clarifying that this action was carried out by divine permission for a specific purpose. The siege lasted only a few days. The Prophet (صلی اللہ علیہ وآلہ وسلم), seeking to avoid bloodshed, proposed that they leave Madinah and settle elsewhere. They accepted this arrangement, taking some of their belongings and leaving others behind. A group migrated toward Adhri‘at in Syria, another small group went toward Khaybar, and yet another settled in Hirah. They destroyed as much of their property as they could before departing. The lands, houses, and orchards they left behind came into the possession of the Muslims. This event is reported to have occurred approximately six months after the Battle of Uhud, or according to another view, six months after the Battle of Badr. (Majma‘ al‑Bayan; Tafsir ‘Ali ibn Ibrahim; Tafsir Qurtubi; Nur al‑Thaqalayn; under the relevant verses, summarized).

This Surah begins with the glorification (tasbih) and transcendence (tanzih) of God, together with the affirmation of His might and wisdom. God states: “سَبَّحَ لِلّٰہِ ما فِی السَّماواتِ وَ ما فِی الْاَرْضِ وَ ہُوَ الْعَزِیزُ الْحَکِیمُ” This serves, in reality, as a prelude to the account of the Jews of Banu Nadir. They had been afflicted with various distortions in their understanding of God and His attributes. They were greatly proud of their power and prestige, and they became engaged in conspiracies against the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم). The universal glorification by all beings in the heavens and the earth—whether angels, human beings, animals, inanimate objects, or plants—may take place either through verbal expression or through their state of being. The remarkable order governing every particle of creation reflects, by its very nature, the knowledge, power, and greatness of God. According to a view held by a group of scholars, every existent possesses some degree of intellect, awareness, and perception, even if this remains inaccessible to human understanding. For this reason, all beings glorify God in their own manner, although human beings may not be capable of perceiving it. The entire cosmos resounds with His praise, though many remain unaware of it. Those who are truly alive—in a spiritual sense—are granted insight into the unseen and perceive these realities. They become acquainted with the inner meanings of existence and discern the hidden expressions of creation. After presenting this introduction, the verse proceeds to describe the expulsion of the Jews of Banu Nadir from Madinah: “هُوَ الَّذِی أَخْرَجَ الَّذِینَ کَفَرُوا مِنْ أَہْلِ الْکِتَابِ مِنْ دِیَارِہِمْ لِأَوَّلِ الْحَشْرِ” The term “حشر” here signifies gathering or mobilization—either the assembly of Muslims advancing toward the fortresses of the Jews or the gathering of the Jews for confrontation. Since it was the first such occurrence of its kind, it is described as “لِأَوَّلِ الْحَشْرِ.” Some interpretations that connect this term with the Resurrection (Yawm al‑Qiyamah) or specific geographical locations are not supported by the context. The term “حشر” is used in the Qur’an for various forms of gathering, as in: “وَ حُشِرَ لِسُلَیْمَانَ جُنُودُہُ مِنَ الْجِنِّ وَ الْاِنْسِ وَ الطَّیْرِ” (al‑Naml: 17) and “وَ أَنْ یُحْشَرَ النَّاسُ ضُحًی” (Taha: 59). The verse continues: “ما ظَنَنتُمْ أَنْ یَخْرُجُوا وَ ظَنُّوا أَنَّھُمْ مانِعَتُھُمْ حُصُونُھُمْ مِنَ اللّٰہِ” Neither the Muslims nor the Jews themselves expected that they would be expelled, as they relied firmly upon their fortified strongholds and material resources. However, to demonstrate that nothing can withstand the divine will, it is stated: “فَأَتَاھُمُ اللّٰہُ مِنْ حَیْثُ لَمْ یَحْتَسِبُوا وَ قَذَفَ فِی قُلُوبِہِمُ الرُّعْبَ یُخْرِبُونَ بُیُوتَھُمْ بِأَیْدِیہِمْ وَ أَیْدِی الْمُؤْمِنِینَ” God confronted them from a direction they did not anticipate and cast fear into their hearts, such that they began to destroy their houses with their own hands alongside the hands of the believers. This fear—described as an unseen force—deprived them of the capacity to resist. Although they had prepared themselves against external threats, they were unaware of the internal collapse that would overcome them. As a result, they themselves contributed to their own destruction. Various interpretations have been suggested regarding this destruction, but the most appropriate understanding is that they physically demolished their own dwellings as part of their forced departure, thereby manifesting the consequences of their own actions. The verse concludes: “فَاعْتَبِرُوا یَا أُولِی الْأَبْصَارِ” Take lesson, O people of insight. The term “اعتبار” denotes deriving lessons by moving from one state or example to another, establishing a transition from particular events to general truths. “أُولِی الْأَبْصَارِ” refers to those who possess perception and penetrate beyond outward appearances to grasp deeper realities. Such admonition calls for comparing similar situations and deriving general principles from historical events. It does not refer to speculative analogy (qiyas zanni), but rather to rational and certain inference based on clear parallels. Indeed, the account of this Jewish community—despite their strength, resources, and fortifications—serves as a striking example. Without engaging in a full‑scale battle, they surrendered to a group that appeared, outwardly, less powerful. They destroyed their own homes, abandoned their wealth, and dispersed into various regions. It is reported from Imam Ja‘far al‑Sadiq (علیہ السلام): “کان اکثر عبادة أبی ذر التفکر و الاعتبار” (Kitab al‑Khisal, transliteration: Khisal; as cited in Nur al‑Thaqalayn, vol. 5, p. 274). This highlights that reflection and taking lessons from events constitute a significant dimension of spiritual practice. Similarly, Amir al‑Mu’minin ‘Ali (کرم اللہ وجہ) is reported to have said: “السعید من وُعِظ بغیره” (Nahj al‑Balaghah, transliteration: Nahj al‑Balaghah, Sermon 86). The subsequent verse states: “وَلَوْلَا أَنْ کَتَبَ اللّٰہُ عَلَیْهِمُ الْجَلَاءَ لَعَذَّبَهُمْ فِی الدُّنْیَا” Had God not ordained exile for them, He would have punished them in this world through another means. Their exile and the loss of their accumulated wealth were themselves forms of painful punishment. Otherwise, they would have been captured or killed. The verse concludes: “وَلَهُمْ فِی الْآخِرَةِ عَذَابُ النَّارِ” Thus, their punishment extends into the Hereafter as well. The cause of this outcome is then clarified: “ذَلِكَ بِأَنَّهُمْ شَاقُّوا اللّٰهَ وَرَسُولَهُ … وَمَنْ یُشَاقِقِ اللّٰهَ فَإِنَّ اللّٰهَ شَدِیدُ الْعِقَابِ” Their fate resulted from opposition to God and His Messenger. Enmity toward the Messenger is inseparable from enmity toward God. Finally, the verse addressing the cutting of date palms states: “مَا قَطَعْتُمْ مِنْ لِیْنَةٍ أَوْ تَرَکْتُمُوهَا قَائِمَةً عَلَی أُصُولِهَا فَبِإِذْنِ اللّٰهِ وَلِیُخْزِیَ الْفَاسِقِینَ” Whatever palm trees you cut or left standing was by the permission of God, with the purpose of disgracing the transgressors. This clarifies that the action was not arbitrary, but carried out under divine command for a specific and limited objective—namely, to weaken and humiliate the enemy.

