59- Surat Alhashr/Tafseer
24 Verses, Medinan (revealed in Medina)
A'auzu Bellahi mena alshaytani alrajeem
I seek refuge in Allah from the accursed Satan
Besmi Ellahi Alrhmani Alraheem
In the name of Allah, the Most Gracious, the Most Merciful
Sabbaha li-llahi ma fee alsamawati wa ma fee al-ardi wa huwa Al-Azizu Al-Hakeem (1).
Whatever is in the heavens and whatever is on the earth glorifies Allah, and He is the Almighty, the All-Wise.
Huwa allazi akhraja allazina kafaru men ahli elkitabi men diyarehim li-awwali elhashri ma zanantum an yakhruju wa zannu annahum mani-atuhum husunuhum mena Allahi fa-atahumu Allahu men haythu lam yahtasibu wa qazafa fee qulubihimu alru'ba youkhribuna buyutahum be-aydihim wa aydi al-mu'mineena fa'tabiru ya-auli al-absar (2).
He is the One who expelled those who disbelieved from among the people of the Book from their homes at the first gathering, you did not think that they would leave, and they thought that their fortresses would protect them from Allah, but Allah came to them from where they did not expect, and He cast terror into their hearts, they destroyed their houses by their hands and the hands of the believers, so Learn a lesson O you who have vision.
Wa lawla an kataba Allahu alayhimu al-jalaa la-azzabahum fee eldunia wa lahum fee al-akherati azabu alnar (3).
And if not that Allah had decreed the exile for them, He would have punished them in the world, and for them in the Hereafter is the punishment of the Fire.
Zalika bi-annahum shaqqu Allaha wa rasulahu wa man youshaqqi ellaha fa-inna Allaha shadeedu al-iqab (4).
That is because they opposed Allah, and His Messenger, and whoever opposes Allah, then indeed, Allah is Severe in punishment.
Ma qata'tum men leenatin aww taraktumuha qa-imatan ala ausuliha fa-bi-izni ellahi wali-youkhziya al-faseqeen (5).
Whatever you have cut down of palm-trees or left them standing on their roots, it was by the permission of Allah, and so that He might disgrace the disobedient.
Wa ma afaa Allahu ala rasulihi menhum fa-ma awjaftum alayhi men khaylin wa la rikabin wa lakinna Allaha yousallitu rusulahu ala man yasha-ou wa Allahu ala kulli shayy-in qadeer (6).
And what Allah restored to His Messenger from them, you did not spur for it any horses or camels, but Allah gives His Messengers power over whom He wills, and Allah is All-Powerful over everything.
Ma afaa Allahu ala rasulihi men ahli elqura fa-li-llahi wa-lil-rasuli wa li-zi elqurba wal-yatama wal-masakeeni wa-bni elsabeeli kay la yakuna dulatan bayna al-aghniyai menkum wa ma atakumu alrasulu fa-khuzuhu wa ma nahakum anhu fa-ntahu wa-ttaqu Allaha inna Allaha shadeedu al-iqab (7).
And what Allah restored to His Messenger from the people of the towns, it is for Allah, and for the Messenger, and for the near of kin, and the orphans, and the needy, and the wayfarer, so that it may not circulate only between the rich from among you, and whatever the Messenger has given you, then Take it, and what He has forbidden you, then Refrain from, and Fear Allah, indeed, Allah is Severe in punishment.
Lil-fuqarai al-muhajireena allazina aukhriju men diyarihim wa amwalihim yabtaghuna fadlan mena Allahi wa ridwanan wa yansuruna Allaha wa rasulahu aulaeka humu alsadiqun (8).
For the poor Emigrants who were expelled from their homes and their properties, seeking bounty from Allah and pleasure, and supporting Allah and His Messenger, those are the truthful.
Wa allazina tabawwau aldara wal-imana men qablihim youhibbuna man hajara ilayhim wa-la yajiduna fee sudurihim hajatan memma auto wa you'theiruna ala anfusihim wa laww kana bihim khasasatun wa man youqa shuhha nafsihi fa-aulaeka humu al-muflihun (9).
And those who were settled in the homeland and in faith before them, they love those who emigrated to them, and do not find any want in their breasts of what they were given, and give preference to them over themselves even though they are in privation, and whoever is protected from the stinginess of his soul, then those are the successful ones.
Wa allazina ja-ou men ba'dihim yaquluna Rabbana eghfir lana wa li-ikhwanina allazina sabaquna bil-imani wa-la taj-al fee qulubina ghillan le-llazina amanu Rabbana innaka Ra-ufun Raheem (10).
And those who came after them, they say, Our Lord, Forgive us and our brothers who preceded us in faith, and Do not place in our hearts any rancor against those who believed, Our Lord, indeed You are Most Kind, Most Merciful.
A-lam tara ila allazina nafaqu yaquluna li-ikhwanihimu allazina kafaru men ahli elkitabi la-in aukhrijtum la-nakhrujanna ma-akum wa-la nutiu feekum ahadan abadan wa-in qutiltum la-nansurannakum wa Allahu yashhadu innahum la-kazibun (11).
Did not you see those who practice hypocrisy, saying to their brothers who disbelieved from among the people of the Book, if you are expelled, we will surely go out with you, and we will not obey anyone about you, ever, and if you are fought, we will surely help you, and Allah bears witness that they are liars.
La-in aukhriju la yakhrujuna ma-ahum, wa la-in qutilu la yansurunahum, wa la-in nasaruhum la-youwallunna al-adbara thumma la yunsarun (12).
If they are expelled, they will not go out with them, and if they are fought, they will not help them, and even if they help them, they will surely turn their backs, then they will not be helped.
La-antum ashaddu rahbatan fee sudurihim mina Allahi zalika bi-annahum qawmun la yafqahun (13).
You are more fearful within their breasts than Allah, that is because they are a people who do not understand.
La youqatilunakum jamee-an ella fee quran muhassanatin aww men warai judurin ba'suhum baynahum shadeedun tahsabuhum jamee-an wa qulubuhum shatta zalika bi-annahum qawmun la ya'qilun (14).
They will not fight you all except within fortified towns or from behind walls, their violence among themselves is severe, you think that they are together, but their hearts are diverse, that is because they are a people who do not reason.
Ka-mathali allazina men qablihim qareeban zaqu wabala amrihim wa lahum azabun aleem (15).
Like the example of those shortly before them, they tasted the evil consequence of their affair, and for them there is a painful punishment.
Ka-mathali alshaytani iz qala lil-insani ekfur fa-lamma kafara qala inni baree-on minka inni akhafu Allaha Rabba al-alameen (16).
Like the example of Satan when he says to man Disbelieve, but when he disbelieves, he says indeed, I am disavowing you, indeed, I fear Allah, the Lord of the worlds.
fa-kana aqibatahuma annahuma fee elnari khalidayni feeha wa zalika jazau alzalimeen (17).
So the end of both of them is that they will be in the Fire, abiding therein forever, and that is the recompense of the wrongdoers.
