Surah Al-Hashr: The Perfect Prayer for Seeking Guidance and Blessings

Al Quran: Discover the beautiful words and profound meaning of surah Al-Hashr, and learn how to recite it with proper Arabic and its translation.

Surah Al-Hashr

Al-Hashr is the 59th chapter of the Qur'an and has 24 Āyahs. The chapter is named al-hashr because the word hashr, meaning 'exile' or 'banishment', appears in verse 2, describing the expulsion of Jewish Banu Nadir tribe from their settlements. The surah features 15 attributes of God in the last three verses. A similitude is given in verse 21. Verse 6 may be related to the controversies of the land of Fadak.Surah Al-Hashr opens with God proclaiming: 1 Whatsoever is in the heavens and whatsoever is on the earth glorifies God. And He is the Almighty, the All-Wise.In Tafsir ibn kathir, Al-Hafiz ibn Kathir explained the significance of the Ayah. He wrote: “Everything glorifies God in its own way. God states that everything that exists in the heavens and on the earth praises, glorifies, reveres and prays to Him and affirms His Oneness." Further, God said in another Ayah: The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorificationAli, the cousin of Muhammad, narrates about the following verse: 7 Whatever God grants to His Messenger of the people of the towns, belongs to God, the Messenger, the kinsfolk, the orphans, the destitute . . . saying that "We are the Ahl al-Bayt and this applies to such persons from us exclusively. It is the way God has honored His Holy Prophet and has honored us instead of providing us the unlawful things in the hands of people".The last four Ayahs and commentary by ibn Kathir read:21 Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of God. Such are the parables which We put forward to mankind that they may reflect.Commenting on Ayah 21, Al-Hafiz Ibn Kathir wrote: “God the Exalted emphasizes the greatness of the Qur’an, its high status and of being worthy of making hearts humble and rent asunder upon hearing it, because of the true promises and sure threats that it contains."22 He is God, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.Commenting on Ayah 22, Al-Hafiz Ibn Kathir wrote:“God states that He Alone is worthy of worship, there is no Lord or God for the existence, except Him. All that is being worshiped instead of God are false deities. God is the All-Knower in the unseen and the seen, He knows all that pertains to the creations that we see, and those we cannot see. Nothing in heaven or on earth ever escapes His knowledge, no matter how great or insignificant, big or small, including ants in darkness.“God’s statement, ‘He is the Most Gracious, the Most Merciful’ . . . asserts that God is the Owner of the wide encompassing mercy that entails all of His creation. He is Ar-Rahman and Ar-Rahim of this life and of the Hereafter.”23 He is God, beside Whom lā ilaha illā-llah, Al-Malik, Al-Quddus, As-Salam, Al-Mu’min, Al-Muhaymin, Al-Aziz, Al-Jabbar, Al-Mutakabbir. Glory be to God! Above all that they associate as partners with Him.Al-Hafiz Ibn Kathir then set out the meaning of God's Names that are listed in Ayah 23. He wrote that Al Malik means "The Owner and King of all things, Who has full power over them without resistance or hindrance". He explained that Al-Quddus, means "‘The Pure’, according to Wahb bin Munabbih, while Mujahid and Qatadah said that Al-Quddus means ‘The Blessed’. Ibn Jurayj said that Al-Quddus means ‘He whom the honorable angels glorify'." As-Salam, means "Free from any defects or shortcomings that lessen or decrease His perfect attributes and actions" while Al-Mu’min means one "Who has granted safety to His servants by promising that He will never be unjust to them. According to Ad-Dahhak who reported it from Abd Allah ibn Abbas. Qatadah said that Al-Mu’min means that ‘God affirms that His statements are true’, while Ibn Zayd said that it means, ‘He attested to His faithful servants’ having faith in Him. Al-Hafiz Ibn Kathir noted that Al-Muhaymin meant, according to Ibn ‘Abbas and others, ‘The Witness for His servants actions’, that is the Ever-Watcher over them.Al-Aziz means "He is the Almighty, Dominant over all things. Therefore, His majesty is never violated, due to His might, greatness, irresistible power and pride". Al-Jabbar, Al-Mutakabbir means "The Only One worthy of being the Compeller and Supreme. There is a Hadith in the Sahih Collection in which God said: ‘Might is my Izar and pride is My Rida; if anyone disputes any one of them with Me, then I will punish him.’”24 He is God, Al-Khaliq, Al-Bari and Al-Musawwir. To Him belongs the Best Names. All that is in the heavens and the earth glorify Him. And He is the Almighty, the All-Wise.Commenting on Ayah 24, Al-Hafiz Ibn Kathir wrote: "Al-Khaliq refers to measuring and proportioning, Al-Bari refers to inventing and bringing into existence What he has created and measured. Surely, none except God is able to measure, bring forth and create whatever He wills to come to existence. God’s statement, Al-Khaliq, Al-Bari, Al-Musawwir means, if God wills something, He merely says to it ‘be’ and it comes to existence in the form that He wills and the shape He chooses.”