Those who are attached to worldly pursuits rely on their outward and material strengths in order to achieve success, whereas those devoted to God place their reliance upon divine assistance. An illustration of this principle may be observed in the defeat of Banu Nadir and their expulsion from Madinah, as described in the preceding verses. These verses indicate that one of the most significant causes of victory was the fear that God cast into the hearts of the Jews, to the extent that they began demolishing their own houses with their own hands and became willing to abandon their wealth and depart from the region. This concept appears repeatedly in Qur’anic verses. For example, in the context of the encounter with Banu Qurayzah during the Battle of al‑Ahzab, it is stated: ﴿وَ أَنْزَلَ الَّذِینَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَیَاصِیهِمْ وَ قَذَفَ فِی قُلُوبِهِمُ الرُّعْبَ فَرِیقًا تَقْتُلُونَ وَ تَأْسِرُونَ فَرِیقًا﴾ Similarly, in the account of the Battle of Badr, it is said: ﴿سَأُلْقِی فِی قُلُوبِ الَّذِینَ كَفَرُوا الرُّعْبَ﴾ A portion of this fear, which may be regarded as one of God’s unseen forces, operates in a natural manner, although another aspect of it remains beyond ordinary comprehension. From a natural perspective, the believer maintains confidence in success under all circumstances—whether attaining martyrdom or overcoming the enemy. Such a disposition leaves no room for fear and anxiety; rather, it transforms the believer into a source of fear for the adversary. This phenomenon is observable even in the contemporary world, where powerful nations, despite possessing advanced weaponry and vast resources, display apprehension toward small groups of sincere believers. A hadith of the Messenger of God (صلی اللہ علیہ وآلہ وسلم) states: «نُصِرْتُ بِالرُّعْبِ مَسِیْرَةَ شَهْرٍ» I have been aided by fear cast [into the hearts of my enemies] at a distance of a month’s journey. (Majma‘ al‑Bayan, transliteration: Majma al‑Bayan, vol. 6, p. 519). This indicates that not only those present on the battlefield were affected, but even those at a considerable distance experienced anxiety and apprehension. A similar idea appears in narrations concerning the army of Imam al‑Mahdi (علیہ السلام), in which it is stated: «الملائکة، والمؤمنون، والرعب» The angels, the believers, and fear. (Ithbat al‑Hudat, transliteration: Ithbat al‑Hudat, vol. 7, p. 124). In reality, while opponents attempt to protect themselves from external ضربات, God strikes them internally. It is well known that internal collapse is more devastating and irreparable than external assault. Even if a group possesses all the material resources, weaponry, and forces of the world, without morale, resolve, and the will to fight, defeat becomes inevitable.

From the very beginning, the history of Islam has been marked by the intrigues and conspiracies of the Jews, and in many tragic events one can observe their role either directly in the field or indirectly in the background. It is noteworthy that they had come to the Arabian Peninsula out of longing and expectation for the promised Prophet, yet after his ظهور, they became among his most severe opponents. Even in the present era, in the schemes directed against Islam, their presence can be observed either on the surface or behind the scenes, and this constitutes a source of reflection and admonition for those endowed with insight. As the history of the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم) indicates, the only effective means of confronting such opposition is direct engagement. In particular, with regard to Zionism—within whose lexicon notions of justice, fairness, and leniency appear absent—force is its primary language, and it cannot be addressed except through strength and power. Despite this, such forces remain deeply apprehensive of sincere believers. If the Muslims of the present age were to attain, even in part, the faith and steadfastness that characterized the companions of the Prophet (صلی اللہ علیہ وآلہ وسلم), then fear would fall upon their adversaries, and through such a divinely inspired community, it would be possible to expel them from occupied territories. This is a lesson that the Messenger of God (صلی اللہ علیہ وآلہ وسلم) conveyed to the community centuries ago.

See ayat 7 for tafseer.

These verses, as previously noted, constitute a continuation of the discussion regarding the event of Banu Nadir and therefore share the same occasion of revelation. The explanation is as follows: after the Jews of Banu Nadir departed from Madinah, a portion of their orchards, lands, agricultural holdings, houses, and other properties remained behind. A group of Muslim leaders came into the presence of the Messenger of God (صلی اللہ علیہ وآلہ وسلم) and expressed, in accordance with pre‑Islamic custom, what was in their minds. They proposed that he should select a share of this war booty for himself and take an additional one‑fourth of it, leaving the remainder for them to distribute among themselves. At this point, the above‑mentioned verses were revealed, clearly stating that since no actual warfare had taken place in acquiring these properties, and the Muslims had not undergone hardship or exertion, all of this wealth belonged entirely to the Messenger of God (صلی اللہ علیہ وآلہ وسلم). He would distribute it according to his own judgment and wisdom. As will be seen, the Prophet (صلی اللہ علیہ وآلہ وسلم) distributed these properties among the Muhajirun, who did not possess wealth in Madinah, and among a small number of the Ansar who were in severe need. (Majma‘ al‑Bayan, transliteration: Majma al‑Bayan; cf. other exegetical works under the verse in question).