Ya-ayyuha allazina amanu ettaqu Allaha wal-tanzur nafsun ma qaddamat li-ghadin wa-ttaqu Allaha inna Allaha Khabeerun bi-ma ta'malun (18).
O you who have believed! Fear Allah, and let every soul look to what it has put forth for tomorrow, and Fear Allah, indeed, Allah is All-Aware of what you do.
Wa-la takunu ka-llazina nasu Allaha fa-ansahum anfusahum aulaeka humu al-fasiqun (19).
And Do not be like those who forgot Allah, so He made them forget themselves, those are the disobedient.
La yastawi as-habu alnari wa as-habu al-jannati as-habu al-jannati humu al-faezun (20).
Not equal are the companions of the Fire, and the companions of Paradise, the companions of Paradise are the successful ones.
Laww anzalna haza al-qurana ala jabalin la-ra-aytahu khashi-an mutasaddi-an men khashyati ellahi wa tilka al-amthalu nadribuha li-nasi la-allahum yatafakkarun (21).
If We had sent down this Quran on a mountain, you would have seen it humbled, and coming apart from fear of Allah, and these examples, We present to the people, so that they may give thought.
Huwa Allahu allazi la ilaha illa huwa Alimu al-ghaybi wa alshshahadati huwa Alrahmanu Alraheem (22).
He is Allah, besides whom there is no god, the Knower of the unseen and the witnessed, He is the Most Gracious, the Most Merciful.
Huwa Allahu allazi la ilaha illa huwa Al-Maliku Al-Quddusu Alsalamu al-Mu'minu Al-Muhayminu Al-Azizu Al-Jabbaru Al-Mutakabbiru subhana Allahi amma youshrikun (23).
He is Allah, besides whom there is no god, the King, the Holy, the Giver of peace, the Guarantor, the Dominator, the Almighty, the Irresistible, the Majestic, Glory to be Allah from what they associate.
Huwa Allahu al-Khaliqu Al-Bariu Al-Musawwiru lahu al-asmau al-husna yousabbihu lahu ma fee alsamawati wa al-ardi wa huwa Al-Azizu Al-Hakeem (24).
He is Allah, the Creator, the Designer, the Giver of shapes, to Him belong the Most Beautiful Names, whatever is in the heavens and the earth is glorifying Him, and He is the Almighty, the All-Wise.
Simplified interpretation:
Surat Alhashr is one of the seven Surahs of the Holy Quran that begin with glorification, and it is the only Surah that begins with glorification and ends with it. Surat Alhashr is called Surat Alnadir relative to the Jews of Banu Alnadir with whom Allah's Messenger Muhammad (PBUH) made a covenant when He came to Medina, but they broke the covenant that was between them and Him (PBUH), so they were expelled from Medina, as Sa'id bin Jubair reported: "I said to Ibn Abbas What about Surat Altawbah?, whereupon, he said as for Surat Altawbah it is the scandalous one, it continues to be revealed, and among them...., and among them...., until they thought that it would not leave anyone of them except mentioned therein, I again said What about Surat Alanfal?, he said it was revealed about the Battle of Badr, I again asked him about Surat Alhashr, he said it was revealed in connection with Banu Alnadir" (Sahih Muslim 3031).
Allah Almighty says in the first verse (1) "Whatever is in the heavens and whatever is on the earth glorifies Allah, and He is the Almighty, the All-Wise", that is, Allah affirms that whatever is in the Heavens and the earth glorifies Him, so all creatures glorify their Creator, and Allah assures in Aya (44) of Surat Alisraa that man does not understand their manner of glorification. And Allah is the Almighty who is Severe in His revenge on those who disobeyed Him, and He is All-Wise who manages His creation with wisdom in His laws and destiny.
Allah Almighty says in the next verse (2) "He is the One who expelled those who disbelieved from among the people of the Book from their homes at the first gathering, you did not think that they would leave, and they thought that their fortresses would protect them from Allah, but Allah came to them from where they did not expect, and He cast terror into their hearts, they destroyed their houses by their hands and the hands of the believers, so Learn a lesson O you who have vision", that is, Allah is the One who expelled those who denied the Prophethood of Muhammad (PBUH) from among the people of the Scripture, namely the Jews of Banu Alnadir, from their houses, and they were expelled from their houses and dwellings when they made peace with Allah's Messenger (PBUH) on the condition that He would grant them security for their lives, their women, and their offspring, and that they would take whatever camels could carry of their wealth.
Ibn Abbas, Mujahid, Alzuhri, and others said that when Allah's Messenger (PBUH) arrived in Medina, He made peace with the Jews of Banu Alnadir, and gave them a covenant and protection, on the condition that He would not fight them and they would not fight Him, but they broke the covenant that was between Him and them. So the Prophet (PBUH) expelled them and brought them out of their fortified strongholds, which the Muslims did not covet, and they though that their fortresses would protect them from Allah's punishment. Despite the strength and impregnability of their fortresses, they did not avail them anything from Allah, and what came to them was not in their minds, and Allah cast terror into their hearts, and Imam Al-Qurtubi said that they were terrified when their master Ka'b Bin Al-Ashraf was killed, based of the statement of Ibn Jurayj, Alsuddi, and Abu Salih. So they left their homes at the first gathering, and Ibn Abbas said that they were the first of the people of the Book to be expelled from their homes. Ibn Abbas, Ikrima, Qatada said that the first gathering was towards the Levant (Sham), while others said that the first gathering was towards Khaibar. Imam Al-Qurtubi said that the second gathering is their gathering as a sign of the day of resurrection, as Anas bin Malik stated that Allah's Messenger (PBUH) said when Abdullah bin Salam asked Him about the first sign of the Hour: "As for the first sign of the Hour, it will be a fire that will gather the people from the East to the West" (Sahih Albukhari 3938). The Muslims did not think that the Jews of Banu Alnadir would leave their houses during the duration of their siege of them, and Imam Ibn Katheer said that it was six days.
Allah says "They destroyed their houses by their hands and the hands of the believers", as when Allah's Messenger (PBUH) brought them down from their fortresses on the condition that they would take whatever camels could carry of their property, they destroyed their houses by their hands, as they destroyed what was in their houses of movable property that could be carried with them, Qatada and Aldahhak said that the believers destroyed their houses from outside in order to enter, while the Jews destroyed from the inside in order to rebuild what had been destroyed of their fortresses. Alzuhri, Ibn Zaid, and Urwa bin Alzubair said that when Allah's Messenger (PBUH) made peace with them on that they would have what the camels would carry, they would take the wood and the pole and load them onto their camels, and then demolish their houses, and the believers demolish the rest. Ibn Zaid also and Ikrimah said that they destroyed their houses so that the Muslims would not live in them after them. Ibn Abbas said that whenever the Muslims gained control of one of their houses, they would demolish it to widen the battlefield, and they would demolish their houses from the back to fortify themselves and throw things at Muslims. Then Allah says "So Learn a lesson O you who have vision", so take heed of these Jews into whose hearts Allah cast terror while they were in their fortresses, so Allah is the Protector and the helper of His Messenger (PBUH) and the believers against all who oppose them. Imam Al-Qurtubi said that a part of the lesson to be learned is that they sought refuge in their fortresses from Allah, but Allah brought them down from them, and another aspect of the lesson is that they destroyed their own wealth with their own hands.
