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.