These verses, as previously noted, present the ruling regarding the spoils of Banu Nadir and, at the same time, articulate a general legal principle concerning all wealth that comes into the possession of the Islamic community without warfare. Such property is termed fay’ in Islamic jurisprudence. The Almighty states: “وَ ما أَفاءَ اللّٰہُ عَلیٰ رَسُولِہِ مِنْھُمْ فَما أَوْجَفْتُمْ عَلَیْہِ مِنْ خَیْلٍ وَ لا رِکَاب” That which God has restored to His Messenger (صلی اللہ علیہ وآلہ وسلم) from them is such that you did not expend cavalry or camels in acquiring it. The term “فاء” (from fay’) literally signifies return or restoration. Its application to such wealth reflects the idea that all blessings of the world are, in their true origin, created for the believers—and most especially for the Messenger (صلی اللہ علیہ وآلہ وسلم), who is the noblest of creation—while those who unjustly possess them are, in essence, usurpers. When such wealth returns to its rightful recipients, the designation of fay’ becomes particularly apt. The phrase “أوجفتم” (from ijaf) conveys the meaning of driving with speed, typically referring to the mobilization of mounts during warfare. “خيل” denotes horses, while “ركاب” refers generally to riding camels. The intent of the expression is to clarify that where no actual combat has taken place, such wealth is not distributed among combatants but remains entirely under the authority of the leader of the Muslim community, who allocates it in accordance with legitimate needs. The verse continues: “وَ لٰكِنَّ اللّٰہَ یُسَلِّطُ رُسُلَہُ عَلیٰ مَنْ یَشاءُ وَ اللّٰہُ عَلیٰ کُلِّ شَیْءٍ قَدِیر” Thus, it emphasizes that victory is not always the product of military effort; rather, God grants dominion to His messengers over whom He wills, and He is capable of all things. The subjugation of a formidable enemy such as Banu Nadir serves as a demonstration of divine power—showing that God can, within a brief moment, transform a powerful community into one of weakness and transfer its resources to another. A question may arise here: since the Muslims advanced toward the fortresses of Banu Nadir and laid siege to them, does this not constitute warfare? The response is that the fortresses were situated at a short distance from Madinah, and the Muslims approached them without enduring significant hardship. Moreover, historical reports do not confirm the occurrence of sustained combat or bloodshed. The siege itself was brief, and thus the situation does not fall within the category of conventional warfare. The following verse explicitly sets forth the allocation of fay’: “ما أَفاءَ اللّٰہُ عَلیٰ رَسُولِہِ مِنْ أَہْلِ الْقُریٰ فَلِلّٰہِ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبیٰ وَ الْیَتَامیٰ وَ الْمَسَاکِینِ وَ ابْنِ السَّبِیلِ” Unlike war booty obtained through armed conflict, where one‑fifth is reserved and the remainder distributed among combatants, fay’ is entirely entrusted to the authority of the Messenger (صلی اللہ علیہ وآلہ وسلم) for allocation among six categories: 1. The share of God (a formal attribution signifying sanctity and priority rather than need). 2. The share of the Messenger (for his responsibilities and administrative obligations). 3. The share of close kin (ذوی القربیٰ), understood as the relatives of the Prophet (صلی اللہ علیہ وآلہ وسلم), particularly Banu Hashim. 4. Orphans. 5. The needy. 6. Travelers in distress. The principle underlying this distribution is then articulated: “کَیْ لا یَکُونَ دُوْلَةً بَیْنَ الْأَغْنِیَاءِ مِنْکُمْ” That this wealth may not circulate exclusively among the wealthy. This verse establishes a foundational economic principle within the Islamic framework: wealth must not become concentrated within a limited segment of society. While Islam recognizes private ownership, it simultaneously enforces mechanisms—such as zakat, khums, and public revenues—to ensure equitable distribution and social balance. Finally, the verse concludes with a universal directive: “وَ ما آتاکُمُ الرَّسُولُ فَخُذُوہُ وَ ما نَہاٶکُمْ عَنْہُ فَانْتَہُوا وَ اتَّقُوا اللّٰہَ اِنَّ اللّٰہَ شَدِیدُ الْعِقَاب” Although revealed in the context of fay’, this command possesses a general scope. It establishes the binding authority of the Messenger’s instructions in all spheres of life—whether legal, economic, social, or ethical. All believers are therefore obligated to accept his commands and abstain from what he prohibits, with full consciousness of God. The warning of severe punishment underscores the seriousness of this obligation.

(The Allocation of Wealth Acquired Without Warfare) The wealth that came into the possession of the Messenger of God (صلی اللہ علیہ وآلہ وسلم) under the designation of fay’, in his capacity as the head of the Islamic government, consisted of all property that came into Muslim control without armed conflict. Such wealth could play an important role in establishing economic balance within the Islamic society, because—contrary to the customs of the pre‑Islamic period—these resources were never distributed among wealthy members of tribes and clans. Rather, they were placed directly under the authority of the supreme leader of the Muslims, who could allocate them according to the principle of greatest entitlement. As mentioned in the discussion of anfal, fay’ constitutes a part of anfal, while another part consists of wealth that does not have a specified owner. This has been explained in Islamic jurisprudence, and in most such cases a larger portion of divine wealth would come under the control of the Islamic government and would subsequently be distributed among those in need. (Explanatory Note: The categories of anfal include: (1) Land abandoned by its owners, who have departed from it (such as the lands of the Jews of Banu Nadir); (2) Land voluntarily surrendered by its owners to the leader of the Muslims (such as Fadak); (3) Uncultivated lands; (4) Seashores; (5) Mountain peaks; (6) Valleys; (7) Forests; (8) Selected properties of rulers obtained in war; (9) Any portion of war booty set aside by the Muslim leader; (10) Spoils obtained from battles fought without authorization of the leader of the المسلمين; (11) Minerals; (12) The estate of a person who has no heir. There is some اختلاف among jurists regarding certain of these categories, although the majority accept them. For further clarification, reference should be made to works of fiqh.) From the foregoing, it becomes clear that there is no contradiction between the first and second verses, as was mentioned earlier. Although the first verse apparently assigns fay’ entirely to the Prophet (صلی اللہ علیہ وآلہ وسلم), and the second verse specifies six categories of expenditure, these six categories pertain to those who possess the greatest entitlement and whom the Prophet (صلی اللہ علیہ وآلہ وسلم) was especially required to consider. In other words, the Messenger of Islam (صلی اللہ علیہ وآلہ وسلم) did not retain all such wealth for his personal use; rather, in his capacity as the head and leader of the Islamic government, he expended it in those areas where necessity required. It is also noteworthy that this authority was not confined to the Prophet (صلی اللہ علیہ وآلہ وسلم). After him, it passed to the infallible Imams (علیہم السلام), and thereafter to their deputies, namely the fully qualified jurists (mujtahidun jami‘ al‑shara’it). This is because Islamic laws are never suspended, and the establishment and functioning of an Islamic government is among the most essential concerns of the Muslim community. One of the fundamental bases of such governance depends upon economic regulation, and these constitute the core principles of the Islamic economic system.

A possible question that arises here is: how has God commanded that all individuals should accept whatever the Prophet (صلی اللہ علیہ وآلہ وسلم) says without objection or hesitation? However, when we take into account the principle that the Prophet (صلی اللہ علیہ وآلہ وسلم) is infallible (معصوم), and that this status is exclusive to him and to his infallible successors, the answer to this question becomes clear. It is noteworthy that numerous traditions point to this issue, indicating that if God has granted such authority to His Prophet (صلی اللہ علیہ وآلہ وسلم), it is because He has thoroughly tested him and found him to possess the highest degree of moral excellence, being the embodiment of “خُلُقٍ عَظِيمٍ.” It is for this reason that such authority has been divinely entrusted to him. (For traditions elaborating this discussion, see Tafsir Nur al‑Thaqalayn, transliteration: Nur al‑Thaqalayn, vol. 5, pp. 279–283).

