[60] Surah Al-Mumtahanah [That Which Examines]: Ayat 002

২. তোমাদেরকে করতলগত করতে পারলে তারা তোমাদের শত্রু হয়ে যাবে  এবং মন্দ উদ্দেশ্যে তোমাদের প্রতি বাহু ও রসনা প্রসারিত করবে এবং চাইবে যে, কোনরূপে তোমরা ও কাফের হয়ে যাও।

Ayat 2. Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve.

Tafseer of Surah Al-Mumtahanah (That Which Examines) Ayat 2. If they were to get the better of you, they would behave to you as enemies, and stretch forth their hands and their tongues against you for evil: and they desire that ye should reject the Truth. Besides the question of your fidelity to your own people, even your own selfish interests require you to beware of secret intrigues with the enemies. They will welcome you as cat's paws. But what will happen when they have used you and got the better of you and your people? Then they will show you their hand. And a heavy hand it will be! Not only will they injure you with their hands but with their tongues! The only words they will use for you will be "Traitors to their own"! If they intrigue with you now, it is to pervert you from the path of truth and righteousness and to win you over to their evil ways. 

Hazrat Anas (May Allah be pleased with him) reported: Umm Ar-Rubaiy'i bint Al-Bara', who was the mother of Harithah bin Suraqah, came to The Messenger of Allah  [SAWW](PBUH) and said: "O Messenger of Allah  [SAWW](PBUH)! Will you not tell me about Harithah? (He was killed in the battle of Badar). If he is in Jannah I shall show endurance, but if he has met another fate, I may exert myself in weeping for him.'' He  [SAWW](PBUH) replied, "O mother of Harithah, in in the gardens of Jannah there are many ranks, and your son has attained Al-Firdous, the highest.''  [Al-Bukhari Book 8,Chapter 76, Hadith # 558]

Lesson : Jannat-ul-Firdous is the highest portion of Jannah. The allocation of this portion to the martyrs is a proof that Jihad is very much liked by Allah. It occurs in Ahadith that when someone prays to Allah, he should always pray for Jannat-ul-Firdous.

[60] Surah Al-Mumtahanah [That Which Examines]: Ayat 001

১. মুমিনগণ, তোমরা আমার ও তোমাদের শত্রুদেরকে বন্ধরূপে গ্রহণ করো না।  তোমরা তো তাদের প্রতি বন্ধুত্বের বার্তা পাঠাও, অথচ তারা যে সত্য তোমাদের কাছে আগমন করেছে, তা অস্বীকার করছে। তারা রসূলকে ও তোমাদেরকে বহিস্কার করে এই অপরাধে যে, তোমরা তোমাদের পালনকর্তার প্রতি বিশ্বাস রাখ। যদি তোমরা আমার সন্তুষ্টিলাভের জন্যে এবং আমার পথে জেহাদ করার জন্যে বের হয়ে থাক, তবে কেন তাদের প্রতি গোপনে বন্ধুত্বের পয়গাম প্রেরণ করছ? তোমরা যা গোপন কর এবং যা প্রকাশ কর, তা আমি খুব জানি। তোমাদের মধ্যে যে এটা করে, সে সরলপথ থেকে বিচ্যুত হয়ে যায়।

Ayat 1. O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth (i.e. Islamic Monotheism, this Qur’an, and Muhammad  [SAWW](PBUH), and have driven out the Messenger (Muhammad  [SAWW](PBUH) and yourselves (from your homeland) because you believe in Allah your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray, (away) from the Straight Path.

Tafseer of Surah Al-Mumtahanah (That Which Examines) Ayat 1. O ye who believe! Take not my enemies and yours as friends (or protectors),- offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in Allah your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path. The immediate occasion for this was a secret letter sent by one Hatib, a Muhajir, from Madinah, to the Pagans at Makkah, in most friendly terms, seeking for their protection on behalf of his children and relatives left behind in Makkah. The letter was intercepted, and he confessed the truth. He was forgiven as he told the truth and his motive did not appear to be heinous, but this instruction was given for future guidance. This was shortly before the conquest of Makkah, but the principle is of universal application. You cannot be on terms of secret intimacy with the enemies of your Faith and people, who are persecuting your Faith and seeking to destroy your Faith and you. You may not do so even for the sake of your relatives as it compromises the life and existence of your whole community. Such was the position of the Muslim community in Madinah after the Hijrah and before the conquest of Makkah. 

