Surah Al-Hashr (59) — Ayah 1

The name of this surah, "Al-Hashr," is due to the word {’’ لِاَوَّلِ الْحَشْرِ ‘‘} mentioned in its second verse. Abdullah bin Abbas (may Allah be pleased with them both) was asked about whom Surah Al-Hashr was revealed, so he replied: [ نَزَلَتْ فِيْ بَنِي النَّضِيْرِ ] [ بخاري، التفسیر، سورۃ الحشر : ۴۸۸۲ ] "This surah was revealed about (the well-known Jewish tribe) Banu Nadir." In Sahih Bukhari itself, it is narrated from Sa'id bin Jubair that I called it Surah Al-Hashr in the presence of Ibn Abbas (may Allah be pleased with them both), so he said: "Call it Surah An-Nadir." [ بخاري، التفسیر، سورۃ الحشر : ۴۸۸۳ ] Ibn Abbas (may Allah be pleased with them both) said this either so that no one would think that the word Hashr here refers to the Day of Judgment, but rather to keep in mind that the central subject here is the matter of Banu Nadir, or he said this to indicate that the name of this surah, besides Surah Al-Hashr, is also Surah An-Nadir.

(Ayah 1) {سَبَّحَ لِلّٰهِ مَا فِي السَّمٰوٰتِ وَ مَا فِي الْاَرْضِ … :} The explanation of this verse has already been mentioned in the first verse of Surah Al-Hadid and in verse (44) of Surah Bani Isra'il. Here, only a few points related to this context are mentioned: ➊ In Surah Al-Hadid, it is {’’ مَا فِي السَّمٰوٰتِ وَ الْاَرْضِ ‘‘}, whereas here it is {’’ مَا فِي السَّمٰوٰتِ وَ مَا فِي الْاَرْضِ ‘‘}. Ibn Ashur (may Allah have mercy on him) has explained that at the beginning of Surah Al-Hadid, the declaration of the glorification of Allah by everything in the heavens and the earth is presented as evidence for Allah's oneness and for the attributes that are mentioned in the following verses. Since everything found in the heavens and the earth collectively serves as evidence, in {’’ مَا فِي السَّمٰوٰتِ وَ الْاَرْضِ ‘‘} it is mentioned together. Whereas at the beginning of Surah Al-Hashr, the mention of Allah's glorification is to remind the Muslims of the favor that occurred in the form of an event on earth, which is the exile of Banu Nadir and the Muslims becoming owners of their lands and properties. Therefore, to specifically mention the inhabitants of the earth separately, it is said {’’ مَا فِي السَّمٰوٰتِ وَ مَا فِي الْاَرْضِ ‘‘}. The same is the case in Surah As-Saff, Surah Al-Jumu'ah, and Surah At-Taghabun, in all of which, instead of {’’ مَا فِي السَّمٰوٰتِ وَ الْاَرْضِ ‘‘}, it is said {’’ مَا فِي السَّمٰوٰتِ وَ مَا فِي الْاَرْضِ ‘‘}, because the matters mentioned afterwards are specifically related to the inhabitants of the earth.

➋ The purpose of mentioning {’’ سَبَّحَ لِلّٰهِ مَا فِي السَّمٰوٰتِ وَ مَا فِي الْاَرْضِ ‘‘} before the incident of Banu Nadir is to show that what happened with such a powerful tribe was not due to the strength of the Muslims, but rather it was a manifestation of Allah's power, Who is free from all defects and weakness. This task, which was impossible for the Muslims in terms of their numbers and strength, was absolutely easy for Allah, because He is Subhan (Glorified). The same wisdom is in mentioning Allah's attributes {’’ الْعَزِيْزُ الْحَكِيْمُ ‘‘}, that when He wills to give dominance to someone, no one can prevent Him, and in this incident, there are countless wisdoms. Besides this, there is also a lesson for the Muslims that when everything in the heavens and everything in the earth glorifies Allah, then you too should glorify Him for His countless blessings, among which is the blessing of the exile of Banu Nadir.

Everything in the heavens and the earth declares the purity of Allah, and He is the Dominant, the Wise.

The tafsir of this ayah is included with the following verse(s).