Imam Ibn Katheer mentioned the reason of the Battle of Banu Alnadir, based on the biographers, and the chroniclers of the Prophet's campaigns saying when a number of the companions of Allah's Messenger (PBUH) were killed in the incident of Bi'r Ma'una, and they were seventy, Amr bin Umayya Aldamri escaped from them, and when he was on the way back to Medina, he killed two men from Banu Amir, and they has a covenant from Allah's Messenger (PBUH) and a guarantee of safety that Amr did not know about. So when he returned, he informed the Messenger of Allah (PBUH), and Allah's Messenger said to him you have killed two men and I will pay their blood money (Diyyah). There was an allegiance and covenant between Banu Alnadir and Banu Amir, so Allah's Messenger (PBUH) went to Banu Alnadir to seek their help in the blood money for those two men.
When Allah's Messenger (PBUH) went to Banu Alnadir seeking their help in paying the blood money for these two men, they said yes O Abu Al-Qasim, we will help you with whatever you wish. Then some of them went aside and said to one another you will not find the man in such a state like this, and Allah's Messenger (PBUH) was next to a wall of one of their houses, so Who among us will climb onto this roof and drop a rock on Him, thus ridding us of Him?. Amr bin Jahash bin Ka'b said I will do it, so he climbed up to drop a rock on Him (PBUH) as he said. Allah's Messenger (PBUH) was with a group of His companions, including Abu Bakr, Umar, and Ali, May Allah be pleased with them, and He (PBUH) received news from the heaven about what Banu Alnadir intended, so He got up and went back to Medina. When Allah's Messenger (PBUH) was late in returning, His companions went in search for Him, they met a man coming from Medina and asked him about Allah's Messenger, he said I saw Him entering Medina, so the companions of Allah's Messenger came until they reached Him, and He told them the news of what the Jews of Banu Alnadir intended to do, and He ordered preparation for war against them and marching towards them. Then He (PBUH) marched until He reached them and they fortified themselves in the fortresses, so Allah's Messenger ordered the palm trees to be cut down and burned, and they called out to Him O Muhammad! You used to forbid corruption and criticize those who committed it, so Why are you cutting down and burning the palm trees?.
A group of Banu Awf bin Al-Khazraj including Abdullah bin Ubayy bin Salul, Wadi'ah, Malik bin Abi Qawqal, Suwayd, and Da'is, sent to Ban Alnadir that Stand firm, Defend yourselves, and if your are attacked, we will fight with you, and if you are expelled, we will go out with you, so Banu Alnadir waited for their support, but they did not do so, and Allah cast terror into their hearts, so they asked Allah's Messenger (PBUH) to let them leave and spare their lives on the condition that they could take whatever camels could carry of their possessions except for weapons, so He (PBUH) agreed, and they took as much of their wealth as the camels could carry. Some men would even demolish their houses and place them on their camels and set off. They went to Khaibar and some went to the Levant, leaving their wealth to Allah's Messenger (PBUH), and this wealth was His personal property, to be distributed as He saw fit, so He divided it among the early emigrants (Muhajireen), not among the Ansar, but Sahl bin Hunaif and Abu Dujana Simak bin Kharsha mentioned their poverty, so the Messenger of Allah (PBUH) gave them from it. Only two men from Banu Alnadir converted to Islam and took their wealth, namely Yamin bin Umair bin Ka'b bin Jahash and Abu Sa'd bin Wahb.
But Imam Al-Qurtubi presented a different narrative of the reason of the Battle of Banu Alnadir, saying that the Jews of Banu Alnadir made a pact with Allah's Messenger (PBUH) on the condition that they would not neither oppose Him nor support Him. When He (PBUH) was victorious at the Battle of Badr, they said He is the Prophet described in the Torah, so He will never be defeated. But when the Muslims were defeated at the Battle of Uhud, they became doubtful and broke their pact. Ka'b bin Al-Ashraf went to Mecca with forty riders, and allied themselves with Quraish at the Ka'bah. Allah's Messenger (PBUH) then ordered Muhammad bin Masalamah Al-Ansari, so he killed Ka'b, and then He (PBUH) attacked them at dawn with His battalions, and said to them Leave Medina, but they said death is more beloved to us than that, and they called for war, and it was said that they asked Allah's Messenger for ten days to prepare to leave. Abdullah bin Ubayy, the hypocrite, and his companions secretly said to them Do not leave the fortress, if they fight you, we are with you, and will not abandon you, but if you leave, we will leave with you, so they fortified themselves for twenty-one nights, and when Allah cast terror into their hearts, and they despaired of the hypocrites' support, they sough peace but Allah's Messenger (PBUH) refused them anything except to leave Medina.
Allah Almighty says in the next two verses (3,4) "And if not that Allah had decreed the exile for them, He would have punished them in the world, and for them in the Hereafter is the punishment of the Fire, that is because they opposed Allah, and His Messenger, and whoever opposes Allah, then indeed, Allah is Severe in punishment", that is, Had Allah not decreed this exile for the Jews of Banu Alnadir, which is banishment from their homes and possessions, they would have faced another punishment from Allah, such as killing, captivity, and the like. And in the Hereafter, they will be afflicted with the punishment of Hellfire. Then Allah assures that what He did to these Jews by expelling them from their homes, casting terror into their hearts, and preparing for them in the Hereafter the punishment of Hellfire, was because of what they did in the worldly life of disobeying Allah and His Messenger in His commands and prohibitions, and whoever opposes Allah, then indeed, Allah is Severe in punishment, so He will punish them with a severe punishment.
Allah Almighty says in the next verse (5) "Whatever you have cut down of palm-trees or left them standing on their roots, it was by the permission of Allah, and so that He might disgrace the disobedient people", that is, when Allah's Messenger (PBUH) besieged the Jews of Banu Alnadir, He ordered their palm-trees to be cut down as a humiliation to them and to terrorize and frighten their hearts, and Muhammad bin Ishaq reported from Yazid bin Ruman, Qatada, and Muqatil bin Hayyan that they said that Banu Alnadir sent to Allah's Messenger (PBUH) saying You forbid corruption, so Why do you order the cutting down of the trees?, so Allah revealed this noble verse, meaning that whatever trees you cut down and whatever you left, it is all by the permission of Allah, and in this is a disgrace and a humiliation for them.