Hazrat Ibn Abbas (May Allah be pleased with them) reported: Messenger of Allah [SAWW](PBUH) said to Ashaj Abdul-Qais (May Allah be pleased with him), "You possess two qualities that Allah loves. These are clemency and tolerance.''  [Muslim Book 01,Chapter 07, Hadith # 024]

Lesson: as mentioned above in Surah Al-Mumtahanah Ayat 01. I am All-Aware of what you conceal and what you reveal” This Hadith teaches us to adopt a patient, mild and discreet attitude towards others. Moreover, there is a provision for praising somebody in his presence, provided there is no likelihood of his being conceited. The Hadith also provides inspiration for the cultivation of good habits.

[59] Surah Al-Hashr [The Gathering]: Ayat 024

২৪. তিনিই আল্লাহ তা’আলা, স্রষ্টা, উদ্ভাবক, রূপদাতা,  উত্তম নাম সমূহ তাঁরই। নভোমন্ডলে ও ভূমন্ডলে যা কিছু আছে, সবই তাঁর পবিত্রতা ঘোষণা করে। তিনি পরাক্রান্ত প্রজ্ঞাময়।

Ayat 24. He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.

Tafseer of Surah Al-Hashr [The Gathering] Ayat 24. He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colors). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise. Allah's attributes of Goodness and Power having been referred to, we are now told of His creative energy, of which three aspects are here mentioned, as explained in the following note. The point is emphasized that He does not merely create and leave alone; He goes on fashioning, evolving new forms and colors, and sustaining all the energies and capacities which He has put into His Creation, according to various laws which He has established. The act or acts of creation have various aspects, and the various words used in this connection are summarized in 2:117, as supplemented by 6:94 and 6:98. Khalaqa is the general term for creation, and the Author of all Creation is Khaliq. Bara'a implies a process of evolving from previously created matter or state: the Author of this process is Bari , the Evolver. Sawwara implies giving definite form or colour, so as to make a thing exactly suited to a given end or object: hence the title Musavwir, Bestower of Forms or Colors: for this shows the completion of the visible stage of creation. Cf. 7:180 and 17:110, Thus the argument of the Surah is rounded off on the same note as was struck at the beginning, 59:1. The first verse and the last verse of the Surah are the same, except as regards the tense of the verb sabbaha. In the first verse it is the optative form of the preterit sabbaha: 'let everything declare the Glory of Allah'. After the illustrations given, the declaratory form of the aorist is appropriate, yusabbihu: "everything doth declare the Glory of Allah".

Hazrat Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah [SAWW](PBUH) used to say when he was in distress: "La ilaha illallahul-Azimul-Halim. La ilaha illallahu Rabbul-`Arshil-`Azim. La ilaha illallahu Rabbus-samawati, wa Rabbul-ardi, wa Rabbul-`Arshil-Karim. (None has the right to be worshipped but Allah the Incomparably Great, the Compassionate. None has the right to be worshipped but Allah the Rubb of the Mighty Throne. None has the right to be worshipped but Allah the Rubb of the heavens, the Rubb of the earth, and the Rubb of the Honorable Throne).''  [Al-Bukhari Book 08, Chapter 75, Hadith # 357]

Lesson: as mentioned above in Surah Al-Hashr Ayat 24 “He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise" The only medicine in a time of distress is the remembrance of Allah Whose Help alone should be sought. This Dua contains words which glorify Allah and exalt Him far above all else. It is desirable to recite these words when one is in distress as this is exactly what the Prophet (PBUH) used to recite in such situations.

[59] Surah Al-Hashr [The Gathering]: Ayat 023

২৩. তিনিই আল্লাহ তিনি ব্যতিত কোন উপাস্য নেই।  তিনিই একমাত্র মালিক, পবিত্র, শান্তি ও নিরাপত্তাদাতা, আশ্রয়দাতা, পরাক্রান্ত, প্রতাপান্বিত, মাহাত্ন। সোবহান আল্লাহ। তারা যাকে অংশীদার করে আল্লাহ তা’ আলা তা থেকে পবিত্র।

Ayat 23. He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him.

