Surah Hashr in Arabic with English Transliteration and Translation

59. Al-Hashr (The Gathering) – الحشر

Al-Hashr is the 59th surah (chapter) of The Holy Qur’an. It consists of 24 ayat (verses) that were all revealed in Medina.


MOST of this surah (i.e., verses 2-17) refers, directly or indirectly, to the conflict between the Muslim community and the Jewish tribe of Banu ‘n-Nadir of Medina, and to the subsequent banishment of the latter. Shortly after his and his followers’ exodus from Mecca to Medina, the Prophet concluded a treaty with the Banu ‘n-Nadir, according to which they pledged themselves to neutrality in the hostilities between the Muslims and the pagan Quraysh. After the Muslim victory in the battle of Badr, in the year 2 H., the leaders of that Jewish tribe spontaneously declared that Muhammad was indeed the prophet whose coming had been predicted in the Torah; but one year later, after the near-defeat of the Muslims at Uhud (see surah 3, note 90), the Banu ‘n-Nadir treacherously broke their compact with the Prophet Muhammad and entered into an alliance with the Meccan Quraysh with a view to destroying the Muslim community once and for all. Thereupon the Prophet placed before them an alternative: either war or departure from Medina with all their possessions. If they accepted this latter proposition, they would be allowed to return every year to gather the produce of their date groves, which would thus remain their
property. Ostensibly agreeing to the second alternative, the Banu ‘n-Nadir asked for—and were granted—ten days of respite. In the meantime they secretly conspired with the hypocrites among the Arabs of Medina, led by ‘Abd Allah ibn Ubayy, who promised them armed support by two thousand warriors in case they decided to remain in their fortified settlements on the outskirts of the town: “Hence, do not leave your homes; if the Muslims fight against you, we shall fight side by side with you; and if they should succeed in driving you away, we shall leave Medina together with you.” The Banu ‘n-Nadir followed this advice, defied the Prophet and took up arms. In the ensuing conflict, their forts were besieged by the Muslims—though without actual fighting—for twenty-one days; but when the promised help of ‘Abd Allah ibn Ubayy’s followers did not materialize, the Nadir surrendered in the month of Rabi al-Awwal, 4 H., and sued for peace. This they were granted on condition that they would leave Medina, taking with them all their movable properties, but not their arms. Most of them emigrated to Syria in a caravan of about six hundred camels; only two families chose to settle in the oasis of Khaybar, while a few individuals went as far as Al-Hirah in lower Mesopotamia. As shown in verses 7-8 of this surah, their fields and plantations were forfeited; most of them were divided among needy Muslims, and the remainder was reserved for the requirements of the Islamic community as a whole.

As always in the Qur’an, these historical references serve to illustrate a spiritual truth: in this case, the lesson that believers—even if they are inferior in numbers, wealth and equipment—are bound to triumph over their opponents so long as they remain truly conscious of God: for, as the opening and closing verses of this surah declare, “He alone is almighty, truly wise”.

The date of revelation is the year 4 H. The conventional title of the surah echoes the mention of the “gathering [for war]” in verse 2, although some of the Prophet’s Companions—e.g., Ibn ‘Abbas—used to refer to it as Surat Bani ‘n-Nadir (Tabari).

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Surah Al-Hashr Ayat 1

سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ

Sabbaha lillaahi maa fissamaawaati wa maa fil ardi wa Huwal ‘Azeezul Hakeem

1. ALL THAT IS in the heavens and all that is on earth extols God’s limitless glory: for He alone is almighty, truly wise.