Mujahid said that some of the Emigrants (Muhajireen) forbade each other from cutting down the palm-trees, saying that they are spoils of war for the Muslims, so this verse was revealed, confirming the prohibition against cutting them down, and absolving the one who cut them down of sin as they only cut them down and left them down by the permission of Allah. And Hafs bin Ghiyath said: "Habib bin Abi Amrah narrated to us from Sa'id bin Jubair from Ibn Abbas regarding Allah's Saying "Whatever you have cut down of palm-trees or left them standing on their roots" he said that the Linah is the date-palms, ''And so that He might disgrace the disobedient", he said they were forced from their forts, and they were ordered to cut down the date-palms, and that caused some hesitation in their breasts, so the Muslims said we cut some of them and we left some of them, so let us ask Allah's Messenger Is we are to be rewarded for those that we cut down, and if we will be burdened for what we left?, so Allah, Almighty, revealed "Whatever you have cut down of palm-trees or left them standing on their roots" (Jami' Altirmidhi 3303).
And as narrated by Ibn Umar: Banu Alnadir and Banu Quraiza fought (Against the Prophet, PBUH), so the Prophet (PBUH) exiled Banu Alnadir and allowed Banu Quraiza to remain at their places (On Medina) taking nothing from them till they fought against the Prophet again, He then killed their men, and distributed their women, children, and property among the Muslims, but some of them came to the Prophet (PBUH) and He granted them safety and they embraced Islam, He exiled all the Jews from Medina. They were the Jews of Bani Qainuqa', the tribe of Abdullah bin Salam, and the Jews of Bani Haritha and all the other Jews of Medina" (Sahih Albukhari 4028).
Ibn Ishaq said that the Battle of Bani Alnadir took place after the Battle of Uhud, and after the incident of Bi'r Ma'una, and Albukhari narrated on the authority of Alzuhri from Urwa that the Battle of Bani Alnadir took place six months after the Battle of Badr.
Allah Almighty says in the next verse (6) "And what Allah restored to His Messenger from them, you did not spur for it any horses or camels, but Allah gives His Messengers power over whom He wills, and Allah is All-Powerful over everything", that is, Allah explained the nature and ruling of Fai', and Fai' is any wealth taken from the disbelievers without fighting or the use of horses and camels, such as the wealth of Bani Alnadir, so Allah has restored the wealth of Bani Alnadir to His Messenger Muhammad (PBUH) without fighting or the use of horses and camels, rather the Jews of Bani Alnadir surrendered due the fear that Allah cast in their hearts from the awe of the Messenger of Allah (PBUH). Imam Al-Qurtubi said that this means that you did not travel to Banu Alnadir by any means, nor did you encounter war or hardship, rather, it was only two miles from Medina, as Al-Fara' stated, and Imam Al-Qurtubi further said that they walked to them without riding horses or camels, except for Allah's Messenger (PBUH) who rode a a camel or it is said a donkey, so He conquered it peacefully, expelled them, and took their wealth.
Allah's Messenger (PBUH) was free to dispose of the wealth of Bani Alnadir as He wished, so He gave a portion to the Emigrants, and what remained was for Allah's Messenger (PBUH), so He used to take the annual expenditures of His family, and to equip the army by what was left. And Allah empowers His Messenger against whoever He wills of His enemy, and Imam Al-Qurtubi said that this indicates that this wealth was specifically for the Messenger of Allah (PBUH), and not for His companions. And Allah is All-powerful to do whatever He wills, as neither impediment nor inability can prevent Him from doing whatever He wills. Umar reported: "The properties of Banu Alnadir were among the booty that Allah gave to His Messenger such booty were not obtained by any expedition on the part of Muslims, neither with horses nor with camels. So those properties were for Allah's Messenger only, and He used to provide thereof the yearly expenditure for His wives, and dedicate the rest of its revenues for purchasing arms and horses as war material to be used in Allah's cause" (Sahih Albukhari 4885).
And Alzuhri reported from Malik bin Aws: "Umar permitted Ali and Abbas to enter, Abbas said Commander of the Faithful! Decide between me and this sinful, treacherous, dishonest liar. The people also said yes Commander of the faithful do decide and have mercy on them. Malik bin Aws said I could well imagine that they had sent them in advance for this purpose, Umar said Wait and Be patient. I adjure you by Allah by whose order the heavens and the earth are sustained, Don't you know that the Messenger of Allah (PBUH) said "We (Prophets) do not have any heirs, what we leave behind is charity?", they said yes. Then he turned to Abbas and Ali and said I adjure you both by Allah by whose order the heavens and the earth are sustained, Don't you know that the Messenger of Allah (PBUH) said "We do not have any heirs, what we leave behind is charity?", they said yes. Umar said Allah, the Glorious and Exalted, had done to His Messenger (PBUH) a special favor that He has not done to anyone else except Him, he quoted the Quranic verse {And what Allah restored to His Messenger from the people of the towns, it is for Allah, and for the Messenger}. The narrator said I do not know whether he also recited the previous verse or not. Umar continued the Messenger of Allah (PBUH) distributed among you the properties abandoned by Banu Alnadir, By Allah! He never preferred Himself over you and never appropriated anything to your exclusion. After distributing it, this property was left over. The Messenger of Allah (PBUH) would meet from its income His annual expenditure, and what remained would be deposited in treasury (Baitu Almal), he said I adjure you by Allah by whose order the heavens and the earth are sustained, Do you know this?, they said yes, then he adjured Abbas and Ali as he adjured the other persons and asked Do you both know this?, they said yes" (Sahih Muslim 1757 c).
Allah Almighty says in the next verse (7) "And what Allah restored to His Messenger from the people of the towns, it is for Allah, and for the Messenger, and for the near of kin, and the orphans, and the needy, and the wayfarer, so that it may not circulate only between the rich from among you, and whatever the Messenger has given you, then Take it, and what He has forbidden you, then Refrain from, and Fear Allah, indeed, Allah is Severe in punishment", that is, the Fai' of Banu Alnadir was exclusively for Allah's Messenger (PBUH) as shown in the previous verse, but as for all the towns that are conquered without fighting, Allah has stipulated the ways of distributing the properties obtained from.
The scholars differed regarding this verse and the verse that preceded it, whether their meanings are the same or different, as well as regarding Aya (41) of Surat Alanfal. Some scholars said that this verse is abrogated by what is stated in Surat Alanfal, which stipulates that one-fifth goes to those specifically designated for it, and the remaining four-fifths go to those who fought, as in early days of Islam, the spoils of war were divided among these categories, and those who fought received nothing, and this is the view of Yazid bin Ruman, Qatada, and others, and a similar view is attributed to Malik. While others said that the current verse refers to what is gained through a peace treaty without the use of horses and camels, so it goes to whomever Allah has designated as Fai', but as for the previous verse, it pertains specifically to the Prophet (PBUH). Mu'ammar said that the previous verse is for the Prophet (PBUH), the current verse is the Jizya (tax levied on Non-Muslims) and Kharaj (tax imposed on agricultural land owned by Non-Muslims) for the categories mentioned therein, and the third is the spoils of war in Surat Alanfal for the warriors.