Fadak was an آباد settlement located near Khaybar, approximately one hundred and forty kilometers from Madinah. When, in 7 AH, the fortresses of Khaybar were conquered one after another by Muslim forces and the central power of the Jews was broken, the Jews residing in Fadak approached the Prophet (صلی اللہ علیہ وآلہ وسلم) with a proposal for peace. They submitted themselves and transferred half of their lands and orchards to the Prophet (صلی اللہ علیہ وآلہ وسلم), while retaining the other half. In addition, they undertook the cultivation of the lands belonging to the Prophet (صلی اللہ علیہ وآلہ وسلم) and received wages from him in return for their agricultural labor. In light of the verse concerning fay’ in this Surah, these lands were the exclusive property of the Prophet (صلی اللہ علیہ وآلہ وسلم). He utilized their income either for his personal needs or expended it on the purposes indicated in verse 7 of the same Surah. Accordingly, the Prophet (صلی اللہ علیہ وآلہ وسلم) granted all of these lands to his daughter, Fatimah al‑Zahra (سلام اللہ علیہا). This is a fact explicitly stated by numerous Shi‘i and Sunni exegetes. Among them, al‑Suyuti records in Tafsir al‑Durr al‑Manthur, through Ibn ‘Abbas, that when the verse “فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ” (al‑Rum: 38) was revealed, the Prophet (صلی اللہ علیہ وآلہ وسلم) granted Fadak to Fatimah (سلام اللہ علیہا): “أقطع رسولُ اللهِ فاطمةَ فدكاً.” (Tafsir al‑Durr al‑Manthur, transliteration: Durr al‑Manthur, vol. 4, p. 177). In the work Kanz al‑‘Ummal, written as a commentary on Musnad Ahmad, it is narrated under the topic of maintaining kinship ties from Abu Sa‘id al‑Khudri that when the aforementioned verse was revealed, the Prophet (صلی اللہ علیہ وآلہ وسلم) called Fatimah (سلام اللہ علیہا) and said: “يا فاطمة لكِ فدك” O Fatimah, Fadak belongs to you. (transliteration: Kanz al‑‘Ummal, vol. 2, p. 158). Al‑Hakim al‑Nishapuri also records this event in his historical writings. (Sharh Ibn Abi al‑Hadid, transliteration: Sharh Ibn Abi al‑Hadid, vol. 16, p. 209 onward). Ibn Abi al‑Hadid al‑Mu‘tazili likewise narrates the account of Fadak in detail in his commentary on Nahj al‑Balaghah, as have numerous other historians. However, those who viewed the continued possession of this economic resource in the hands of the wife of ‘Ali (علیہ السلام) as detrimental to their own political authority resolved to weaken the supporters of ‘Ali (علیہ السلام) in every respect and marginalize them. Under the pretext of the report “نحن معاشر الأنبياء لا نورث,” they took possession of Fadak, despite the fact that Fatimah (سلام اللہ علیہا) had lawful control over it. According to legal principles, no one demands proof from a possessor (dhū al‑yad). Nevertheless, witnesses were demanded from her. She presented witnesses that the Prophet (صلی اللہ علیہ وآلہ وسلم) had himself granted her Fadak, yet these testimonies were disregarded. In later periods, some rulers who expressed affection for Ahl al‑Bayt would temporarily return Fadak, but it would again be confiscated by subsequent authorities. This cycle was repeated multiple times by the Umayyad and Abbasid caliphs. The episode of Fadak and the various developments associated with it—both during the early period of Islam and in subsequent centuries—are profoundly sorrowful and constitute an instructive chapter in Islamic history. A thorough and analytical study of these events is necessary, so that the different historical developments of early Islam may be properly understood.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

These verses continue the discussion of the distribution of fay’ (booty without direct combat) mentioned earlier, which identified six categories of recipients. In reality, these categories include or are explicated by groups such as the orphans, the needy, and the stranded traveler (ابن السبیل). It is particularly significant that many of the Muhajirun fell under the category of Ibn al‑Sabil, since they were not inherently poor in their own lands, but were reduced to hardship as a result of migration. Accordingly, God states: “لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ” These resources are for the poor among the Muhajirin who were expelled from their homes and deprived of their properties. It is then said: “يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَيَنصُرُونَ اللَّهَ وَرَسُولَهُ أُولَـٰئِكَ هُمُ الصَّادِقُونَ” Here, three essential qualities of the Muhajirin are identified: sincerity, striving in the path of God, and truthfulness. First, their migration was not motivated by worldly gain or personal desire, but by the pursuit of divine favor and pleasure. The expression “فضل” here signifies divine reward, while “رضوان” indicates the pleasure of God, which represents a higher and more elevated spiritual goal. Their striving is continuous, as indicated by the present tense “يَنصُرُونَ,” demonstrating that their commitment was not merely verbal but confirmed through sustained action. Ultimately, they are described as “الصادقون,” reflecting the comprehensive sincerity of their faith, their love for the Prophet (صلی اللہ علیہ وآلہ وسلم), and their support of the truth. The subsequent verse proceeds to describe another group eligible for these resources, namely the Ansar, presenting a profound and eloquent characterization of them: “وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ” This expression implies that the Ansar had already prepared both their physical environment and their inner disposition for the arrival of the Muhajirin. Historically, they had facilitated the Prophet’s migration through early pledges such as those at ‘Aqabah, and by preparing the social and spiritual atmosphere of Madinah. Three further qualities of the Ansar are then described: “يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ” — they love those who migrate to them, demonstrating genuine affection free from discrimination. “وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا” — they feel no resentment or envy regarding what has been given to the Muhajirin, illustrating remarkable generosity of spirit. “وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ” — they prefer others over themselves, even when in need, exemplifying the highest degree of altruism (ithar). These qualities collectively define their moral excellence: love, magnanimity, and self‑sacrifice. Historical reports further illustrate these traits, such as incidents in which Ansar shared their wealth and even deprived themselves to provide for others. The verse concludes with a general principle: “وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ” Whoever is protected from the greed and avarice of the self, such individuals are truly successful. The term “شحّ” denotes an intensified form of miserliness that includes greed and excessive desire, and is therefore more severe than ordinary stinginess. The final verse under discussion turns to a third group, those who came after the Muhajirin and Ansar, commonly referred to as the Tabi‘un: “وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ…” This group seeks forgiveness for themselves and for those who preceded them in faith, while striving to purify their hearts from rancor and envy. Their defining characteristics are: - commitment to personal spiritual refinement through repentance and supplication, - respect and reverence for those who preceded them in faith, - and purification of the heart from all forms of malice, jealousy, and hostility. Thus, the Qur’anic framework identifies three essential virtues for this group: self‑reform, reverence for the pioneers of faith, and purification of the inner self. The term “غلّ” refers to hidden resentment or malice that penetrates the heart, encompassing a broad range of inner vices. Therefore, the believers are instructed to eliminate such tendencies and cultivate mutual love and solidarity. In summary, these verses establish a coherent moral structure for the Muslim community: the sacrifice of the Muhajirin, the altruism of the Ansar, and the spiritual refinement and sincerity of subsequent generations. Together, these qualities form the foundation of a harmonious and ethically grounded society, in which material resources are distributed not merely according to legal entitlement but in accordance with moral excellence and communal solidarity.

