[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.  

[59] Surah Al-Hashr [The Gathering]: Ayat 019

১৯. তোমরা তাদের মত হয়ো না, যারা আল্লাহ তা’আলাকে ভুলে গেছে। ফলে আল্লাহ তা’আলা তাদেরকে আত্ন বিস্মৃত করে দিয়েছেন।  তারাই অবাধ্য।

Ayat 19. And be not like those who forgot Allah (i.e. became disobedient to Allah) and He caused them to forget their own selves, (let them to forget to do righteous deeds). Those are the Fasiqun (rebellious, disobedient to Allah).

Tafseer of Surah Al-Hashr [The Gathering] Ayat 19. And be ye not like those who forgot Allah; and He made them forget their own souls! Such are the rebellious transgressors! To forget Allah is to forget the only Eternal Reality. As we are only reflected realities, how can we understand or do justice to or remember ourselves, when we forget the very source of our being?

Hazrat Anas (May Allah be pleased with him) said: You indulge in (bad) actions which are more insignificant to you than a hair while we considered them at the time of Messenger of Allah  [SAWW](PBUH) to be great destroying sins". [Al-Bukhari 08, Chapter 76, Hadith # 499].

Lesson: as mentioned above in Surah Al-Hashr Ayat 19. And be not like those who forgot Allah (i.e. became disobedient to Allah) and He caused them to forget their own selves" The less fear of Allah, one has the more disobedient he becomes to Him. As the fear of Allah decreases, one becomes more bold in committing sins. As the Companions of the Prophet [SAWW](PBUH) were intensely fearful of Allah, they were afraid of committing even very minor sins.

[59] Surah Al-Hashr [The Gathering]: Ayat 018

১৮. মুমিনগণ, তোমরা আল্লাহ তা’আলাকে ভয় কর।  প্রত্যেক ব্যক্তির উচিত, আগামী কালের জন্যে সে কি প্রেরণ করে, তা চিন্তা করা। আল্লাহ তা’আলাকে ভয় করতে থাক। তোমরা যা কর, আল্লাহ তা’আলা সে সম্পর্কে খবর রাখেন।

Ayat 18. O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the tomorrow (the day of resurrection), and fear Allah. Verily, Allah is All-Aware of what you do.

Tafseer of Surah Al-Hashr [The Gathering] Ayat 18. O ye who believe! Fear Allah, and let every soul look to what (provision) it has sent forth for the morrow. Yea, fear Allah. for Allah is well-acquainted with (all) that ye do. The "fear of Allah" is akin to love; for it means the fear of offending Him or doing anything wrong that will forfeit His Good Pleasure. This is Taqwa, which implies self-restraint, guarding ourselves from all sin, wrong, and injustice, and the positive doing of good. See 2:2. The "fear of Allah" is akin to love; for it means the fear of offending Him or doing anything wrong that will forfeit His Good Pleasure. This is Taqwa, which implies self-restraint, guarding ourselves from all sin, wrong, and injustice,  and the positive doing of good. See 2:2. The repetition emphasizes both sides of Taqwa: "let your soul fear to do wrong and let it do every act of righteousness; for Allah observes both your inner motives and your acts, and in His scheme of things everything will have its due consequences. 

Hazrat Jabir bin Abdullah (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) was passing through the bazaar with his Companions on his both sides, when he saw a dead skinny lamb. He held its ear and said, "Who of you would like to have it for a dirham". They replied, "We do not like to get it for nothing, and what shall we do with it?". Then he (PBUH) asked, "Would you like to have it for nothing?". They replied, "Had it been alive, it would have been defective because it is skinny; but when dead it is of no use". Messenger of Allah (PBUH) said, "Truly, the world is more contemptible to Allah than this (the dead lamb) is to you".

[Muslim Book 42, Chapter 01, Hadith # 7059].

Lesson: as mentioned above in Surah Al-Hashr Ayat 18. O you who believe! Fear Allah and keep your duty to Him” This Hadith also shows the futility of this world for which one struggles so madly throughout his life. It is also an indication that the Prophet  [SAWW](PBUH) used to seize the right opportunities to guide and teach his followers.

[59] Surah Al-Hashr [The Gathering]: Ayat 017

১৭. অতঃপর উভয়ের পরিণতি হবে এই যে, তারা জাহান্নামে যাবে এবং চিরকাল তথায় বসবাস করবে।  এটাই জালেমদের শাস্তি।

Ayat 17. So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness, etc.).

Tafseer of Surah Al-Hashr [The Gathering] Ayat 17. The end of both Satan and disbelievers will be that they will go into the Fire, dwelling therein forever. Such is the reward of the wrong-doers. 

Hazrat Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH)said, "A person will be summoned with the one whom he loves".

[Al-Bukhari Book 08, Chapter 73, Hadith # 191].

Another narration is: The Messenger of Allah [SAWW](PBUH) was asked; "What about a person who loves a people but cannot be with them?'' (i.e., either he cannot attain their lofty position of righteousness or that he has not met with them in this life). The Messenger of Allah [SAWW](PBUH) replied, "A person will be in the company of those whom he loves".

Lesson: as mentioned above in Surah Al-Hashr Ayat 17. So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun" Besides bringing to eminence the high merit of entertaining the love for the pious persons, this Hadith tells us about the Mercy and Blessings of Allah which He will shower upon those who love the pious people. Because of this love, Allah will elevate even the inferior people and include them among those whom He loves. This Hadith also serves a warning that association and love with the impious people is extremely dangerous as one can meet the same bad end which is inevitable for them. May Allah save us from it.

[59] Surah Al-Hashr [The Gathering]: Ayat 016

১৬. তারা শয়তানের মত, যে মানুষকে কাফের হতে বলে।  অতঃপর যখন সে কাফের হয়, তখন শয়তান বলেঃ তোমার সাথে আমার কোন সম্পর্ক নেই। আমি বিশ্বপালনকর্তা আল্লাহ তা’আলাকে ভয় করি।

Ayat 16. (Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)!"

Tafseer of Surah Al-Hashr [The Gathering] Ayat 16. (Their allies deceived them), like the Evil One, when he says to man, "Deny Allah.: but when (man) denies Allah, (the Evil One) says, "I am free of thee: I do fear Allah, the Lord of the Worlds!" An apt simile. Evil tempts man in all sorts of ways, and presents seductive promises and alliances to delude him into the belief that he will be saved from the consequences. The Evil One says, "Deny Allah": which means not merely denial in words, but denial in acts—disobedience of Allah's Law, deviation from the path of rectitude. When the sinner gets well into the mire, the Evil One says cynically: "How can I help you against Allah? Don't you see I am afraid of Him? All our alliances and understandings were moonshine. You must bear the consequences of your own folly." 

Hazrat Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) said, "Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape.'' Then he (PBUH)) recited, "Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe". (11:102).  [Al-Bukhari Book 06, Chapter 60, Hadith # 208]

Lesson: as mentioned above in Surah Al-Hashr Ayat 16. (Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)!" One should not take the respite for exemption because no one knows when respite granted by Him will come to an end and punishment will follow.