Surah Hashr: Meaning, Tafsir, and the Names of Allah

Surah Al-Hashr at a glance

Surah Al-Hashr is chapter 59 of the Quran. Its name, Al-Hashr, means The Gathering, and because of its subject it is also known as the surah of the Exile or the Banishment. The name is taken from the second verse, which speaks of the expulsion of a people at the first gathering, li awwalil-hashr. It is a Madani surah, revealed in Madinah after the migration of the Prophet Muhammad, peace be upon him, and it carries the marks of that period: it deals with the life of the young Muslim community, the treaties around it, the distribution of wealth, the presence of hypocrites, and the building of a society founded on consciousness of Allah. It has 24 verses in total.

Surah Al-Hashr is also one of the Musabbihat, a small group of surahs that open by proclaiming the glorification of Allah. Its very first words are that whatever is in the heavens and whatever is on the earth exalts Allah, and its final verse returns to that same note, so the whole chapter is framed by tasbih, the declaration that all creation glorifies its Lord. Between those two bookends lies a chapter that moves from a hard lesson in history to the softest possible resting place, the knowledge of Allah through His beautiful names.

The surah is built in clear stages. It begins with the glorification of Allah, then recounts the exile of Banu an-Nadir, a Jewish tribe of Madinah whose fortresses did not protect them once they broke their word and opposed Allah and His Messenger. From there it moves to law, explaining the fay, the property that came to the Muslims without any battle, and how it is to be shared so that it does not pile up only among the wealthy. It praises the emigrants who left everything behind, the helpers of Madinah who loved them and preferred them over themselves, and those who would come after and pray for the believers before them. It then turns to the hypocrites, who whispered promises of support to Banu an-Nadir and abandoned them, and it likens them to Satan, who tempts a person and then disowns him. Finally it calls the believers to fear Allah and to weigh what they are sending ahead for the Hereafter, and it lifts the reader all the way up to the names of Allah in three verses of extraordinary majesty.

What ties these stages together is a single truth: all power, provision, and security belong to Allah alone. The tribe that trusted its walls lost them. The hypocrites who trusted their schemes were exposed. The believers who trusted Allah, gave from what they had, and remembered the Hereafter are the ones the surah calls successful. And so the chapter ends by turning the heart straight back to Allah Himself, the only One worth relying upon. That is the thread we will follow, section by section, below.

The full surah: Arabic, transliteration, translation

Here is Surah Al-Hashr in full, verse by verse, with the Arabic, a transliteration to help with pronunciation, and a clear English rendering of the meaning in the style of the Saheeh International translation. Keep in mind that a translation carries the meaning but can never fully capture the Arabic, so treat the English as a guide to understanding rather than a replacement for the words Allah revealed. If you are still learning to read the Arabic script, listening to a reciter alongside the transliteration is one of the best ways to get the sounds right.

Read those verses through once as a whole before we take them apart, and you can already feel the arc of the surah. It opens with glorification, moves into the account of a people driven from their homes despite their strength, sets out how wealth is to be shared with justice, honors those who gave and warns those who only pretended, and then rises to the names of Allah at the close. Now let us walk through it in order.

The opening of glorification (verse 1)

The surah opens the way the Musabbihat do, with all of creation declaring the glory of its Lord: Whatever is in the heavens and whatever is on the earth exalts Allah, and He is the Exalted in Might, the Wise (Sabbaha lillahi ma fis-samawati wa ma fil-ard, wa huwal-'Azizul-Hakim). Everything, the angels above, the stars and skies, the mountains and seas, the creatures of the earth, all of it glorifies Allah in a manner beyond our full grasp. Before a single event of the surah is mentioned, the frame is set: this is a universe that already praises its Maker, and whatever unfolds within it unfolds under His wisdom and His might.

The two names that close the verse are chosen with purpose. Allah is al-'Aziz, the Exalted in Might, the One whom nothing can overcome, and al-Hakim, the Wise, who does everything with perfect wisdom. Hold those two names in mind as you read what follows, because the whole story of Banu an-Nadir is an illustration of them. A people thought their strength could stand against Allah, and His might humbled them; and everything that happened to them, down to the felling of their palm trees, was by His wise decree. The surah tells you the conclusion before it tells you the events.