Imam Ibn Katheer said that the claim that the current verse was abrogated by Surat Alanfal is invalid; Because Surat Alanfal was revealed about the Battle of Badr, while the current Surah was revealed concerning Banu Alnadir, and there is no disagreement among all scholars of biography and military expedition that Banu Alnadir was revealed after the Battle of Badr, so this matter is beyond doubt. and he further said that those who differentiate between the meaning of Fai' (spoils obtained without fighting), and Ghanimah (spoils obtained through fighting) say that the current Surah revealed concerning Fai', and Surat Alanfal revealed concerning Ghanimah. Imam Al-Tabari said that the correct opinion is that the current verse has a different ruling than the verse preceding it, the preceding verse refers to wealth that Allah Almighty allocated exclusively to His Messenger (PBUH), without granting any share to anyone else, while the current verse describes wealth that Allah allocated to different categories of people, so the wealth that is allocated to these categories is distinct from the wealth that is allocated to Allah's Messenger (PBUH) alone.
And Allah's Messenger (PBUH) clarified that the ruling on Fai' differs from that of Ghanimah, stating that the lands conquered without fighting, whether through peace treaties or otherwise, are considered Fai' for the Muslims, and are not exclusively for those who entered them, rather they are shared between those who went out for fighting and those who did not, and He (PBUH) further stated that the lands taken by force are treated like all other spoils of war (Ghanimah), so one-fifth goes to Allah, His Messenger, and to those entitled to a fifth, and four-fifths to the conquerors, as Abu Hurayrah narrated that the Messenger of Allah (PBUH) said: "If you come to a township (which has surrendered without a formal war), and stay therein, you have a share in it. If a township disobeys Allah and His Messenger (Fights against the Muslims), one-fifth of the booty seized from is for Allah and His Messenger, and the rest is for you" (Sahih Muslim 1756).
Imam Al-Qurtubi said that the funds to which Muslim rulers are entitled fall into three categories: first, what is taken from Muslims as a means of purification such as Zakah and alms, second, spoils of war (Ghanimah), which Muslims acquire from the wealth of the disbelievers through war and conquest, third, Fai', which returns to Muslims from the wealth of disbelievers without fighting, such as peace treaties, Jizya, Khirah, and tithes taking from disbelieving merchants, similarly, if polytheists flee and leave their wealth behind, or if one of them dies in the land of Islam and has no heirs. As for charity, Allah has specified its recipients in Aya (60) of Surat Altawbah, as for the spoils of war, Allah has specified their distribution in Aya (41) of Surat Alanfal, and as for Fai', Allah has specified their distribution in the current Surah, and its distribution is the same as the distribution of the one-fifth in Surat Alanfal.
So Allah divided the Fai' taken from the people of the towns, which was not obtained by any expedition on the part of Muslims, neither by horses nor camels, into six shares, saying "And what Allah restored to His Messenger from the people of the towns, it is for Allah, and for the Messenger, and for the near of kin, and the orphans, and the needy, and the wayfarer". Aldahhak said on the authority of Ibn Abbas that the share of Allah and the share of His Messenger (PBUH) are one share, and Ibrahim Alnakha'i, Al-Hassan bin Muhammad bin Al-Hanafiyyah, Al-Hassan Al-Basri, Alsha'bi, Ata' bin Abi Rabah, Abdullah bin Buraydah , Qatada, Mughirah and others agreed on that the share of Allah and the share of His Messenger (PBUH) are one share. Ibn Abbas further said that the share of Allah and the share of His Messenger went to the relatives of Allah's Messenger, and He did not take anything from it, while Abdullah bin Buraydah said that the share of Allah is to His Messenger (PBUH) , and the share of Allah and the share of His Messenger are to the wives of Allah's Messenger. Ata' bin Abi Rabah said that the share of Allah and the share of His Messenger are one share, He (PBUH) takes from it and disposes of it as He pleases, and Imam Ibn Katheer said that this is more general and comprehensive, meaning that the Prophet (PBUH) disposes of the two shares that Allah has allocated to Him as He pleases and distributes it among His Ummah as He pleases. The Prophet (PBUH) has some spoils of war that He would choose for Himself, such as a slave, a slave-girl, a horse, a sword, or something similar, as Muhammad bin Sireen and Amir Alsha'bi stated, and most scholars followed them in this.
The third share of the Fai' is for the near of Kin of Allah's Messenger from among Banu Hashim and Banu Abdul-Muttalib, and this is the opinion of the majority of scholars. So the share of Allah and the share of His Messenger (PBUH) were given to the relatives of Allah's Messenger and He did not take anything of it; Because the charity was forbidden for them, as Allah's Messenger (PBUH) said to Al-Harith bin Rabi'ah and Al-Abbas bin Abdul-Muttalib "The charity is not appropriate for the family of Muhammad, it is the dirties of the people" (Sahih Muslim 1072), so Allah has made a share for them from the Fai', and from the spoils as mentioned in Aya (41) of Surat Alanfal. So according to what Ibn Abbas said regarding the division of spoils of war in Surat Alanfal, the Fai' is divided into four parts: one quarter is for Allah, the Prophet (PBUH), and the Prophet's relatives, and whatever is for Allah and His Messenger goes to the Prophets relatives, and the Prophet (PBUH) did not take anything from it, the second quarter is for the orphans, the third quarter is for the needy, and the fourth quarter is for the wayfarer.
The fourth share of the Fai' is for the orphans, who have no means of earning a living and whose fathers have died while they are weak and young, before reaching puberty and being able to earn a living, as Ali bin Abi Talib reported: "I memorized from Allah's Messenger (PBUH) that there is no orphanhood after puberty, and there is no silence for the whole day till the night" (Sunan Abi Dawood 2873), while the fifth share is for the needy who do not find enough food, clothing, or a shelter, but they do not ask the people anything despite their intense need, so they are given what will meet their needs, and Allah's Messenger said in narration of Abu Hurayrah: "The needy is not the one who asks a morsel or two from the others, but the needy is the one who has nothing and is shamed to beg from people" (Sahih Albukhari 1476), and the sixth share is for the wayfarer who is in need of maintenance and what he needs for his travels.
And Allah has specified the method of distributing the Fai', so that it does not go to the wealthy, who will dispose of it according to their desires, without giving anything to the poor and the weak. Imam Al-Qurtubi said that in Pre-Islamic era, when people gained spoils of war, the leader would take a quarter for himself, known as the Mirba', and after the Mirba', he would choose whatever he wills, so Allah has stipulated its division so that the rich and the powerful would not divide it amongst themselves and exclude the poor and the weak.
Then Allah addresses the believers saying "And whatever the Messenger has given you, then Take it, and what He has forbidden you, then Refrain from", so Allah commanded the believers to obey His Messenger Muhammad (PBUH) because He only commands what is right and forbids what is wrong. Imam Al-Qurtubi said although this verse pertained to Fai', but it encompasses all the Prophet's commands and prohibitions, and Allah's Messenger (PBUH) said in narration of Abu Hurayrah ''Whoever obeys Me has obeyed Allah, and whoever disobeys Me has disobeyed Allah" (Sahih Albukhari 7137), so the believers must refrain from what He has prohibited and do what He has commanded to the best of their ability, as Abu Hurayrah narrated that the Prophet (PBUH) said: "Leave Me as I leave you, for the people before you were ruined because of their questions and their differences over their Prophets, so if I forbid you to do something, then Keep away from it, and if I order you to do something, then do of it as much as you can" (Sahih Albukhari 7288).
