سُوْرَةُ الْحَشْرِ
Surah Al-Hashr (59) — Ayah 10
وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَـٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّا لِّلَّذِينَ ءَامَنُوا۟ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ ﴿10﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.
Word by Word — Arabic, Transliteration & Meaning
وَٱلَّذِينَ
wa-alladhīna
And those who
جَآءُو
jāū
came
مِنۢ
min
from
بَعْدِهِمْ
baʿdihim
after them
يَقُولُونَ
yaqūlūna
they say
رَبَّنَا
rabbanā
Our Lord
ٱغْفِرْ
igh'fir
forgive
لَنَا
lanā
us
وَلِإِخْوَٰنِنَا
wali-ikh'wāninā
and our brothers
ٱلَّذِينَ
alladhīna
who
سَبَقُونَا
sabaqūnā
preceded us
بِٱلْإِيمَـٰنِ
bil-īmāni
in faith
وَلَا
walā
and (do) not
تَجْعَلْ
tajʿal
put
فِى
fī
in
قُلُوبِنَا
qulūbinā
our hearts
غِلًّۭا
ghillan
any rancor
لِّلَّذِينَ
lilladhīna
towards those who
ءَامَنُوا۟
āmanū
believed
رَبَّنَآ
rabbanā
Our Lord
إِنَّكَ
innaka
indeed You
رَءُوفٌۭ
raūfun
(are) Full of Kindness
رَّحِيمٌ
raḥīmun
Most Merciful
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 10) ➊ { وَ الَّذِيْنَ جَآءُوْ مِنْۢ بَعْدِهِمْ :} Its connection is to the Muhajirun and Ansar mentioned in the previous two verses. That is, the wealth of Fay is for the poor among the Muhajirun and Ansar, and for those poor who come after them. This is the third category of those entitled to the wealth of Fay. This includes the Tabi'un, the Tabi' al-Tabi'in, and all Muslims who will come until the Day of Judgment, if they possess the qualities mentioned in this verse.
➋ {يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَ لِاِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْاِيْمَانِ … :} The first quality among them, as is evident from {’’ الَّذِيْنَ سَبَقُوْنَا بِالْاِيْمَانِ ‘‘}, is that they believe the Muhajirun and Ansar to be believers and have faith in the same things as they did. The second quality is that they pray for forgiveness for them. The third quality is that they not only love the Muhajirun and Ansar Companions and their followers, but also pray that Allah does not leave or create any malice or enmity in their hearts regarding them. The commentator Ibn Kathir (may Allah have mercy on him) said that Imam Malik (may Allah have mercy on him) made a beautiful deduction from this verse: that a Rafidi who curses the Companions has no share in the wealth of Fay, because he does not possess the qualities that Allah has mentioned in His statement {’’ وَ الَّذِيْنَ جَآءُوْ مِنْۢ بَعْدِهِمْ يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَ لِاِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْاِيْمَانِ وَ لَا تَجْعَلْ فِيْ قُلُوْبِنَا غِلًّا لِّلَّذِيْنَ اٰمَنُوْا رَبَّنَاۤ اِنَّكَ رَءُوْفٌ رَّحِيْمٌ ‘‘}. Umm al-Mu'minin Aisha (may Allah be pleased with her), in light of the meaning of this verse, said to her nephew Urwah bin Zubair: [ يَا ابْنَ أُخْتِيْ! أُمِرُوْا أَنْ يَّسْتَغْفِرُوْا لِأَصْحَابِ النَّبِيِّ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ فَسَبُّوْهُمْ ] [ مسلم، التفسیر، باب في تفسیر آیات متفرقۃ : ۳۰۲۲ ] "O my nephew! These people were commanded to pray for forgiveness for the Companions of the Prophet (peace be upon him), but they began to curse them." Some have said that whoever harbors malice in his heart about any Companion and does not pray for mercy for all the Companions is not among those whom Allah has mentioned in this verse, because Allah has described three ranks of believers in order: the Muhajirun, the Ansar, and their followers who possess the qualities mentioned in the verse. So whoever is not among such followers is excluded from the categories of believers. In reality, compared to the Rafidis who curse the Companions, the Jews and Christians are better, because when the Jews were asked, "Who are the best people in your community?" they said, "The companions of Musa (peace be upon him)." When the Christians were asked, "Who are the best people in your community?" they said, "The companions of Isa (peace be upon him)." When the Rafidis were asked, "Who are the worst people in your community?" they said, "The companions of Muhammad (peace be upon him)." [ نَعُوْذُ بِاللّٰہِ مِنْ ذٰلِکَ ]
➌ { رَبَّنَاۤ اِنَّكَ رَءُوْفٌ رَّحِيْمٌ :} At the end of the prayer for forgiveness for the believers who came before and the prayer to purify their hearts from malice towards them, Allah was invoked by these two beautiful names of His, because both of these things can only be attained through His gentleness and mercy.
