(p-402) Surah Al-Hashr

Its purpose is to clarify what was indicated by the end of Al-Mujadila regarding the transcendence from the blemishes of deficiency by affirming the comprehensive power with a witnessing evidence that He prevails, He and His messengers, over those who oppose Him among the most humiliated. This is because He is Strong, Mighty, which necessitates complete knowledge that entails [the profound wisdom that necessitates] the gathering that reveals the success of the successful and the loss of the losers in a manner of clarity that reveals all attributes of perfection. The most indicative of this is the contemplation of the story of [the Children of] Al-Nadir, which informs about the beginning of the gathering that heralds the true gathering by His power after the closure of the ally and the enemy under the assumption that it would not occur. Therefore, it was named Al-Hashr and [the Children of] Al-Nadir because He, glorified and exalted is He, gathered them by His power from the noble city to Khaybar, Syria, and Al-Hira. Then He gathered them [and others] from the Jews in the second gathering from Khaybar to Syria, which is the sign of the greatest gathering to the land of gathering to subdue this noble Prophet, the people of the Book who claim that they are the best of people (p-403) and that they are supported by what they have of the religion whose foundation is upright by what iron hinted at, just as He subdued the people of idols who know that they have altered the correct religion. Thus, it was established - with the appearance of His religion over every religion equally, as He promised, glorified is He, His truth in all that He brought after the oneness - the belief in the Last Resurrection because it is the place of wisdom and the location of the manifestation of wrath and mercy. 'In the name of Allah, the Most Gracious, the Most Merciful', the Greatest King whose command cannot be repelled, so there is no alternative for His servants. 'The Most Gracious' whose grace of existence has encompassed all, so there is no escape from His return. 'The Most Merciful' who has specifically chosen the people of His affection with success in what pleases Him about them, thus obligating them to attain success by His happiness.

* *When the debate concluded with the affirmation that He is the Honor of the people of His obedience and the Disgrace of the people of His disobedience and opposition, He justified it by His transcendence from deficiencies, supporting the promise of their victory. He said: 'Glorified' meaning He established the greatest transcendence from every blemish of deficiency 'for Allah' who encompasses all [attributes of] perfection.

And when the disbelievers among all of the children of Adam worshipped some of them the sun (p-404) and some of them the moon and some of them [others among] the stars, and the stars were scattered in all the heavens, not belonging to any specific sky, and likewise the angels, it gathered evidence that all are servants. He said: 'What is in the heavens' meaning all of it. And when the speech was about the prohibition of befriending those who oppose Allah, and this was for those who are not among the pure, He emphasized by repeating the negation for their need for confirmation, saying: 'And what'. And when all that they worshipped was from what they associated with the earthly things of trees, idols, cattle, and others, which do not exceed the earth upon which they are, He specified by saying: 'In the earth'.

And when this encompassed all of the world, it indicated that His greatness does not end. He said: ﴿And He is﴾ meaning, while He alone is ﴿The Mighty﴾ who overcomes everything and nothing is prevented from Him. ﴿The Wise﴾ whose knowledge penetrates the apparent and the hidden and encompasses everything, so He perfected what He intended. Everything He created, He made it a proof of His oneness, and a means to clarify what He has of might and wisdom.

And Imam Abu Ja'far ibn al-Zubair said: There is no doubt about the connection of this with what follows from the verses of Surah Al-Mujadila. Do you not see that His saying, the Exalted, ﴿O you who have believed, do not take a people with whom Allah has become angry﴾ [Al-Mumtahana: 13] is intended for the Jews? He mentioned, glorified is He, their evil intentions and their great audacity. Then He said at the end of the Surah: ﴿You will not find a people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger﴾ [Al-Mujadila: 22]. Thus, from all of this, there is a deterrence of the believers from them and informing them that hating them is part of faith and loving them is part of hypocrisy due to the ugliness of what they harbor and the heinousness of what they have committed. When this verse pointed to what was mentioned, it was followed by the information at the beginning of Surah Al-Hashr about what was hastened for them of their humiliation and their expulsion from their homes and their wealth, and the empowerment of the Muslims over them, in accordance with what was previously indicated regarding their evil deeds. The verses were united in meaning and coherence, and the speech was woven together. The Surah began with glorification due to its foundation on what was indicated by His anger, the Exalted, against them, as it can only be due to the greatest crime and the worst offense, which is their aggression and their disobedience that is detailed in many places in the Book. And He, the Exalted, said about them after mentioning His anger against them: ﴿Those are worse in position and further astray from the sound path﴾ [Al-Ma'idah: 60]. And He, the Exalted, said: ﴿Cursed were those who disbelieved among the Children of Israel by the tongue of David and Jesus, the son of Mary. That was for what they disobeyed and were transgressing﴾ [Al-Ma'idah: 78]. So, the Exalted clarified that His curse upon them was indeed a result of their disobedience and their transgression. He also detailed their transgression in several places. When anger indicated what was mentioned of the great polytheism, He, glorified and exalted is He, followed it with the glorification of Himself, the Majestic and Exalted, saying: ﴿Whatever is in the heavens and whatever is on the earth glorifies Allah﴾. And indeed, such a statement of glorification comes after a crime committed by the servants and a great sin they perpetrate. Reflect on where this occurred. Then the speech returned to inform about what He, the Exalted, did to the people of the Book regarding what is connected to what preceded. Then the verses were woven together - it has ended.