Surah Al-Hashr Ayat 2

هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِنْ دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ مَا ظَنَنْتُمْ أَنْ يَخْرُجُوا ۖ وَظَنُّوا أَنَّهُمْ مَانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا ۖ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ

Huwal lazeee akharajal lazeena kafaroo min ahlil kitaabi min diyaarihim li awwalil Hashr; maa zanantum any yakhrujoo wa zannooo annahum maa ni’atuhum husoonuhum minal laahi faataahumul laahu min haisu lam yahtasiboo wa qazafa fee quloobihimur ru’ba yukhriboona bu yootahum bi aydeehim wa aydil mu’mineena fa’tabiroo yaaa ulil absaar

2. He it is who turned out of their homes, at the time of [their] first gathering [for war], such of the followers of earlier revelation as were bent on denying the truth.1

You did not think [O believersj that they would depart [without resistance]—just as they thought that their strongholds would protect them against God: but God came upon them in a manner which they had not expected,2 and cast terror into their hearts; [and thus] they destroyed their homes by their own hands as well as the hands of the believers.3

Learn a lesson, then, O you who are endowed with insight!


1 For this and the subsequent historical references, see the introductory note to this surah. The tribe of Banu ‘n-Nadir—who, as Jews, are naturally termed ahl al-kitab (“followers of earlier revelation”)—are characterized as “such as were bent on denying the truth” (alladhina kafaru, see note 6 on Al-Baqarah [2]: 6) because they treacherously turned against the Prophet despite their earlier admission that he was truly the bearer of God’s message announced in their own holy scriptures (Deuteronomy xviii, 15 and 18).

2 Lit., “from whence they bad not thought [it possible]”: an allusion to the last-minute, unexpected failure of ‘Abd Allah ibn Ubayy to come to their aid.

3 As mentioned in the introductory note, the Banu ‘n-Nadir had originally concluded a treaty of mutual
non-interference with the Muslim community, and were to live at Medina as its friendly neighbours; and
even later, when their hostility to the Muslims had become apparent and they were ordered to emigrate,
they were to be allowed to retain ownership of their plantations. Subsequently, however, they forfeited
by their treachery both their citizenship and the rights to their landed property, and thus “destroyed their homes by their own hands”.


Surah Al-Hashr Ayat 3

وَلَوْلَا أَنْ كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاءَ لَعَذَّبَهُمْ فِي الدُّنْيَا ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ

Wa law laaa an katabal laahu ‘alaihimul jalaaa’a la’azzabahum fid dunyaa wa lahum fil Aakhirati ‘azaabun Naar

3. And had it not been for God’s having ordained banishment for them, He would indeed have imposed [yet greater] suffering on them in this world: still, in the life to come there awaits them suffering through fire:


Surah Al-Hashr Ayat 4

ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ ۖ وَمَنْ يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

Zaalika bi annahum shaaqqul laaha wa Rasoolahoo wa many yushaaaqqil laaha fa innal laaha shadeedul-‘iqaab

4. this, because they cut themselves off from God and His Apostle:4 and as for him who cuts himself off from God and His Apostle—verily, God is severe in retribution!


4 For this condemnation of the Banu ‘n-Nadir, see note 1 above. As regards my rendering of the verb shaqqa as “they cut themselves off”, see note 16 on Al-Anfal [8]: 13.


Surah Al-Hashr Ayat 5

مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ

Maa qata’tum mil leenatin aw taraktumoohaa qaaa’imatan’alaaa usoolihaa fabi iznil laahi wa liyukhziyal faasiqeen

5. Whatever [of their] palm trees you may have cut down, [O believers,] or left standing on their roots, was [done] by God’s leave,5 and in order that He might confound the iniquitous.


5 I.e., to facilitate the military operations against the strongholds of the Banu ‘n-Nadir (‘Abd Allah ibn Masud, as quoted by Zamakhshari et al.). It should, however, be noted that apart from such stringent military exigencies, all destruction of enemy property—and, in particular, of trees and crops—had been and continued to be prohibited by the Prophet (Tabari, Baghawi, Zamakhshari, Razi, Ibn Kathir), and has thus become an integral part of Islamic Law.


Surah Al-Hashr Ayat 6

وَمَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَىٰ مَنْ يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

Wa maaa afaaa’al laahu ‘alaaa Rasoolihee minhum famaaa awjaftum ‘alaihi min khailiinw wa laa rikaabinw wa laakinnal laaha yusallitu Rusulahoo ‘alaa many yashaaa’; wallaahu ‘alaa kulli shai’in Qadeer

6. Yet [remember:] whatever [spoils taken] from the enemy6 God has turned over to His Apostle, you did not have to spur horse or riding-camel for its sake:7 but God gives His apostles mastery over whomever He wills—for God has the power to will anything.


