Surah Al-Hashr (59) — Ayah 18

(Ayah 18) ➊ {يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوا اتَّقُوا اللّٰهَ :} After mentioning Allah’s favors upon the Muslims in the Battle of Banu Nadir, the punishment for the Jews’ breaking of their covenant, and the conspiracies of the hypocrites and their outcome, all Muslims are being advised. With the words of {’’ يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوا ‘‘}, both sincere Muslims are addressed and also the hypocrite Muslims who maintained friendship with the Jews and assured them of their support. Both are advised to fear Allah and prepare for the Day of Resurrection, so that sincere Muslims do not forget the preparation for the Hereafter in the joy of victories and blessings received in this world, and those among the hypocrites in whose hearts any trace of faith remains may regret their ways, fear Allah, refrain from hypocrisy, and become concerned about the coming time.

➋ The conjunction of {وَ لْتَنْظُرْ نَفْسٌ : ’’ اتَّقُوا اللّٰهَ ‘‘} with {’’ وَ لْتَنْظُرْ نَفْسٌ ‘‘} instead of {’’وَانْظُرُوْا ‘‘} is included to give the sense that this command is for every person. Bringing {’’ نَفْسٌ ‘‘} as an indefinite noun also implies generality. Thus, {’’ نَفْسٌ ‘‘} here is in the meaning of {’’ كُلُّ نَفْسٍ‘‘}, because just as an indefinite noun in a negative context implies generality, similarly, if an indefinite noun comes in the context of a command, supplication, or similar things such as a condition, then generality is also intended there, as it is said: « وَ اِنْ اَحَدٌ مِّنَ الْمُشْرِكِيْنَ اسْتَجَارَكَ فَاَجِرْهُ » [ التوبۃ : ۶ ] “And if any one of the polytheists seeks your protection, then grant him protection.” (Ibn Ashur)

➌ By {مَا قَدَّمَتْ لِغَدٍ : ’’غَدٌ‘‘} (tomorrow) is meant the Hereafter. The world is today and the Hereafter is tomorrow, which begins as soon as one dies. Despite being distant, calling it {’’غَدٌ‘‘} contains the lesson that do not consider it far, because what is coming is indeed near, especially when there is no knowledge of when it will come, and what can arrive in the very next moment—what doubt can there be in its being {’’ غَدٌ ‘‘}.

➍ { وَ اتَّقُوا اللّٰهَ اِنَّ اللّٰهَ خَبِيْرٌۢ بِمَا تَعْمَلُوْنَ :} Here, {’’ اتَّقُوا اللّٰهَ ‘‘ } is brought again, and three explanations are mentioned here: one is that the purpose of repetition is to emphasize the fear of Allah. The second explanation is that first, with {’’ اتَّقُوا اللّٰهَ ‘‘}, the command to fear Allah and prepare for the Hereafter was given, and after that, with {’’ اِنَّ اللّٰهَ خَبِيْرٌۢ بِمَا تَعْمَلُوْنَ ‘‘}, its reason was to be stated, because {’’إِنَّ‘‘} is for reasoning, but since after {’’ اتَّقُوا اللّٰهَ ‘‘} the gap was becoming too long, {’’ اتَّقُوا اللّٰهَ ‘‘} was brought again and its reason was stated that fear Allah, because Allah is fully aware of what you do. None of your deeds are hidden from Him such that you could escape His grasp, or if it is good, you would be deprived of His recompense. The third explanation is that by the first {’’ اتَّقُوا اللّٰهَ ‘‘} is meant the command of taqwa, i.e., to fear Allah, by which a person does good and avoids sin, and by the second {’’ اتَّقُوا اللّٰهَ ‘‘} is meant its continuity, i.e., always fear Allah, because whatever you do or will do, Allah is fully aware of it. This meaning is supported by the fact that it is later said: « وَ لَا تَكُوْنُوْا كَالَّذِيْنَ نَسُوا اللّٰهَ » and do not be like those people, i.e., the hypocrites, who (after believing) forgot Allah, rather always fear Allah.

18. 1. The people of faith are being addressed and admonished here. Fearing Allah means to fulfill what He has commanded and to refrain from what He has forbidden. In the verse, this has been emphasized by mentioning it twice, because it is the fear of Allah, that is, taqwa, which motivates a person to do good and to avoid evil.

18. 2. By referring to it as "tomorrow," it has also been indicated that its occurrence is not far off, but near.

18. 3. Thus, He will recompense each person for their deeds: the righteous will be recompenseed for their goodness, and the wicked for their evil.

18. O you who believe! Fear Allah, and let every soul look to what it has sent forth for tomorrow [24], and fear Allah. Surely, Allah is fully aware of all that you do.

[24]
Every Person Should Be Mindful of the Hereafter:

"Tomorrow" refers to the Day of Resurrection or the life of the Hereafter. In comparison, his entire worldly life is "today." The world is the abode of action, the fruit of which he will receive in the Hereafter, and whatever he sows, that is what he will reap, and as much as he sows, that much he will reap. According to these principles, every person has been made his own accountant so that he keeps watch over his deeds at all times. He has also been given the ability to distinguish between the straight and wrong path, good and evil, right and wrong, and everything has been explained to him in full detail. Now it is his own responsibility to keep observing which path he is following. Is it not possible that the path he is treading is leading him towards Hell? And in Surah Qiyamah it is stated that man has been given enough understanding that he can hold himself accountable for his deeds. If he abandons self-justification and making excuses, he can weigh his own actions. And he should always fear Allah, because if he always fears Allah, he will not deviate from the straight path, nor will he commit acts of disobedience to Allah. The second thing he should keep in mind is whether his wealth, his health, his abilities, and his activities are limited only to the attainment of this world, or is he preparing something for the Hereafter. This self-accountability will itself motivate him towards those things which will be beneficial for him in the Hereafter.