Some exegetes, without adequately considering the specific attributes mentioned in the preceding verse regarding the Muhajirun, the Ansar, and the Tabi‘un, adopt the view that all Companions should be regarded as intrinsically pure and beyond reproach without exception. According to this view, any actions committed by some of them—whether during the lifetime of the Prophet (صلی اللہ علیہ وآلہ وسلم) or thereafter—should be overlooked, and anyone who falls within the categories of Muhajirun, Ansar, or Tabi‘un must be accepted as entirely sacred and honored without critical examination. However, the aforementioned verse provides a decisive refutation of such a position, for it delineates, with precision and nuance, the criteria that define the true Muhajirun, Ansar, and Tabi‘un. With respect to the Muhajirun, it emphasizes sincerity, striving in the path of God, and truthfulness. Regarding the Ansar, it highlights altruism (ithar), as well as the avoidance of greed and covetousness. As for the Tabi‘un, it stresses personal spiritual refinement, reverence for those who preceded them in faith, and freedom from rancor and envy. In light of these clearly defined criteria, it becomes difficult to justify unconditional reverence for individuals who, for example, were involved in the Battle of Jamal and raised arms against their rightful leader. Such individuals neither upheld the principles of Islamic brotherhood, nor purified their hearts from rancor, envy, and self‑interest, nor honored the precedence in faith of Imam ‘Ali (علیہ السلام). On what basis, then, can all forms of critical evaluation concerning them be deemed impermissible, or unquestioning submission to their views be regarded as obligatory? Accordingly, while maintaining due respect for those who were foremost in faith, their faith and conduct must be examined with careful discernment—both in the context of the Prophet’s era and during the turbulent circumstances that followed his passing. Judgment must be based upon the criteria established by the Qur’anic verses. Loyalty should be directed toward those who remained steadfast in their covenant, while disassociation is warranted from those who severed their connection with the Prophet (صلی اللہ علیہ وآلہ وسلم) during his lifetime or thereafter. This, indeed, represents a coherent and principled approach—one that is fully consistent with the guidance of the Qur’an and the dictates of sound reason.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

Some exegetes have reported, as an occasion of revelation for these verses, a narrative whose summary is as follows: a group of the hypocrites of Madinah—among them ‘Abd Allah ibn Ubayy—secretly sent a message to the Jews of Banu Nadir, advising them to remain firm in their dwellings, not to leave their homes, and to strengthen their fortifications. They assured them that they possessed two thousand men ready to support them until the very end, and that Banu Qurayzah and their allies from the tribe of Ghatafan would likewise come to their assistance. It was this encouragement that emboldened the Jews of Banu Nadir to oppose the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم). However, during this time, one of the leaders of Banu Nadir, named Salam, addressed Huyayy ibn Akhtab—who was responsible for their policy—and warned him not to trust ‘Abd Allah ibn Ubayy. He stated that the latter intended only to incite them against Muhammad (صلی اللہ علیہ وآلہ وسلم) while himself remaining secure indoors, leaving them to face the consequences. Huyayy, however, replied that they recognized no alternative except enmity and confrontation with Muhammad (صلی اللہ علیہ وآلہ وسلم). Salam then responded that, by God, he foresaw that they would ultimately be forced to abandon their land, lose their wealth, honor, and position, have their children taken captive, and see their young men killed. (Ruh al‑Bayan, transliteration: Ruh al‑Bayan, vol. 9, p. 439; cf. al‑Durr al‑Manthur, transliteration: Durr al‑Manthur, vol. 6, p. 199). The verses under discussion are understood to describe this very incident. Some commentators have maintained that these verses were revealed prior to the event of Banu Nadir and thus constitute a form of foretelling (akhbar al‑ghayb), since their wording employs the present tense. While this grammatical form appears to support such an interpretation, the connection of these verses with the preceding ones indicates that they were revealed after the event itself, because the earlier verses refer explicitly to the defeat and exile of Banu Nadir. Accordingly, the use of the present tense here should be understood as a stylistic device (hikayat al‑hal), conveying the vividness of the situation rather than indicating chronological precedence.

Following the discussion of the episode of Banu Nadir and the presentation of the characteristics of the three groups of believers—namely the Muhajirun, the Ansar, and the Tabi‘un—the present verses introduce another group, the hypocrites, and examine their conduct in relation to this event. In doing so, they present a comparative framework through which the conditions of all groups are clarified. This comparative method is characteristic of the Qur’anic style in describing different categories of people. First, addressing the Prophet (صلی اللہ علیہ وآلہ وسلم), it is stated: “أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا …” Have you not observed the hypocrites who say to their brethren among the disbelievers from the People of the Book: if you are expelled, we will certainly leave with you; we will never obey anyone concerning you; and if you are fought, we will surely assist you. Thus, the hypocrites made three promises to the Jewish group, all of which were false. First, they pledged that if the Jews were expelled, they themselves would depart alongside them. Second, they vowed that they would never obey anyone against them. Third, they promised to stand by them in battle. However, subsequent events demonstrated that all these claims were mere fabrications. For this reason, the Qur’an emphatically declares: “وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ”. The forcefulness of this statement—combining the affirmation of God, the structure of a nominal sentence, and the particles of emphasis—reveals the inseparable link between hypocrisy and falsehood. The term “إخوانهم” (their brethren) indicates the close relationship between hypocrites and disbelievers, in contrast to the genuine brotherhood of believers described earlier. The believers demonstrated true solidarity through sacrifice and loyalty, whereas the hypocrites lacked sincerity and abandoned their associates at critical moments. The Qur’an then clarifies their failure in practice: “لَئِنْ أُخْرِجُوا لَا يَخْرُجُونَ مَعَهُمْ … وَلَئِنْ قُوتِلُوا لَا يَنْصُرُونَهُمْ”. Even if they pretend to assist, they ultimately turn their backs and flee. Thereafter, the verse explains the underlying cause of their failure: “لَأَنْتُمْ أَشَدُّ رَهْبَةً فِي صُدُورِهِمْ مِنَ اللَّهِ … ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ”. The fear of the believers is greater in their hearts than the fear of God. This stems from their lack of understanding. The term “رهبة” denotes a deep‑rooted fear accompanied by anxiety and cautiousness. This establishes a general principle: the heart cannot simultaneously contain fear of God and fear of other than God. Since all power belongs to God, one who truly knows Him cannot fear anything else. Conversely, ignorance of divine reality leads to fear of created things. The following statement further illustrates their condition: “لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَاءِ جُدُرٍ”. They will not collectively fight you except from fortified settlements or from behind walls. This indicates their reliance on material defenses due to the absence of faith and reliance upon God. At the same time, the Qur’an notes: “بَأْسُهُم بَيْنَهُمْ شَدِيدٌ”. Their hostility among themselves is intense, but when facing the believers, fear and اضطراب dominate them. A further cause of their weakness is presented: “تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّى … ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ”. They appear united, but their hearts are divided. This fragmentation arises from ignorance. The Qur’an thus identifies a profound principle: ignorance leads to shirk, shirk leads to division, and division leads to defeat. In contrast, knowledge produces tawhid, unity of purpose, and ultimately success. Therefore, outward alliances and apparent unity among those lacking faith should not be regarded as real strength, since underlying them are conflicting interests and fragmented motivations. Each individual pursues personal material gain, leading inevitably to internal contradictions. By contrast, the unity of the believers is grounded in a shared foundation of faith, tawhid, and divine values, which are inherently harmonious and non‑contradictory. Accordingly, whenever Muslims experience شکست, the fundamental cause lies in their distance from true ایمان and its values. Until they return to this foundational reality, improvement in their condition cannot be expected.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