6 Lit., “from them”: i.e., from the Banu ‘n-Nadir.

7 I.e., “you did not have to fight for it, since the enemy surrendered without giving battle”. The term fay’ (a noun derived from the verb fa’a, “he returned [something]” or “turned [it] over”) is applied in the Qur’an and the Traditions exclusively to war-gains—whether consisting of lands, or tribute, or indemnities—which are obtained, as a condition of peace, from an enemy who has laid down arms before actual fighting has taken place (Taj al-‘Arus).


Surah Al-Hashr Ayat 7

مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ ۚ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

Maaa afaaa’al laahu ‘alaa Rasoolihee min ahlil quraa falillaahi wa lir Rasooli wa lizil qurbaa wal yataamaa walmasaakeeni wabnis sabeeli kai laa yakoona doolatam bainal aghniyaaa’i minkum; wa maaa aataakumur Rasoolu fakhuzoohu wa maa nahaakum ‘anhu fantahoo; wattaqul laaha innal laaha shadeedul-‘iqaab

7. Whatever [spoils taken] from the people of those villages God has turned over to His Apostle – [all of it] belongs to God and the Apostle,8 and the near of kin (of deceased believers], and the orphans, and the needy, and the wayfarer,9 so that it may not be [a benefit) going round and round among such of you as may [already] be rich. Hence, accept [willingly] whatever the Apostle10 gives you [thereof], and refrain from [demanding] anything that he withholds from you; and remain conscious of God: for, verily, God is severe in retribution.


8 Sc., and not to individual Muslim warriors. As so often in the Qur’an, the expression “God and the Apostle” is here a metonym for the Islamic cause, resp. for a government that rules in accordance with the
laws of the Qur’an and the teachings of the Prophet.

9 Cf. Al-Anfal [8]: 41, which relates to booty acquired in actual welfare, out of which only one-fifth is to be reserved for the above five categories (see note 41 on Al-Anfal [8]: 41). In distinction from all such booty, the gains obtained through fay’ are to be utilized in their entirety under these five headings. As regards the term ibn as-sabil (“wayfarer”), see Al-Baqarah [2], note 145.

10 Respectively, in later times, the head of an Islamic state, who has to decide—in the light of the exigencies—how the share of “God and His Apostle” is to be utilized for the common weal.


Surah Al-Hashr Ayat 8

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ

Lilfuqaraaa’il Muhaaji reenal lazeena ukhrijoo min diyaarihim wa amwaalihim yabtaghoona fadlam minal laahi wa ridwaananw wa yansuroonal laaha wa Rasoolah; ulaaa’ika humus saadiqoon

8. [Thus, part of such war-gains shall be given] to the poor among those who have forsaken the domain of evil:11 those who have been driven from their homelands and their possessions, seeking favour with God and [His) goodly acceptance, and who aid [the cause of] God and His Apostle: it is they, they who are true to their word!


11 For this rendering of the term muhajirun (“emigrants”), see Surah Al-Baqarah [2], note 203.


Surah Al-Hashr Ayat 9

وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

Wallazeena tabawwa’ud daara wal eemaana min qablihim yuhibboona man haajara ilaihim wa laa yajidoona fee sudoorihim haajatam mimmaa ootoo wa yu’siroona ‘alaa anfusihim wa law kaana bihim khasaasah; wa many yooqa shuhha nafsihee fa ulaaa’ika humul muflihoon

9. And [it shall be offered, too, unto the poor from among] those who, before them,12 had their abode in this realm and in faith—[those] who love all that come to them in search of refuge, and who harbour in their hearts no grudge for whatever the others may have been given, but rather give them preference over themselves, even though poverty be their own lot:13 for, such as from their own covetousness are saved—it is they, they that shall attain to a happy state!14


