Microsoft Word Al Jalalain Eng with introduction docx

(Al-Hashr)
[59:1]
All that is in the heavens and all that is in the earth glorifies God, that is to say, [all that is in them] exalts 
Him as being transcendent (the l
ā
m [of li’Ll
ā
hi, ‘God’] is extra; the use of m
ā
[instead of the personal min] is 
meant to indicate a predominance [of non-rational beings in the heavens and the earth]). And He is the 
Mighty, the Wise, in His kingdom and [in] His actions [respectively]. 
[59:2]

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658
It is He Who expelled those who disbelieved of the People of the Scripture, namely, the Jews of the Ban
ū
al-
Nad
ī
r, from their homelands, [from] their dwellings at Medina, at the first exile, that is, their exile to Syria, 
the last [exile] being their banishment to Khaybar by ‘Umar during his caliphate. You did not think, O 
believers, that they would go forth, and they thought that they would be protected (m
ā
ni‘atuhum is the 
predicate of an, ‘that’) by their fortresses (hus
ū
nuhum, the agent of the verb [m
ā
ni‘atuhum], with which the 
predication is completed) from God, from His chastisement. But God, His command and His chastisement, 
came at them from whence they had not reckoned, [from whence] had never occurred to them, from the 
part of the believers, and He cast terror (ru‘b or ru‘ub) into their hearts, by having their chief Ka‘b b. al-
Ashraf slain, destroying [as they did] (read yukharrib
ū
na; or yukhrib
ū
na, [derived] from [4th form] akhraba) 
their houses, in order to take away with them what they valued of wood and so on, with their own hands 
and the hands of the believers. So take heed, O you who have eyes! 
[59:3]
And had God not prescribed, [had He not] decreed, banishment for them, departure from their homeland, 
He would have chastised them in this world, by having them killed or taken captive, as He did with the Jews 
of [Ban
ū
] Qurayza, and in the Hereafter there is for them the chastisement of the Fire. 
[59:4]
That is because they defied, they opposed, God and His Messenger; and whoever defies God, indeed God is 
severe in retribution, against him. 
[59:5]
Whatever palm-trees you cut down, O Muslims, or left standing on their roots, it was by God’s leave: He 
gave you the choice in this matter, and in order that, by giving [you] leave to cut them down, He might 
disgrace those who are immoral, the Jews, in return for their objection that the cutting down of productive 
trees was [deliberate] spoiling [of the land]. 
[59:6]
And whatever spoils God has given to His Messenger from these, you did not, O Muslims, spur for it any 
(min is extra) horses or camels, that is to say, you did not suffer any hardship in [securing] it, but God gives 
His messengers sway over whomever He will, and God has power over all things: hence you have no right to 
any of this [booty], rather it is exclusively for the Prophet (s) and those of the four categories mentioned 
with him in the next verse, [to be dispensed] in accordance with the way in which he used to divide it up, 
such that each would receive a fifth of the fifth and the rest being the Prophet’s (s), for him to do with as he 
pleases — thus he gave of it to the Emigrants and three from among the Helpers, on account of their 
poverty. 
[59:7]
Whatever spoils God has given to His Messenger from the people of the towns, such as al-Safr
ā
’, W
ā
d
ī
al-
Qur
ā
and Yanbu‘, belong to God, dispensing with it as He will, and to the Messenger and to the near of kin, 
the Prophet’s kin, from among the Ban
ū
H
ā
shim and the Ban
ū
al-Mutt
ā
lib, and the orphans, the [orphaned] 
children of Muslims, those whose parents have died and who are impoverished, and the needy, those 
Muslims in need, and the traveller, the Muslim who may be cut off [from all resources] on a remote journey: 
in other words, they [these spoils] are the due of the Prophet (s) and [those of] the four categories, divided 
up in the way that he used to, where each category received a fifth of the fifth, with the rest being his [the 
Prophet’s], so that these, the spoils — this being the justification for the division of these [spoils] in this way, 
do not (kay-l
ā
: kay functions like l
ā
with a following implied an [sc. an-l
ā
]) become a thing circulating, 
handed round, between the rich among you. And whatever the Messenger gives you, of spoils or otherwise, 
take it; and whatever he forbids you, abstain [from it]. And fear God. Surely God is severe in retribution. 
[59:8]