Tafseer of Surah Al-Hashr [The Gathering] Ayat 23. Allah is He, than Whom there is no other god; the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah. (High is He) above the partners they attribute to Him. This phrase is repeated from the last verse in order to lead us to the contemplation of some other attributes of Allah, after we have realized those which form our fundamental conceptions of Allah. See the preceding and the following note. How can a translator reproduce the sublimity and the comprehensiveness of the magnificent Arabic words, which mean so much in a single symbol? (1) "The Sovereign" in our human language implies the one undisputed authority which is entitled to give commands and to receive obedience, and which in fact receives obedience; the power which enforces law and justice. (2) Human authority may be misused, but in the tide "die Holy One", we postulate a Being free from all stain or evil, and replete with the highest Purity. (3) "Salam" has not only the idea of Peace as opposed to Conflict, but wholeness as opposed to defects: hence our paraphrase "Source of Peace and Perfection". (4) Mumin, one who entertains Faith, who gives Faith to others, who is never false to the Faith that others place in him; hence our paraphrase "Guardian of Faith". (5) "Preserver of Safety": guarding all from danger, corruption, loss, etc.: the word is used for the Qur'an in 5:48. These are the attributes of kindness and benevolence: in the next note are described the attributes of power. See last note. (6) Allah is not only good, but He can carry out His Will. (7) And if anything resists or opposes Him, His Will prevails. (8) For He is Supreme, above all tilings and creatures. Thus we come back to tile Unity with which we began in verse 22. Such being Allah's attributes of Goodness and Power, how foolish is it of men to worship anything else but Him? Who can approach His glory and goodness? 

Hazrat Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah[SAWW](PBUH) said, "Allah, the Exalted, and Glorious, said; 'O My slaves, were the first of you and the last of you, the human of you and the jinn of you to stand in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decrease the sea if put into it. O My slaves, it is but your deeds that I reckon for you and then recompense you for, so let him who finds good (i.e., in the Hereafter) praise Allah and let him who finds other than that blame no one but himself.'''. [Muslim Book 032, Chapter 13, Hadith # 6246].

Lesson: as mentioned above in Surah Al-Hashr Ayat 23.” the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him" This Hadith mentions the Power and Majesty of Allah and stresses that one should supplicate Allah for everything that one needs. From guidance to sustenance, the treasures of everything are with Him - the treasures which are unlimited and any withdrawal from them does not make any reduction in them. Similar is the case of His Sovereignty; it is not affected even if the whole universe supports or opposes them. Thus, it is in the interest of man that he should dedicate himself entirely to Allah and beg all his needs from Him and Him Alone.

[59] Surah Al-Hashr [The Gathering]: Ayat 022

২২. তিনিই আল্লাহ তা’আলা, তিনি ব্যতীত কোন উপাস্য নেই;  তিনি দৃশ্য ও অদৃশ্যকে জানেন তিনি পরম দয়ালু, অসীম দাতা।

Ayat 22. He is Allah, than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful.

Tafseer of Surah Al-Hashr [The Gathering] Ayat 22. Allah is He, than Whom there is no other god; Who knows (all things) both secret and open; He, Most Gracious, Most Merciful. Here follows a passage of great sublimity, summing up the attributes of Allah. In this verse, we have the general attributes, which give us the fundamental basis on which we can form some idea of Allah. We start with the proposition that there is nothing else like Him. We think of His Unity; all the varying and conflicting forces in Creation are controlled by Him and look to Him, and we can never get a true idea of Him unless we understand the meaning of Unity. His knowledge extends to everything seen and unseen, present and future, near and far, in being and not in being: in fact these contrasts, which apply to our knowledge, do not apply to Him. His Grace and His Mercy are unbounded: see Surah 1: Ayat 1, and unless we realize these, we can have no true conception of our position in the working of His Will and Plan. 

Hazrat Ibn Umer (May Allah be pleased with him) said: we counted The Messenger of Allah [SAWW](PBUH), saying a hundred times during one single sitting: Rabb-ighfir li, wa tubb `alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful.''  [Abu Dawud Hadith # 1516 and At-Tirmidhi Hadith # 3434].