12 I.e., before the coming to them of “those who have forsaken the domain of evil” (see next note).

13 This relates, in the first instance, to the historical ansar (“helpers”) of Medina, who had embraced Islam before the Prophet’s and his Meccan followers’ coming to them, and who received the refugees with utmost generosity, sharing with them like brethren their own dwellings and all their possessions. In a wider sense, the above refers also to all true believers, at all times, who live in freedom and security within the realm of Islam, and are prepared to receive with open arms anyone who is compelled to leave his homeland in order to be able to live in accordance with the dictates of his faith.

14 Thus, greed, niggardliness and covetousness are pointed out here as the main obstacles to man’s attaining to a happy state in this world and in the hereafter (cf. Surah Takathur).


Surah Al-Hashr Ayat 10

وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ

Wallazeena jaaa’oo min ba’dihim yaqooloona Rabbanagh fir lanaa wa li ikhwaani nal lazeena sabqoonaa bil eemaani wa laa taj’al fee quloobinaa ghillalil lazeena aamanoo rabbannaaa innaka Ra’oofur Raheem

10. And so, they who come after them15 pray: “O our Sustainer! Forgive us our sins, as well as those of our brethren who preceded us in faith, and let not our hearts entertain any unworthy thoughts or feelings against [any of] those who have attained to faith. O our Sustainer! Verily, Thou art compassionate, a dispenser of grace!”


15 I.e., all who attain to a belief in the Qur’an and its Prophet (Razi).


Surah Al-Hashr Ayat 11

أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِنْ قُوتِلْتُمْ لَنَنْصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ

Alam tara ilal lazeena naafaqoo yaqooloona li ikhwaanihimul lazeena kafaroo min ahlil kitaabi la’in ukhrijtum lanakhrujanna ma’akum wa laa nutee’u feekum ahadan abadanw-wa in qootiltum lanansuran nakum wallaahu yashhadu innahum lakaaziboon

11. ART THOU NOT aware of how those who would always dissemble [their real feelings]16 speak to their truth-denying brethren from among the followers of earlier revelation:17 “If you are driven away, we shall most certainly go forth with you, and shall never pay heed to anyone against you; and if war is waged against you, we shall most certainly come to your succour.”

But God bears witness that they are most flagrantly lying:


16 I.e., the hypocrites of Medina (see introductory note as well as next note).

17 The Banu ‘n-Nadir. From the construction of the next verse it appears that the whole of this passage
(verses 11-14) was revealed before the actual advance of the Muslims against the Nadir strongholds:
verses 12-14 might be of a prophetic nature, predicting what was yet to happen (Zamakhshari). Alternatively, the passage may be understood in a wider, timeless sense, applying to the falsity and futility inherent in all “alliances” between, on the one hand, people who openly deny the truth and, on the other, half-hearted waverers who have neither the will to commit themselves to a spiritual proposition nor the moral courage to declare openly their lack of belief.


Surah Al-Hashr Ayat 12

لَئِنْ أُخْرِجُوا لَا يَخْرُجُونَ مَعَهُمْ وَلَئِنْ قُوتِلُوا لَا يَنْصُرُونَهُمْ وَلَئِنْ نَصَرُوهُمْ لَيُوَلُّنَّ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ

La’in ukhrijoo laa yakhrujoona ma’ahum wa la’in qootiloo laa yansuroonahum wa la’in nasaroohum la yuwallunnal adbaara summa laa yunsaroon

12. [for] if those [to whom they have pledged themselves] are indeed driven away, they will not go forth with them; and if war is waged against them, they will not come to their succour; and even if they [try to] succour them, they will most certainly turn their backs [in flight], and in the end will [themselves] find no
succour.