Al-Mumtahana

Al-Mujadila

Al-Hashr

قد سمع

تفسير : all that is in the heavens and all that is in the earth glorifies god, that is to say, [all that is in them] exalts him as being transcendent (the lām [of li’llāhi, ‘god’] is extra; the use of mā [instead of the personal min] is meant to indicate a predominance [of non-rational beings in the heavens and the earth]). and he is the mighty, the wise, in his kingdom and [in] his actions [respectively].

Sabbaha lillahi ma fee alssamawati wama fee alardi wahuwa alAAazeezu alhakeemu

تفسير : it is he who expelled those who disbelieved of the people of the scripture, namely, the jews of the banū al-nadīr, from their homelands, [from] their dwellings at medina, at the first exile, that is, their exile to syria, the last [exile] being their banishment to khaybar by ‘umar during his caliphate. you did not think, o believers, that they would go forth, and they thought that they would be protected (māni‘atuhum is the predicate of an, ‘that’) by their fortresses (husūnuhum, the agent of the verb [māni‘atuhum], with which the predication is completed) from god, from his chastisement. but god, his command and his chastisement, came at them from whence they had not reckoned, [from whence] had never occurred to them, from the part of the believers, and he cast terror (ru‘b or ru‘ub) into their hearts, by having their chief ka‘b b. al-ashraf slain, destroying [as they did] (read yukharribūna; or yukhribūna, [derived] from [4th form] akhraba) their houses, in order to take away with them what they valued of wood and so on, with their own hands and the hands of the believers. so take heed, o you who have eyes!

Huwa allathee akhraja allatheena kafaroo min ahli alkitabi min diyarihim liawwali alhashri ma thanantum an yakhrujoo wathannoo annahum maniAAatuhum husoonuhum mina Allahi faatahumu Allahu min haythu lam yahtasiboo waqathafa fee quloobihimu alrruAAba yukhriboona buyootahum biaydeehim waaydee almumineena faiAAtabiroo ya olee alabsari

تفسير : and had god not prescribed, [had he not] decreed, banishment for them, departure from their homeland, he would have chastised them in this world, by having them killed or taken captive, as he did with the jews of [banū] qurayza, and in the hereafter there is for them the chastisement of the fire.

Walawla an kataba Allahu AAalayhimu aljalaa laAAaththabahum fee alddunya walahum fee alakhirati AAathabu alnnari

تفسير : that is because they defied, they opposed, god and his messenger; and whoever defies god, indeed god is severe in retribution, against him.

Thalika biannahum shaqqoo Allaha warasoolahu waman yushaqqi Allaha fainna Allaha shadeedu alAAiqabi

تفسير : whatever palm-trees you cut down, o muslims, or left standing on their roots, it was by god’s leave: he gave you the choice in this matter, and in order that, by giving [you] leave to cut them down, he might disgrace those who are immoral, the jews, in return for their objection that the cutting down of productive trees was [deliberate] spoiling [of the land].