➋ {يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَ لِاِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْاِيْمَانِ … :} The first quality among them, as is evident from {’’ الَّذِيْنَ سَبَقُوْنَا بِالْاِيْمَانِ ‘‘}, is that they believe the Muhajirun and Ansar to be believers and have faith in the same things as they did. The second quality is that they pray for forgiveness for them. The third quality is that they not only love the Muhajirun and Ansar Companions and their followers, but also pray that Allah does not leave or create any malice or enmity in their hearts regarding them. The commentator Ibn Kathir (may Allah have mercy on him) said that Imam Malik (may Allah have mercy on him) made a beautiful deduction from this verse: that a Rafidi who curses the Companions has no share in the wealth of Fay, because he does not possess the qualities that Allah has mentioned in His statement {’’ وَ الَّذِيْنَ جَآءُوْ مِنْۢ بَعْدِهِمْ يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَ لِاِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْاِيْمَانِ وَ لَا تَجْعَلْ فِيْ قُلُوْبِنَا غِلًّا لِّلَّذِيْنَ اٰمَنُوْا رَبَّنَاۤ اِنَّكَ رَءُوْفٌ رَّحِيْمٌ ‘‘}. Umm al-Mu'minin Aisha (may Allah be pleased with her), in light of the meaning of this verse, said to her nephew Urwah bin Zubair: [ يَا ابْنَ أُخْتِيْ! أُمِرُوْا أَنْ يَّسْتَغْفِرُوْا لِأَصْحَابِ النَّبِيِّ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ فَسَبُّوْهُمْ ] [ مسلم، التفسیر، باب في تفسیر آیات متفرقۃ : ۳۰۲۲ ] "O my nephew! These people were commanded to pray for forgiveness for the Companions of the Prophet (peace be upon him), but they began to curse them." Some have said that whoever harbors malice in his heart about any Companion and does not pray for mercy for all the Companions is not among those whom Allah has mentioned in this verse, because Allah has described three ranks of believers in order: the Muhajirun, the Ansar, and their followers who possess the qualities mentioned in the verse. So whoever is not among such followers is excluded from the categories of believers. In reality, compared to the Rafidis who curse the Companions, the Jews and Christians are better, because when the Jews were asked, "Who are the best people in your community?" they said, "The companions of Musa (peace be upon him)." When the Christians were asked, "Who are the best people in your community?" they said, "The companions of Isa (peace be upon him)." When the Rafidis were asked, "Who are the worst people in your community?" they said, "The companions of Muhammad (peace be upon him)." [ نَعُوْذُ بِاللّٰہِ مِنْ ذٰلِکَ ]
➌ { رَبَّنَاۤ اِنَّكَ رَءُوْفٌ رَّحِيْمٌ :} At the end of the prayer for forgiveness for the believers who came before and the prayer to purify their hearts from malice towards them, Allah was invoked by these two beautiful names of His, because both of these things can only be attained through His gentleness and mercy.