Surah Al-Hashr Ayat 13

لَأَنْتُمْ أَشَدُّ رَهْبَةً فِي صُدُورِهِمْ مِنَ اللَّهِ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ

La antum ashaddu rahbatan fee sudoorihim minal laah; zaalika bi annahum qawmul laa yafqahoon

13. Nay, [O believers,] you arouse in their bosoms a fear more intense than [even their fear of] God: this, because they are people who fail to grasp the truth.18


18 Inasmuch as they do not—or, at best, only half-heartedly—believe in God, the tangible, material dangers facing them in this world arouse in them a far greater fear than the thought of His ultimate judgment.


Surah Al-Hashr Ayat 14

لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُحَصَّنَةٍ أَوْ مِنْ وَرَاءِ جُدُرٍ ۚ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ ۚ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ

Laa yuqaatiloonakum jamee’an illaa fee quram muhas sanatin aw minw waraaa’i judur; baasuhum bainahum shadeed; tahsabuhum jamee’anw-wa quloobuhum shatta; zaalika biannahum qawmul laa ya’qiloon

14. Never will they fight you, [even] in unison, otherwise than from within fortified strongholds or from behind walls.19 Severe is their warlike discord among themselves: thou wouldst think that they are united, whereas [in fact] their hearts are at odds [with one another]: this, because they are people who will not use their reason.20


19 The meaning is: “Even if they were able-which they are not—to put forth against you a truly unified front, they will always fight you only from what they regard as well-established ‘positions of strength’.”

20 Sc., “with a view to achieving what is good for themselves”: implying that people who have no real faith and no definite moral convictions can never attain to true unity among themselves, but are always impelled to commit acts of aggression against one another.


Surah Al-Hashr Ayat 15

كَمَثَلِ الَّذِينَ مِنْ قَبْلِهِمْ قَرِيبًا ۖ ذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

Kamasalil lazeena min qablihim qareeban zaaqoo wabaala amrihim wa lahum ‘azaabun aleem

15. [To both kinds of your enemies,21 O believers, is bound to happen] the like of [what happened to] those who, a short while before them, had to taste the evil that came from their own doings,22 with [yet more] grievous suffering awaiting them [in the life to come]:


21 This interpolation—relating as it does to both the outright deniers of the truth and the hypocrites—is justified by the occurrence of the dual form in verse 17.

22 In the first instance, this is apparently an allusion to the fate of the pagan Quraysh at the battle of Badr (Zamakhshari) or, according to some authorities (quoted by Tabari), to the treachery and subsequent expulsion from Medina, in the month of Shawwal, 2 H., of the Jewish tribe of Banu Qaynuqa’. But in a wider perspective—strongly suggested by the next two verses—the meaning is general and not restricted
to any particular time or historical occurrence.


Surah Al-Hashr Ayat 16

كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ

Kamasalish shaitaani izqaala lil insaanik fur falammaa kafara qaala innee bareee’um minka inneee akhaaful laaha rabbal ‘aalameen

16. the like of [what happens] when Satan says unto man, “Deny the truth!”—but as soon as [man] has denied the truth, [Satan] says, “Behold, I am not responsible for thee: behold, I fear God, the Sustainer of
all the worlds!”23


23 Cf. Surah Al-Anfal [8]: 48; also Surah Ibrahim [14]: 22. and the corresponding notes.


Surah Al-Hashr Ayat 17

فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ

Fakaana ‘aaqibatahumaaa annahumaa fin naari khaalidaini feehaa; wa zaalika jazaaa’uz zaalimeen

17. Thus, in the end, both (the deniers of the truth and the hypocrites]24 will find themselves in the fire, therein to abide: for such is the recompense of evildoers.


24 Lit., “the end (‘aqibah) of both will be that both…”, etc.


Surah Al-Hashr Ayat 18

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

Yaaa ayyuhal lazeena aamanut taqul-laaha; waltanzur nafsum maa qaddamat lighadiw wattaqual laah; innal laaha khabeerum bimaa ta’maloon

18. O YOU who have attained to faith! Remain conscious of God; and let every human being look to what he sends ahead for the morrow! And [once again]: Remain conscious of God, for God is fully aware of all that you do;


Surah Al-Hashr Ayat 19

وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ ۚ أُولَٰئِكَ هُمُ الْفَاسِقُونَ

Wa laa takoonoo kallazeena nasul laaha fa ansaahum anfusahum; ulaaa’ika humul faasiqoon

19. and be not like those who are oblivious of God, and whom He therefore causes to be oblivious of [what is good for] their own selves: [for] it is they, they who are truly depraved!25


25 I.e., by having made a deliberately wrong use of the faculty of reason with which God has endowed man, and—by remaining oblivious of Him—having wasted their own spiritual potential.