When Abdullah Bin Mas'ud said ''Allah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces, and those who make artificial spaces between their teeth in order to look more beautiful whereby they change Allah's creation, his saying reached a lady from Banu Asad called Um Ya'qub, and she came to Abdullah and said to him I have come to know that you have cursed such and such (ladies)?, he replied Why should I not curse these whom Allah's Messenger (PBUH) has cursed and who are cursed in Allah's Book, Um Ya'qub said I have read the whole Quran, but I did not find in it what you say, he said Verily, if you have read it, you have found it, Did not you read "And whatever the Messenger has given you, then Take it, and what He has forbidden you, then Refrain from", she replied yes I did, he said Verily Allah's Messenger forbade such things, she said but I see your wife doing these things, he said Go and Watch her, she went and watched her but could not see anything she said, and he said If my wife was as you thought, I would not have accepted her company" (Sahih Albukhari 4886). Then Allah says "And fear Allah, indeed, Allah is Severe in punishment", so Fear Allah by obeying His commands and refraining from what He has forbidden, for He is Severe in punishment for those who disobey Him, go against His commands, and commit what He has prohibited.
Allah Almighty says in the next verse (8) "For the poor Emigrants who were expelled from their homes and their properties, seeking bounty from Allah and pleasure, and supporting Allah and His Messenger, those are the truthful", that is, Allah assures that those who deserve the spoils of Fai' are the poor Emigrants who left their homes, their wealth, their families, and their clans, and went out of the love for Allah and His Messenger (PBUH). Qatada said that these are the Emigrants who left their homes, wealth, families, and homelands out of love for Allah and His Messenger (PBUH) to the point that a man among them would tie a stone to his stomach because of hunger, and a man would take a hole in the ground in winter as his only covering. Mujahid said what Allah has restored to His Messenger from Qurayza He made for the Emigrants of Quraish. Those Emigrants left their homes and went against their people in pursuit of Allah's pleasure, and supported the religion of Islam by fighting in the way of Allah, and those are the ones who proved their words true with their actions.
Allah Almighty says in the next verse (9) "And those who were settled in the homeland and in faith before them, they love those who emigrated to them, and do not find any want in their breasts of what they were given, and give preference to them over themselves even though they are in privation, and whoever is protected from the stinginess of his soul, then those are the successful ones", that is, Allah praised the people of Medina whom Allah has named the Ansar, who lived in Medina before the Emigrants (Muhajireen) and believed before many of them, as Umar said: "I recommend that my successor should take care of and secure the rights of the early Emigrants, and I also advise my successor to be kind to the Ansar who had homes (in Medina) and had adopted the faith before the Prophet (PBUH) migrated to them, and to accept the good from their good ones, and excuse their wrongdoers" (Sahih Albukhari 4888).
The Ansar loved the Emigrants, loved good for them and shared with them their wealth, as Anas narrated: "When the Messenger of Allah (PBUH) arrived to Medina, the Muhajireen (Emigrants) came to Him and said O Messenger of Allah! We have not seen a people more willing to sacrifice when having a lot, nor more patient when having a little than the people whom we are staying among, they endured the work for us, and shared with us their provision until we feared that they will go with all the reward, so the Prophet said no, as long as you supplicate Allah for them and praise them" (Jami' Altirmidhi 2487), and Abu Hurayrah reported: "The Ansar said to the Prophet (PBUH) Distribute the date palm trees between us and our emigrant brothers. He replied no, the Ansar said (to the Emigrants) Look after the trees, and share the fruits with us, the Emigrants said we listen and obey" (Sahih Albukhari 2325). and
Allah also praised the Ansar for they did not find in themselves any envy towards the Muhajireen (Emigrants) because of the high status, honor, favor, and precedence in mention that Allah has bestowed upon them. Qatada and Ibn Zayd said that they did not envy the Emigrants for what Allah has given them of the Fai' in the previous verse. Not only did they loved the Muhajireen and shared their wealth with them, but they also preferred others over themselves even if they are in need, as Abu Hurayrah reported: "A man came to Allah's Messenger (PBUH) and said O Allah's Messenger! I am suffering from fatigue and hunger, the Prophet (PBUH) sent to His wives, but the Messenger found nothing with them, then Allah's Messenger said Isn't there anybody who can entertain this man tonight, so that Allah may be Merciful to Him?. An Ansari man got up and said I will entertain him O Allah's Messenger, so he went to his wife and said to her This is the guest of Allah's Messenger, so Do not keep anything away from him, she said By Allah! I have nothing but the children's food, he said When the children ask for their dinner, Put them to bed and Put out the light, we shall not take our meals tonight, she did so, in the morning the Ansari man went to Allah's Messenger (PBUH) who said Allah was astonished or laughed at so-and-so and His wife, then Allah revealed "And give preference to them over themselves even though they are in privation" (Sahih Albukhari 4889).
Then Allah says ''And whoever is protected from the stinginess of his soul, then those are the successful ones", so whoever Allah saves from the stinginess, and prevents from following his own desires is among the successful ones, and Allah's Messenger (PBUH) said in narration of Jabir bin Abdullah: "Be on your guard against committing oppression, for oppression is a darkness on the day of resurrection, and Be on your guard against stinginess for stinginess destroyed those who were before you, as it incited them to shed blood and make lawful what was unlawful for them" (Sahih Muslim 2578). Ibn Zayd said that whoever does not take anything that Allah has forbidden, and is not prevented by stinginess from giving anything that Allah has commanded, then Allah has protected him from the stinginess of his soul, and he is among the successful ones.
Allah Almighty says in the next verse (10) "And those who came after them, they say, Our Lord, Forgive us and our brothers who preceded us in faith, and Do not place in our hearts any rancor against those who believed, Our Lord, indeed You are Most Kind, Most Merciful", that is, Allah praises those who came after the Emigrants and the Ansar, Imam Al-Qurtubi said that this verse includes everyone who came after the Emigrants and the Ansar and those who embrace Islam until the day of resurrection, and Ibn Abi Layla said: people are of three ranks, the Emigrants, the Ansar, and those who came after them, so Strive not to leave these ranks, and Mus'ab bin Sa'd said that people are of three ranks; two ranks have passed and one remains, so the best thing for you is to be in this remaining rank. Those who came after the Emigrants and the Ansar ask forgiveness for those who preceded them in faith, and supplicate Allah not to place in their hearts any rancor or envy towards them.