Ma qataAAtum min leenatin aw taraktumooha qaimatan AAala osooliha fabiithni Allahi waliyukhziya alfasiqeena

تفسير : and whatever spoils god has given to his messenger from these, you did not, o muslims, spur for it any (min is extra) horses or camels, that is to say, you did not suffer any hardship in [securing] it, but god gives his messengers sway over whomever he will, and god has power over all things: hence you have no right to any of this [booty], rather it is exclusively for the prophet (s) and those of the four categories mentioned with him in the next verse, [to be dispensed] in accordance with the way in which he used to divide it up, such that each would receive a fifth of the fifth and the rest being the prophet’s (s), for him to do with as he pleases — thus he gave of it to the emigrants and three from among the helpers, on account of their poverty.

Wama afaa Allahu AAala rasoolihi minhum fama awjaftum AAalayhi min khaylin wala rikabin walakinna Allaha yusallitu rusulahu AAala man yashao waAllahu AAala kulli shayin qadeerun

تفسير : whatever spoils god has given to his messenger from the people of the towns, such as al-safrā’, wādī al-qurā and yanbu‘, belong to god, dispensing with it as he will, and to the messenger and to the near of kin, the prophet’s kin, from among the banū hāshim and the banū al-muttālib, and the orphans, the [orphaned] children of muslims, those whose parents have died and who are impoverished, and the needy, those muslims in need, and the traveller, the muslim who may be cut off [from all resources] on a remote journey: in other words, they [these spoils] are the due of the prophet (s) and [those of] the four categories, divided up in the way that he used to, where each category received a fifth of the fifth, with the rest being his [the prophet’s], so that these, the spoils — this being the justification for the division of these [spoils] in this way, do not (kay-lā: kay functions like lā with a following implied an [sc. an-lā]) become a thing circulating, handed round, between the rich among you. and whatever the messenger gives you, of spoils or otherwise, take it; and whatever he forbids you, abstain [from it]. and fear god. surely god is severe in retribution.

Ma afaa Allahu AAala rasoolihi min ahli alqura falillahi walilrrasooli walithee alqurba waalyatama waalmasakeeni waibni alssabeeli kay la yakoona doolatan bayna alaghniyai minkum wama atakumu alrrasoolu fakhuthoohu wama nahakum AAanhu faintahoo waittaqoo Allaha inna Allaha shadeedu alAAiqabi

تفسير : [at] the poor emigrants (li’l-fuqarā’i is semantically connected to an omitted [verb], that is to say, a-‘ajibū, ‘what! do they marvel [at the poor emigrants]’) who have been driven away from their homes and their possessions that they should seek bounty from god and beatitude and help god and his messenger? those — they are the sincere, in their faith.

Lilfuqarai almuhajireena allatheena okhrijoo min diyarihim waamwalihim yabtaghoona fadlan mina Allahi waridwanan wayansuroona Allaha warasoolahu olaika humu alssadiqoona

تفسير : and those who had settled in the hometown, that is, medina, and [had abided] in faith, that is to say, [those who] had embraced it with enthusiasm — these being the helpers, before them, love those who have emigrated to them, and do not find in their breasts any need, any envy, of that which those [others] have been given, that is to say, of what the prophet (s) had given the emigrants from the [seized] possessions of the banū al-nadīr, [a share which was] exclusively theirs; but prefer [others] to themselves, though they be in poverty, in need of that which they prefer for [those] others [to have]. and whoever is saved from the avarice of his own soul, its covetousness for [acquiring] possessions, those — they are the successful.

Waallatheena tabawwaoo alddara waaleemana min qablihim yuhibboona man hajara ilayhim wala yajidoona fee sudoorihim hajatan mimma ootoo wayuthiroona AAala anfusihim walaw kana bihim khasasatun waman yooqa shuhha nafsihi faolaika humu almuflihoona

تفسير : and those who will come after them, after the emigrants and the helpers, up to the day of resurrection, say, ‘our lord, forgive us and our brethren who preceded us in [embracing] the faith, and do not place any rancour, any spite, in our hearts toward those who believe. our lord, you are indeed kind, merciful!’.

Waallatheena jaoo min baAAdihim yaqooloona rabbana ighfir lana waliikhwanina allatheena sabaqoona bialeemani wala tajAAal fee quloobina ghillan lillatheena amanoo rabbana innaka raoofun raheemun