These verses continue the discussion regarding the episode of the Jews of Banu Nadir and the hypocrites, presenting the condition of both groups through refined and striking analogies. God first states: “كَمَثَلِ الَّذِينَ مِنْ قَبْلِهِمْ قَرِيبًا ذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ” The story of the Jews of Banu Nadir is like that of those who were shortly before them—those who tasted the bitter consequences of their deeds in this world and for whom there is a painful punishment in the Hereafter. As for identifying this preceding group, since there was only a short interval between the two events, it may refer either to the Quraysh of Mecca, who experienced the bitter defeat at the Battle of Badr, or more appropriately to the Jews of Banu Qaynuqa‘, whose expulsion occurred earlier and closely parallels the case of Banu Nadir. Like them, the Banu Qaynuqa‘ were wealthy, powerful, and arrogant, and relied on their strength while threatening the Prophet (صلی اللہ علیہ وآلہ وسلم) and the Muslims. Their end, however, was ruin, exile, and painful punishment. The term “وبال” denotes a bitter and calamitous outcome, originally associated with severe rainfall that results in destructive consequences. The verse then presents an analogy concerning the hypocrites: “كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ” Their case is like that of Satan, who says to a human being, “Disbelieve,” and when he disbelieves, he says, “I am disassociated from you; indeed I fear God, the Lord of the worlds.” Regarding the referent of “الإنسان” in this verse, it may denote humanity in general—those who are misled by Satan’s deceptive promises and ultimately abandoned by him. Alternatively, it may refer specifically to figures such as Abu Jahl and his followers at the Battle of Badr, or to the story of Barsisa, the ascetic who was deceived by Satan. However, the general sense of the verse is more consistent with its wording, while the specific interpretations may be seen as particular instances of its broader meaning. The fear expressed by Satan refers, outwardly, to the punishment in this world, indicating a real and immediate fear rather than metaphorical speech. Similarly, hypocrites encourage others into dangerous situations with false promises but abandon them when trials arise, since hypocrisy is inherently devoid of loyalty. The subsequent verse clarifies the final fate of both groups—Satan and his followers, as well as the hypocrites and their allies: “فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ” Their end is that they will both be in the Fire, abiding therein eternally; that is the recompense of the wrongdoers. This establishes a fundamental truth: the path of disbelief, hypocrisy, and alliance with Satan inevitably leads to failure and destruction, both in this world and the Hereafter. In contrast, association with the believers and adherence to truth leads to success and divine favor. The following verse draws a moral conclusion from these events: “يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ” O you who believe, be mindful of God, and let every soul consider what it has sent ahead for tomorrow. The term “غد” (tomorrow) here refers to the Day of Judgment, emphasizing its nearness. The wording indicates that every individual must take personal responsibility for preparing for the Hereafter, without relying on others. The command of taqwa is then repeated: “وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ” Indeed, taqwa—conscious awareness of God—ensures the purification of deeds and sincerity in action. Its repetition serves as emphasis, as it is the foundation of all righteous conduct. The next verse warns: “وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ” Do not be like those who forgot God, so He caused them to forget themselves. This expresses a profound principle: forgetting God leads to self‑forgetfulness. When a person becomes absorbed in material desires and neglects divine purpose, he loses awareness of his own true nature and purpose. Moreover, neglecting God’s attributes leads a person to falsely imagine independence and self‑sufficiency, thereby losing sight of his dependence and reality. As a result, such individuals are described as: “أُولَٰئِكَ هُمُ الْفَاسِقُونَ” They are the ones who are truly transgressors. This concept parallels Surah al‑Tawbah (9:67), where the forgetfulness of God results in divine withdrawal of mercy and moral corruption. Finally, the concluding verse contrasts the two paths: “لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ” The companions of the Fire and the companions of Paradise are not equal. These two groups differ completely—in their worldview, their conduct, their moral orientation, and their ultimate destiny. One is immersed in remembrance of God and preparation for the Hereafter, while the other is consumed by worldly desires and heedlessness. The verse concludes with a decisive statement: “أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ” The companions of Paradise are the truly successful. Thus, true success lies not only in the Hereafter but also in this world, in attaining peace, purpose, and divine proximity, while ultimate loss belongs to those who forget God and thereby lose themselves.

What has been described in the preceding verses regarding the breach of trust by the hypocrites and their abandoning of their allies in moments of crisis is a phenomenon whose examples have been repeatedly observed in human experience. Such individuals resemble the misleading activity of Satan: they insinuate doubts into the hearts of people, promise them all forms of support, send them into the arena of trials, and involve them in various forms of wrongdoing. Yet in critical moments, they abandon them in the very midst of conflict, fleeing for the sake of self‑preservation and personal interest. This is the fate of those who align themselves with hypocrites and establish bonds of loyalty with them. A living parallel can be seen in agreements entered into by dominant global powers—who may be likened, in this context, to the “forces of deception”—with the leaders of dependent states. It has often been observed that such allied states, having devoted all their resources in apparent loyalty to these powerful supporters, are left entirely isolated in times of severe crisis and are ultimately abandoned on all sides. It is at this point that one can better appreciate the Qur’anic message: “كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِّنكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ” Their example is like that of Satan, when he says to a human being, “Disbelieve”; but when he disbelieves, he says, “I am disassociated from you; indeed, I fear God, the Lord of the worlds.”