Imam Al-Qurtubi said that this Aya urges the love of the companions of Allah's Messenger (PBUH), and urges seeking forgiveness for them. And the Prophet (PBUH) said in narration of Anas Bin Malik "The sign of belief is to love the Ansar, and the sign of hypocrisy is to hate the Ansar" (Sahih Albukhari 3784), and Allah's Messenger commanded not to revile His companions as Abu Sa'id Alkhudri narrated that Allah's Messenger said: "Do not revile My companions for if one of you were to spend gold the like of Uhud (mount), it would not equal a Mudd (One bushel) of one of them nor a half of it" (Sahih Albukhari 3673), and as narrated by Hisham bin Urwa from his father Urwa bin Alzubair that Aisha said to Him: "O the son of my sister! They (the Muslims) were commanded to seek forgiveness for the companions of Allah's Messenger (PBUH) but they reviled them" (Sahih Muslim 3022).
Allah Almighty says in the next two verses (11,12) "Did not you see those who practice hypocrisy, saying to their brothers who disbelieved from among the people of the Book, if you are expelled, we will surely go out with you, and we will not obey anyone about you, ever, and if you are fought, we will surely help you, and Allah bears witness that they are liars, if they are expelled, they will not go out with them, and if they are fought, they will not help them, and even if they help them, they will surely turn their backs, then they will not be helped", that is, Allah tells about the hypocrites, led by Abdullah bin Ubayy bin Salul, when they went to the Jews of Banu Alnadir and promised them victory, and urged them not to leave Medina, and they said to them if you are expelled from Medina, we will go out with you, and we will not obey anyone about you, meaning the Prophet Muhammad (PBUH), so we will not obey Him in fighting you, and if you are fought, we will help you.
And Allah bears witness that they are liars, both in their words and deeds. Imam Ibn Katheer said that they are liars, either because they said something to them with the intention of not fulfilling it, or because what they said will not happen. Imam Al-Qurtubi said that this is evidence of the truthfulness of Muhammad's prophethood (PBUH), in terms of His knowledge of the unseen, because the Jews of Banu Alnadir were expelled from Medina, but the hypocrites did not leave it, and they were fought, but they did not help them. Then Allah assures that if the Jews are expelled from Medina, the hypocrites will not go out with them, and if the Jews are fought, the hypocrites will not help them willingly, and even if they help them unwillingly, they will surely turn their backs, then they will not be helped, as Allah will not grant victory to the Jews of Banu Alnadir over the Prophet Muhammad (PBUH) and His companions.
Allah Almighty says in the next two verses (13,14) "You are more fearful within their breasts than Allah, that is because they are a people who do not understand, they will not fight you all except within fortified towns or from behind walls, their violence among themselves is severe, you think that they are together, but their hearts are diverse, that is because they are a people who do not reason", that is, Allah addresses the believers saying that the Jews of Bani Alnadir fear them more than they fear Allah because they do not understand Allah's Power and Greatness, so they do not fear His punishment as much as they fear you. Then Allah assures that they will not fight the Muslims except within fortified towns or from behind walls, out of their cowardice and panic, so they are unable to face the army of Muslims in duels and confrontation, but rather, they are either in fortresses or behind walls, besieged, and they fight to defend themselves out of necessity.
Then Allah says "Their violence among themselves is severe, you think that they are together, but their hearts are diverse, that is because they are a people who do not reason", so their enmity towards one another is intense, you see them gathered together, and you think they are united on one matter and opinion, but they are extremely different as their hearts are diverse because they have no reason to understand the command of Allah. Qatada said that the people of falsehood differ on their opinions, their testimonies differ, and their desires differ, yet they are untied in their enmity towards the people of truth. Mujahid and Ibrahim Alnakha'i said that those meant by "You think that they are together, but their hearts are diverse" are the Jews and the hypocrites, and this is also the opinion of Imam Al-Tabari.
Allah Almighty says in the next verse (15) "Like the example of those shortly before them, they tasted the evil consequence of their affair, and for them there is a painful punishment", that is, the example of the Jews of Banu Alnadir and what Allah will inflect upon them of His punishment is like the example of those before them. The scholars of interpretation differed regarding who was meant by the statement "Those shortly before them", Ibn Abbas, Qatada, Muhammad bin Ishaq said that it refers to the Jews of Banu Qaynuqa', while Mujahid, Alsuddi, and Muqatil bin Hayyan said that it refers to the polytheists of Quraish at the Battle of Badr. Imam Ibn Katheer said that Banu Qaynuqa' is more likely to be correct because Allah's Messenger (PBUH) expelled them from Medina before Banu Alnadir. Imam Al-Tabari said that the most correct statement is that Allah Almighty likened these disbelievers from among the people of the Scripture and what He will inflict upon them of His punishment to those before them who denied His Messenger (PBUH), and that the matter of Banu Qaynuqa' and the Battle of Badr were before the expulsion of Banu Alnadir, and all of those tasted the consequences of their actions. So Allah did not single out some of them in likening Banu Alnadir to them without others, so those whose time was closer to Banu Alnadir are represented in this parable.
Allah Almighty says in the next two verses (16,17) "Like the example of Satan when he says to man Disbelieve, but when he disbelieves, he says indeed, I am disavowing you, indeed, I fear Allah, the Lord of the worlds, so the end of both of them is that they will be in the Fire, abiding therein forever, and that is the recompense of the wrongdoers", that is, Allah has cited another example for the Jews of Banu Alnadir regarding their trust in the hypocrites when they promised them victory if they were expelled from Medina and then they broke their promise and did not help them, saying that they are like Satan who deceived a man until he disbelieved and then he disowned him and said ''I fear Allah, the Lord of the Worlds". The books of exegesis have related the story of an Israelite monk named Barsisa who was tempted by Satan until he committed adultery with a woman and then killed her, Satan then asked him to prostrate before him in order to save him, but when he prostrated, he disowned him and said indeed, I am disavowing you, indeed, I fear Allah, the Lord of the worlds, but this story is from the Israelite narratives (Isra'iliyyat), and has no basis in the Books of Sunnah, nor is it narrated from Prophet Muhammad (PBUH).
Then Allah assures that the consequence of the matter of Satan and the man who obeyed him and disbelieved in Allah is that they will abide eternally in Hellfire, and this is the recompense of the wrongdoers who wronged themselves with disbelief, stubbornness, and tyranny. Imam Al-Tabari said that this is the end of the Jews of Banu Alnadir and the hypocrites who promised them victory, and every disbeliever who wrongs himself with disbelief in Allah, so they will abide eternally in Hellfire.
Allah Almighty says in the next verse (18) "O you who have believed! Fear Allah, and let every soul look to what it has put forth for tomorrow, and Fear Allah, indeed, Allah is All-Aware of what you do", that is, Allah commanded the believers to fear Him by doing what He has commanded and refraining from what He has forbidden, and to consider what good deeds they have stored up for themselves for the day of resurrection and their presentation before their Lord, Qatada said that Allah kept bringing the Hour closer until He has made it like tomorrow, and tomorrow is the day of resurrection. And Allah commanded the believers again to fear Him, and Allah is All-Aware of what you do, so Know that Allah is All-Aware of all your deeds and nothing of your affairs, great or small, escaped His Knowledge. Imam Al-Qurtubi said that the command to fear Allah the first time means repentance for past sins, and the second time means avoiding sins in the future.