Lesson: as mentioned above in Surah Al-Hashr Ayat 22. “He is the Most Beneficent, the Most Merciful” This Hadith tells us about the etiquette of praying to Allah. We should use the Names of Allah befitting our prayers, i.e., the Names of Allah signifying those Attributes of Allah which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

[59] Surah Al-Hashr [The Gathering]: Ayat 021

২১. যদি আমি এই কোরআন পাহাড়ের উপর অবতীর্ণ করতাম, তবে তুমি দেখতে যে, পাহাড় বিনীত হয়ে আল্লাহ তা’আলার ভয়ে বিদীর্ণ হয়ে গেছে।  আমি এসব দৃষ্টান্ত মানুষের জন্যে বর্ণনা করি, যাতে তারা চিন্তা-ভাবনা করে।

Ayat 21.  Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.

Tafseer of Surah Al-Hashr [The Gathering] Ayat 21. Had We sent down this Qur´an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Such are the similitudes which We propound to men, that they may reflect. There are two ideas associated in men's minds with a mountain: one is its height, and the other that it is rocky, stony, hard. Now comes the metaphor. The Revelation of Allah is so sublime that even the highest mountains humble themselves before it. The Revelation is so powerful and convincing that even the hard rock splits asunder under it. Will man then be so arrogant as to consider himself superior to it, or so hardhearted as not to be affected by its powerful Message? The answer is "No" for un-spoilt man; 'Yes" for man when degraded by sin to be the vilest of creatures. Cf. 7:143, where, in the story of Moses, the Mount became as dust "when the Lord manifested His Glory". Also C f. 33:72, where the mountains are mentioned as an emblem of stability, but as refusing to accept the Trust ( Amanah) because they felt themselves to be too humble to be equal to such a tremendous Trust.

Hazrat Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) said, "Verily, Allah elevates some people with this Qur'an and abases others.''  [Muslim Book 04, Chapter 138, Hadith # 1780]

Lesson: as mentioned above in Surah Al-Hashr Ayat 21. Such are the parables which We put forward to mankind that they may reflect” Only such people will be elevated who act upon the teachings of the Qur'an and abstain from what is forbidden by Allah. The Muslims of the early centuries of Islam were blessed with great honour by Allah because they loved and applied the Qur'an. Because of this meaningful attachment with the Qur'an, they made great achievements in religious and worldly spheres. Those who neglected the teachings of Islam will be disgraced and humiliated. May Allah guide and enable us to re-establish our contact with the Qur'an so that we can regain our past glory. Exaltation and humiliation mentioned in the Hadith is bound to happen in both this life and the Hereafter.

[59] Surah Al-Hashr [The Gathering]: Ayat 020

২০. জাহান্নামের অধিবাসী এবং জান্নাতের অধিবাসী সমান হতে পারে না। যারা জান্নাতের অধিবাসী, তারাই সফলকাম।

Ayat 20. Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.

Tafseer of Surah Al-Hashr [The Gathering] Ayat 21. Had We sent down this Qur´an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Such are the similitudes which We propound to men, that they may reflect. There are two ideas associated in men's minds with a mountain: one is its height, and the other that it is rocky, stony, hard. Now comes the metaphor. The Revelation of Allah is so sublime that even the highest mountains humble themselves before it. The Revelation is so powerful and convincing that even the hard rock splits asunder under it. Will man then be so arrogant as to consider himself superior to it, or so hardhearted as not to be affected by its powerful Message? The answer is "No" for un-spoilt man; 'Yes" for man when degraded by sin to be the vilest of creatures. Cf. 7:143, where, in the story of Moses, the Mount became as dust "when the Lord manifested His Glory". Also C f. 33:72, where the mountains are mentioned as an emblem of stability, but as refusing to accept the Trust ( Amanah) because they felt themselves to be too humble to be equal to such a tremendous Trust. 

Hazrat Anas (May Allah be pleased with him) reported that: The Messenger of Allah  [SAWW](PBUH) said, "When Allah intends good for His slave, He punishes him in this world, but when He intends an evil for His slave, He does not hasten to take him to task but calls him to account on the Day of Resurrection.'' [At-Tirmidhi Hadith # 2396].

Lesson: as mentioned above in Surah Al-Hashr Ayat 20. Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful” This Hadith shows that, for a Muslim, trials are also a blessing in this world because his sins are forgiven in proportion to the trials he has to face and his reward is increased with the Will of Allah. Thus, a Muslim should always be patient and contented in the event of trial because without these qualities he will not have the privilege associated with them. In fact, his impatience would increase his sins even further.