Some exegetes and scholars of hadith have, under these verses, presented a meaningful narrative concerning Barsisa, the ascetic of the Children of Israel, which serves as a lesson of admonition for all individuals. By reflecting upon this account, one may safeguard oneself from the deception of Satan, for the one who falls into his enticement becomes subject to divine punishment. The summary of this account is as follows: Among the Children of Israel there was a renowned ascetic named Barsisa, who had engaged in prolonged worship of God. As a result, he reached such a spiritual station that gravely ill individuals were brought to him, and by means of his supplication they would regain health and well‑being. One day, the brothers of a respectable woman brought her to him and it was agreed that she would remain in his care for a certain period so that she might be healed. At that point, Satan began to whisper to him, gradually ensnaring him in his deception until the ascetic committed an immoral act with the woman. After some time, it became apparent that she had become pregnant—indeed, one sin often leads to greater sins. He then killed the woman and buried her in a secluded place in the wilderness. The woman’s brothers came to learn of this grievous crime committed by the ascetic. The news spread throughout the city and eventually reached the ruler, who set out with a group of people to ascertain the truth. When the crime was proven, the ascetic was dragged out from his place of worship. After confessing his guilt, it was decreed that he be crucified. As he was about to be executed, Satan appeared before him and said: “It was I who caused you to fall into this affliction. Now, if you obey what I say, I will arrange for your deliverance.” The ascetic asked: “What must I do?” Satan replied: “Only one prostration to me will suffice.” The ascetic said: “In the condition you see me in, I cannot prostrate.” Satan answered: “A mere gesture will be sufficient.” The ascetic then made a gesture with his eyes or hand, thereby offering a prostration to Satan. In that very state he died and departed this world as a disbeliever. (Majma‘ al‑Bayan, transliteration: Majma al‑Bayan, vol. 9, p. 265; Tafsir Qurtubi, transliteration: Qurtubi, vol. 9, p. 6518; Tafsir Ruh al‑Bayan, transliteration: Ruh al‑Bayan, vol. 9, p. 446).

The preceding verses emphasized that a human being must consider what provision of deeds he has sent forward for the Day of Judgment: “وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ” In reality, the true capital of a person in the arena of the Hereafter consists of those actions and deeds that he himself has sent ahead. No one else is concerned with sending anything on his behalf after his death, and even if something is sent, it does not possess the same value. In this regard, a hadith of the Messenger of God (صلی اللہ علیہ وآلہ وسلم) states: Spend in the way of God, even if it be three measures of dates, or less than that, or even a handful—or even half a date. And if a person cannot manage even this, then let him gladden hearts through pure and kind words. For on the Day of Judgment, when a person is presented before God, He will say: “Did I not do such and such for you? Did I not grant you hearing and sight? Did I not bestow upon you wealth and children?” The servant will reply, “Yes.” Then God will say: “Now see what you have sent forward for yourself.” (فینظر قدّامه وخلفه وعن یمینه وعن شماله فلا یجد شیئاً یقی به وجهه من النّار) He will look ahead, behind, to his right and to his left, and he will find nothing with which he can protect his face from the Fire. (Tafsir Nur al-Thaqalayn, transliteration: Nur al‑Thaqalayn, vol. 5, p. 292). In another narration, it is reported that the Prophet (صلی اللہ علیہ وآلہ وسلم) was seated with some of his companions when a group from the tribe of Mudar arrived. They had swords tied around their waists and were prepared for striving in the way of God, yet their clothing was poor and the signs of hunger and hardship were visible on their faces. Upon seeing their condition, the complexion of the Prophet (صلی اللہ علیہ وآلہ وسلم) changed. He entered the mosque, ascended the pulpit, praised God, and then recited the verse: “يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ” Thereafter, he said: Spend in the way of God before your strength and ability are taken away, and give charity before obstacles arise. Whoever possesses dinars should give from his dinars, whoever has dirhams should give from his dirhams, and whoever has wheat or barley should give from them. Let none consider anything insignificant—even half a date. At that moment, a man from the Ansar stood and presented a pouch to the Prophet (صلی اللہ علیہ وآلہ وسلم), whereupon signs of joy appeared on his noble face. He then said: Whoever initiates a good practice (سُنَّة حسنة), and people act upon it, shall receive its reward and the reward of all who act upon it, without any diminution in their reward. And whoever initiates an evil practice (سُنَّة سيئة), shall bear its burden and the burden of all who act upon it, without any diminution in their burden. The companions then stood up—each bringing what he possessed: some brought dinars, others dirhams, and others whatever resources were available to them. In this way, a substantial amount of assistance was gathered and distributed among those in need. (Tafsir al-Durr al-Manthur, transliteration: Durr al‑Manthur, vol. 6, p. 201). These same concepts are repeatedly emphasized in other Qur’anic verses. For example, in Surah al‑Baqarah (2:110), it is stated: “وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَمَا تُقَدِّمُوا لِأَنْفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ” Establish prayer, give zakat, and whatever good you send forward for yourselves, you will find it with God; indeed, God is fully aware of what you do.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