And as narrated by Mundhir bin Jarir from His father Jarir bin Abdullah: "While we were in the company of the Messenger of Allah (PBUH) in the early hours of the morning, some people came there who were barefooted, naked, wearing striped woollen clothes or cloaks with their swords hung, most of them, nay, all of them belonged to the Tribe of Mudar, the colour of the face of the Messenger of Allah underwent a change when He saw them in poverty, He then entered and came out, and commanded Bilal to pronounce Adhan (The call of prayer), and he pronounced Adhan and Iqamah, and the Messenger of Allah performed the prayer, then addressed His companions saying {O people! Fear your Lord, the One who created you from one soul} to the end of the verse {Indeed, Allah is Observer over you, Aya 1 of Surat Alnisa'}, and a verse of Surat Alhashr {And let every soul look to what it has put forth for tomorrow, the current Aya}, so a man donated a Dinar, other a Dirham, other clothes, some donated a Sa' of wheat, and some a sa' of dates, till Allah's Messenger said even if it is half a date, then a person from among the Ansar came there with a money bag which his hands could scarcely lift, in fact they could not, then the people followed continuously till I saw two heaps of eatables and clothes, and I saw the face of the Messenger of Allah glistening like gold. The Messenger of Allah said he who sets a good precedent in Islam, there is a reward for him for this, and the reward of that also who acted according to it subsequently without any deduction from their rewards, and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him who acted upon it subsequently without any deduction from their burden" (Sahih Muslim 1017 a).
Allah Almighty says in the next two verses (19,20) "And Do not be like those who forgot Allah, so He made them forget themselves, those are the disobedient, not equal are the companions of the Fire, and the companions of Paradise, the companions of Paradise are the successful ones", that is, Allah commanded the believers not to be like those who forgot Allah, so He made them forget themselves. Imam Ibn Katheer said that this means Do not forget the remembrance of Allah lest He make you forget to work for your own benefit, which will benefit you in the Hereafter. Ibn Hibban said that Allah made them forget themselves to do good for themselves, Sufyan said that they forgot Allah's rights, so He made them forget their own rights, and Sahl bin Abdullah said that they forgot Allah when they committed sins, so He made them forget repentance. And Allah assures that those who have forgotten Allah are the disobedient who have gone from obeying Allah to disobeying Him. Then Allah assures that the inhabitants of Hellfire and the inhabitants of Paradise are not equal in merit and rank, as they are not equal in Allah's judgment on the day of resurrection as Allah says in Aya (21) of Surat Aljathiyah {Do those who have committed evil deeds think that We will make them like those who believed and did righteous deeds, their life and their death alike, evil is what they judge?}. The companions of Paradise are the successful ones who will be saved from Allah's punishment.
Allah Almighty says in the next verse (21) "If We had sent down this Quran on a mountain, you would have seen it humbled, and coming apart from fear of Allah, and these examples, We present to the people, so that they may give thought", that is, Allah magnifies the matter of the Holy Quran and shows its high status and that the hearts should be humbled by it because of the sure promise and threat it contains, saying that if He had sent down the Holy Quran upon a mountain, you would have seen it humbled and split open from fear of Allah, so if the mountain despite its strength and solidity, had understood the Holy Quran and pondered what is in it, it would have been humbled and split open from fear of Allah, so How is it fitting for you, O mankind, that your hearts should not soften and be humbled from fear of Allah when you have understood Allah's command and pondered His Book?. Ibn Abbas, Qatada, and Imam Al-Tabari said that this is a command from Allah to the people that when the Quran is revealed to them, they should received it with great fear and humility, and Imam Al-Qurtubi said that this verse encourages reflection upon the admonitions of the Quran and clarifies that there is no excuse for neglecting its contemplation. Then Allah affirms that He cites these examples to the people so that they may give thought, so if the deaf mountains heard and understood the words of Allah, would be humbled and split apart out of fear of Allah, then What about you, who have heard and understood?.
Allah Almighty says in the last three verses (22-24) "He is Allah, besides whom there is no god, the Knower of the unseen and the witnessed, He is the Most Gracious, the Most Merciful, He is Allah, besides whom there is no god, the King, the Holy, the Giver of peace, the Guarantor, the Dominator, the Almighty, the Irresistible, the Majestic, Glory to be Allah from what they associate, He is Allah, the Creator, the Designer, the Giver of shapes, to Him belong the Most Beautiful Names, whatever is in the heavens and the earth is glorifying Him, and He is the Almighty, the All-Wise", that is, Allah has declared that there is no God but Him, no lord other than Him, and no deity for existence besides Him, He is the Knower of the unseen and the witnessed, so He knows all beings, both those humankind see, and those hidden from them, nothing is hidden from Him in the earth or in the heaven, Ibn Abbas said that the unseen and the witnessed mean the secret and the open, Sahl said they mean the Hereafter and this world, and it was said that they mean what was and what will be. And Allah is the Most Gracious, the Most Merciful, as His mercy encompasses all creatures.
Allah affirms again that there is no God but Him, no lord other than Him, and no deity for existence besides Him, the King as He is the owner of all things, who disposes of them without resistance or opposition. The Holy, who is Free from all imperfection, Pure from all defect, Qatada and Mujahid said that the Holy means the Blessed One, and Ibn Jurayj said that it means that the Angels sanctify Him. The Giver of peace who protects His servants from injustice, the Guarantor who secures His allies from His punishment and grants them security, the Dominator who is the Witness over His creation regarding their deeds as Ibn Abbas said. The Almighty who is Severe in His revenge on those who disobeyed Him, the Irresistible whose might cannot be resisted, and Qatada said that the Irresistible means that He compelled His creation to do as He wills, the Majestic who is exalted in His Lordship as nothing is Like Him, and it has been said that He is exalted above all evil. when Majesty, Pride, and similar concepts are ascribed to Allah, they are attributes of perfection and praise, but when applied to created beings, they are attributes of deficiency and blame, and Abu Hurayrah narrated that the Prophet (PBUH) said: "Allah, the Most High says Pride is My clock, and Majesty is My lower garment, and I shall throw him who view with Me regarding one of them into Hell" (Sunan Abi Dawood 4090), and this is a way of making meanings more accessible through examples; for Allah is unlike anything else, and His attributes cannot be compared to the attributes of created beings. Then Allah declared that His majesty and Greatness are free from what the disbelievers associate with Him of false gods and idols saying Glory to be Allah from what they associate.
He is Allah, there is no other deity worthy of worship besides Him, nor any Creator other than Him, the Designer who created the creation and brought them into existence by His power, the Giver of shapes as He created His creation as He willed. Then Allah says "To Him belong the Most Beautiful Names", and Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "There are ninety-nine names of Allah, whoever memorizes them shall enter Paradise, and indeed, Allah is Odd (One), and He loves odd number" (Sahih Muslim 2677 a). And Allah confirms once again, as in the beginning of this Surah, that whatever is in the heavens and the earth is glorifying Him, and He is the Almighty who is Severe in His revenge on those who disobeyed Him, the All-Wise who manages His creation with wisdom in His laws and destiny.