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659
[At] the poor Emigrants (li’l-fuqar
ā
’i is semantically connected to an omitted [verb], that is to say, a-‘ajib
ū
, 
‘What! Do they marvel [at the poor Emigrants]’) who have been driven away from their homes and their 
possessions that they should seek bounty from God and beatitude and help God and His Messenger? Those 
— they are the sincere, in their faith. 
[59:9]
And those who had settled in the hometown, that is, Medina, and [had abided] in faith, that is to say, [those 
who] had embraced it with enthusiasm — these being the Helpers, before them, love those who have 
emigrated to them, and do not find in their breasts any need, any envy, of that which those [others] have 
been given, that is to say, of what the Prophet (s) had given the Emigrants from the [seized] possessions of 
the Ban
ū
al-Nad
ī
r, [a share which was] exclusively theirs; but prefer [others] to themselves, though they be 
in poverty, in need of that which they prefer for [those] others [to have]. And whoever is saved from the 
avarice of his own soul, its covetousness for [acquiring] possessions, those — they are the successful. 
[59:10]
And those who will come after them, after the Emigrants and the Helpers, up to the Day of Resurrection, 
say, ‘Our Lord, forgive us and our brethren who preceded us in [embracing] the faith, and do not place any 
rancour, any spite, in our hearts toward those who believe. Our Lord, You are indeed Kind, Merciful!’. 
[59:11]
Have you not considered, [have you not] seen, the hypocrites who say to their brethren who disbelieve from 
among the People of the Scripture, namely, the Ban
ū
al-Nad
ī
r, their brethren in disbelief, ‘If (la-in: the l
ā
m is 
for oaths in all four instances) you are expelled, from Medina, we will assuredly go forth with you, and we 
will never obey anyone against you, to forsake you. And if you are fought against (wa-in q
ū
tiltum: the 
prefatory l
ā
m [of la-in] has been omitted), we will certainly help you’. And God bears witness that they are 
truly liars. 
[59:12]
[For] indeed if they are expelled, they would not go forth with them, and if they are fought against, they 
would not help them. And even if they were to help them, that is to say, even if they came to help them, 
they would surely turn their backs [to flee] (the implied response to the oath suffices in place of the 
response to the conditional, in all five instances) — then they, the Jews, would not be helped. 
[59:13]
You indeed arouse greater awe, fear, in their hearts, that is, [the hearts of] the hypocrites, than God — [but 
only] because He has deferred His chastisement [to the Hereafter]. That is because they are a people who 
do not comprehend. 
[59:14]
They, that is, the Jews, will not fight against you together, [all] in a [single] body, except in fortified towns 
or from behind some wall (jid
ā
r: a variant reading has [plural] judur, ‘walls’), some [kind of protective] 
fence. Their might, their belligerence, is great among themselves. You [would] suppose them to be all 
together, united as a [single] body, but their hearts are disunited, scattered, contrary to supposition. That is 
because they are a people who have no sense;
[59:15]
their likeness in relinquishing faith is, as the likeness of those who, recently before them, a short time before 
— these being the idolaters from among those [who fought] at Badr — tasted the evil consequences of their 

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660
conduct, the punishment for it in this world, by being killed or otherwise. And for them there will be a painful 
chastisement, in the Hereafter. 
[59:16]
In addition, their likeness in heeding the [words of the] hypocrites and their forsaking of them is, like Satan 
when he says to man, ‘Disbelieve!’; so that when he [man] disbelieves, he says, ‘Lo! I am absolved of you. 
Indeed I fear God, the Lord of the Worlds’, out of mendacity and dissimulation on his part. 
[59:17]
So the sequel for both will be, that is, [the sequel for both] the one who leads astray and the one led astray 
(a variant reading for [‘
ā
qibatahum
ā
] has the nominative ‘
ā
qibatuhum
ā
, as the subject of k
ā
na, ‘will be’), 
that they are in the Fire, therein abiding. And that is the requital of the evildoers, that is, the disbelievers. 
[59:18]
O you who believe, fear God and let every soul consider what it has sent ahead for tomorrow, for the Day of 
Resurrection. And fear God. God is indeed Aware of what you do.
[59:19]
And do not be like those who forget God, [those who] neglect obedience to Him, so that He makes them 
forget their own souls, [to forget] to send ahead good deeds for its sake. Those — they are the immoral. 
[59:20]
Not equal are the inhabitants of the Fire and the inhabitants of Paradise. It is the inhabitants of Paradise 
who are the winners. 
[59:21]
Had We sent down this Qur’
ā
n upon a mountain, and had it [the mountain] been endowed with a faculty of 
discernment like man, you would have surely seen it humbled, rent asunder by the fear of God. And such 
similitudes, as those mentioned — do We strike for mankind, that perhaps they may reflect, and so become 
believers. 
[59:22]
He is God, than Whom there is no other god, Knower of the unseen and the visible, what is secret and what 
is proclaimed — He is the Compassionate, the Merciful. 
[59:23]
He is God, than Whom there is no other god, the King, the Holy, the One sanctified from what does not befit 
Him, the Peace, unblemished by any defects, the Securer, the One Who confirms the sincerity of His 
messengers by creating miracles for them, the Guardian (al-muhaymin: [derives] from haymana, 
yuhayminu, meaning that one is watcher over something), in other words, the One Who is Witness to the 
deeds of His servants, the Mighty, the Strong, the Compeller, compelling His creatures to what He will, the 
Exalted, above what does not befit Him. Glorified be God — He is declaring His transcendence — above 
what partners they ascribe!, to Him. 
[59:24]
He is God, the Creator, the Maker, the Originator from nothing, the Shaper. To Him belong the, ninety nine, 
Most Beautiful Names, cited in had
ī
th (al-husn
ā
is the feminine of al-ahsan). All that is in the heavens and 

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661
the earth glorify Him, and He is the Mighty, the Wise — already explained at the beginning of this [s
ū
ra].
Medinese, consisting of 13 verses.