After the preceding verses, which possess the capacity to penetrate human hearts in various ways and which presented their decisive issues in a vivid and dynamic form, these verses—being the concluding verses of Surah al‑Hashr and shedding light upon the general character of Qur’anic verses—reveal that the influence of the Qur’an is so profound that, if it were revealed upon mountains, it would shake them completely. Yet it is astonishing that this hard‑hearted human being listens to it, but is not shaken by it. Thus, the Almighty first states: "لَوْ أَنْزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ" "And these are the parables which We set forth for mankind so that they may reflect." (وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ). Many exegetes have interpreted this verse metaphorically, stating that if mountains—despite their hardness—possessed intellect and perception, and if these verses were revealed upon them instead of human beings, they would tremble and split apart. Yet a group of hard‑hearted humans hear them and remain entirely unaffected. The expression (وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ) has been taken as evidence for this interpretation. Other exegetes have understood the verse in its literal sense, maintaining that all entities in existence, including mountains, possess a certain degree of perception; therefore, if these verses were revealed upon them, they would indeed shatter. As evidence for this view, they cite Surah al‑Baqarah (2:74): "ثُمَّ قَسَتْ قُلُوبُكُمْ... وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ" However, the term “مثل” in the verse may also be understood in the sense of “description,” as it frequently occurs in the Qur’an, and thus does not contradict the former interpretation. It is noteworthy that the verse first describes the mountains as humbling themselves (خَاشِعًا) before the Qur’an, and then adds that they would split apart (مُّتَصَدِّعًا), indicating a gradual penetration of the Qur’anic influence, manifesting increasingly over time until their strength fails and they are shattered. Following this, the subsequent verses present an important cluster of Divine Attributes (صفاتِ جلال و جمال), which play a powerful role in moral and spiritual refinement. In three verses, the Qur’an enumerates fifteen attributes—eighteen including repetitions and the attribute of unity—each verse beginning with the affirmation of Divine Oneness and guiding the human being toward the luminous domain of the Names and Attributes of God. It is stated: "هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَٰنُ الرَّحِيمُ" This begins with the foundation of Tawhid, which is the essence of all Divine Attributes, and establishes God’s knowledge over both the unseen and the seen. All realms—whether perceptible or beyond perception—are equally known to Him. This awareness instills a sense of constant Divine presence in the human being. Thereafter, His universal mercy (رحمن) and particular mercy toward believers (رحیم) are mentioned, offering hope and spiritual support along the path toward God. The second verse elaborates further: "هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ" These attributes describe God’s absolute sovereignty (الملك), transcendence (القدوس), granting of peace and security (السلام), bestowal of safety and faith (المؤمن), guardianship (المهيمن), power (العزيز), corrective authority (الجبار), and supreme greatness (المتكبر). The third verse completes the enumeration: "هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ" Here, God is described as the Creator (الخالق), the Originator without precedent (البارئ), the Fashioner who gives form (المصور), and the possessor of all Beautiful Names (لَهُ الْأَسْمَاءُ الْحُسْنَى). All creation glorifies Him (يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ), and He is again affirmed as All‑Mighty and All‑Wise (العزيز الحكيم). In summary, across these three verses, the Qur’an presents a comprehensive portrayal of Divine attributes. These include: 1. عالم الغیب والشہادۃ 2. رحمن 3. رحیم 4. ملک 5. قدوس 6. سلام 7. مؤمن 8. مہیمن 9. عزیز 10. جبّار 11. متکبر 12. خالق 13. باری 14. مصور 15. حکیم 16. مالک الاسماء الحسنیٰ 17. مورد تسبیح تمام موجودات With the inclusion of Tawhid, the attributes amount to eighteen. The structure of these verses begins with the Divine Essence, proceeds to the realm of creation, and then leads the seeker back from creation to the Creator. In doing so, it trains the heart to become a manifestation of Divine Attributes and a receptacle of divine نور, cultivating piety and preparing the human being for proximity to God. Ultimately, the human being joins all created entities in proclaiming Divine glorification—“سبوح قدوس.” For this reason, it is not surprising that these verses have been accorded extraordinary importance in Islamic traditions, emphasizing reflection and deep contemplation upon their meanings.

The effect of the Qur’an upon minds and hearts is an undeniable reality, and throughout the long history of Islam there exist numerous testimonies to this fact. It has been expressly demonstrated that even the hardest of hearts would soften upon hearing a few Qur’anic verses, to such an extent that individuals would immediately submit themselves to Islam. Only the obstinate and perversely misguided remained unaffected—those in whom there was fundamentally no inclination toward guidance. For this reason, we read in the previously mentioned verses that God declares: "لو أنزلنا هذا القرآن على جبل لرأيته خاشعًا متصدعًا من خشية الله" Had this Qur’an been sent down upon a mountain, you would have seen it humbled and rent asunder out of fear of God. This statement reflects the compelling force and profound spiritual attraction of the divine word—a force that is perceptible even today during its recitation.

These concluding verses of the Surah, which comprise an important portion of the Divine Names and Attributes (اسماء و صفاتِ الٰہی), are profoundly elevating, majestic, and deeply instructive for humanity. They convey the message that if one seeks proximity to God and aspires to true greatness and perfection, one must kindle within oneself a reflection of these divine attributes. It is reported in some traditions that the Greatest Name of God (اسمِ اعظم) is contained in the final verses of Surah al‑Hashr. (Majma‘ al‑Bayan, transliteration: Majma al‑Bayan, vol. 9, p. 267). In a hadith of the Prophet (صلی اللہ علیہ وآلہ وسلم), it is stated: (مَن قرأ آخر الحشر غُفِرَ له ما تقدّم من ذنبِه وما تأخّر) Whoever recites the ending of Surah al‑Hashr will have his past and future sins forgiven. (Tafsir Nur al‑Thaqalayn, transliteration: Nur al‑Thaqalayn, vol. 5, p. 293). Another narration states: (مَن قرأ لو أنزلنا هذا القرآن... إلى آخرها، فمات من ليلته، مات شهيداً) Whoever recites the verses beginning with “لو أنزلنا هذا القرآن…” to the end, and dies that same night, dies as a martyr. (Tafsir Nur al‑Thaqalayn, transliteration: Nur al‑Thaqalayn, vol. 5, p. 293). It is also reported that a Companion asked the Messenger of God (صلی اللہ علیہ وآلہ وسلم) about the Greatest Name of God, and he replied: (عليك بآخر الحشر وأكثر قراءتها) Adhere to the concluding verses of Surah al‑Hashr and recite them frequently. When the question was repeated, the same answer was given. (Tafsir Nur al‑Thaqalayn, transliteration: Nur al‑Thaqalayn, vol. 5, p. 293). Another narration states: (إنها شفاء من كل داء إلا السام، والسام الموت) These verses are a cure for every illness except death. (Tafsir al‑Durr al‑Manthur, transliteration: Durr al‑Manthur, vol. 6, p. 201). In summary, numerous traditions in both Shi‘i and Sunni sources emphasize the عظمت and significance of these verses, encouraging reflection, contemplation, and deep engagement with their meanings. It is noteworthy that the Surah begins with the glorification (تسبیح) of God and the Names العزيز الحكيم, and it concludes in the same manner. This reflects that the central purpose of the Surah is to cultivate true knowledge of God, His glorification, and awareness of His sacred Names and Attributes. A detailed discussion of the Divine Names (اسماء الحسنیٰ), referenced in these verses, has been presented earlier under Surah al‑A‘raf, verse 18. (Tafsir Namuneh, transliteration: Tafsir Namune, vol. 4, p. 344 onward). O God! By the greatness of Your Beautiful Names and Sacred Attributes, make our hearts humble and receptive before the Qur’an. O Lord! The snares of Satan are severe; without Your grace and mercy, it is difficult for us to be protected. Grant us refuge in Your لطف و کرم and safeguard us from the whisperings of Satan. O Sustainer! Grant us the spirit of altruism (ایثار) and piety (تقویٰ), keep us distant from miserliness, rancor, and envy, and protect us from self‑conceit and selfishness. Āmīn، يا ربّ العالمين.