Surah Al-Hashr Ayat 20

لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ

Laa yastaweee as-haabun naari wa ashaabul jannah; as haabul jannati humul faaa’izoon

20. Not equal are those who are destined for the fire and those who are destined for paradise: those who are destined for paradise—it is they, they [alone] who shall triumph [on Judgment Day]!


Surah Al-Hashr Ayat 21

لَوْ أَنْزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

Law anzalnaa haazal quraana ‘alaa jabilil lara aytahoo khaashi’am muta saddi’am min khashiyatil laah; wa tilkal amsaalu nadribuhaa linnaasi la’allahum yatafakkaroon

21. HAD WE bestowed this Qur’an from on high upon a mountain, thou wouldst indeed see it humbling itself, breaking asunder for awe of …..26

And [all] such parables We propound unto men, so that they might [learn to] think.


26 I.e., in contrast with those who, by remaining oblivious of God and all moral imperatives, are spiritually
more dead than an inert mountain.


Surah Al-Hashr Ayat 22

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ

Huwal-laahul-lazee laaa Ilaaha illaa Huwa ‘Aalimul Ghaibi wash-shahaada; Huwar Rahmaanur-Raheem

22. GOD IS HE save whom there is no deity: the One who knows all that is beyond the reach of a created being’s perception, as well as all that can be witnessed by a creature’s senses or mind: He, the Most Gracious, the Dispenser of Grace.


27 See note 65 on the second paragraph of Surah Al-An’am [6]: 73.


Surah Al-Hashr Ayat 23

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

Huwal-laahul-lazee laaa Ilaaha illaa Huwal-Malikul Quddoosus-Salaamul Muminul Muhaiminul-‘aAzeezul Jabbaarul-Mutakabbir; Subhaanal laahi ‘Ammaa yushrikoon

23. God is He save whom there is no deity: the Sovereign Supreme, the Holy, the One with whom all salvation rests,28 the Giver of Faith, the One who determines what is true and false,29 the Almighty, the One who subdues wrong and restores right,30 the One to whom all greatness belongs!

Utterly remote is God, in His limitless glory, from anything to which men may ascribe a share in
His divinity!


28 Lit., “the Salvation” (as-salam): see Surah Al-Ma’idah [5], note 29.

29 For this rendering of muhaymin, see Surah Al-Ma’idah [5]: 48—where this term is applied to the Qur’an— and the corresponding note 64.

30 Since the verb jabara—from which the noun jabbar is derived—combines the concepts of “setting right” or “restoring” (e.g., from a state of brokenness, ill-health, or misfortune) and of “compelhag” or “subduing (someone or something) to one’s will”, I believe that the term al-jabbar, when applied to God, is best rendered as above.


Surah Al-Hashr Ayat 24

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ

Huwal Laahul Khaaliqul Baari ‘ul Musawwir; lahul Asmaaa’ul Husnaa; yusabbihu lahoo maa fis samaawaati wal ardi wa Huwal ‘Azeezul Hakeem

24. He is God, the Creator, the Maker who shapes all forms and appearances!31

His [alone] are the attributes of perfection.32 All that is in the heavens and on earth extols His limitless glory: for He alone is almighty, truly wise!


31 Thus Baydawi. The two terms al-bari’ (“the Maker”) and al-musawwir (“the Shaper”, i.e., of all forms and appearances) evidently constitute here one single unit.

32 For this rendering of al-asma’ al-husna, see Surah Al-A’raf [7], note 145.


Source: The Message of the Quran by Muhammad Asad