The exile of Banu an-Nadir (verses 2 to 5)

The surah now turns to the event that gives it its name. It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering (Huwal-ladhi akhrajal-ladhina kafaru min ahlil-kitabi min diyarihim li awwalil-hashr). The commentators explain that this refers to Banu an-Nadir, a Jewish tribe living in fortified settlements on the edge of Madinah, who had entered into a treaty with the Prophet Muhammad, peace be upon him. According to the well known accounts, they broke that treaty and were party to a plot against his life, and so the Muslims besieged them until they agreed to leave. This was in the fourth year after the migration.

Notice how the verse frames the outcome: You did not think they would leave, and they thought that their fortresses would protect them from Allah (ma zanantum an yakhruju wa zannu annahum mani'atuhum husunuhum minallah). Banu an-Nadir were known for their strong forts, and both they and the believers assumed those walls made them secure. The surah exposes the illusion. But the decree of Allah came upon them from where they had not expected, and He cast terror into their hearts (fa atahumullahu min haythu lam yahtasibu wa qadhafa fi qulubihimur-ru'ba). Their defeat came not from the strength of an army breaching the walls, but from fear placed by Allah inside their own chests, so that they destroyed their houses by their own hands and the hands of the believers (yukhribuna buyutahum bi aydihim wa aydil-mu'minin). Commentators mention that they tore down their own homes, some to carry away the valuable timber and doors, some to deny them to the Muslims. The verse ends with a command that is the point of the whole episode: So take warning, O people of vision (fa'tabiru ya ulil-absar). This is one of the great calls of the Quran to draw a lesson, to look at what happened and let it change how you see the world.

The next verse tells us this exile was itself a mercy compared to what could have been: And if not that Allah had decreed for them evacuation, He would have punished them in this world (wa law la an kataballahu 'alayhimul-jala'a la'adhdhabahum fid-dunya), and for them in the Hereafter is the punishment of the Fire (wa lahum fil-akhirati 'adhabun-nar). Being driven out with their lives was lighter than the destruction that fell on earlier rejecting nations, yet the punishment of the next life still awaited them. And the reason is stated plainly: That is because they opposed Allah and His Messenger (dhalika bi annahum shaqqullaha wa Rasulah), and whoever opposes Allah, then indeed, Allah is severe in penalty (wa man yushaqqillaha fa innallaha shadidul-'iqab). The word shaqqu carries the sense of splitting off, setting yourself on the opposite side from Allah and His Messenger, and that is what invites the penalty.

Then comes a verse that answered a specific question raised during the siege. To pressure the besieged tribe, some palm trees had been cut down, and this troubled some hearts, since destroying fruit trees is normally discouraged. Allah settled it: Whatever you have cut down of their palm trees or left standing on their trunks, it was by permission of Allah and so He would disgrace the defiantly disobedient (ma qata'tum min linatin aw taraktumuha qa'imatan 'ala usuliha fabi idhnillahi wa liyukhziyal-fasiqin). Both the cutting and the leaving were by Allah's permission, part of His plan to humble those who had broken their covenant. The word linah refers to a fine variety of palm, and the verse reassures the believers that in this particular case no sin was incurred, for it was done by divine sanction to disgrace the wrongdoers.

The fay and how it is distributed (verses 6 to 7)

With the tribe gone, the question of their abandoned wealth arose, and the surah turns from history to law. And what Allah restored of property to His Messenger from them, you did not spur for it in an expedition any horses or camels (wa ma afa'allahu 'ala Rasulihi minhum fama awjaftum 'alayhi min khaylin wa la rikab). Because Banu an-Nadir surrendered and left without a pitched battle, the Muslims had not fought over this wealth in the way spoils are usually won. This kind of property has its own name in Islamic law, the fay, and its rules differ from the ghanimah taken in open combat. But Allah gives His messengers power over whom He wills, and Allah is over all things competent (wa lakinnallaha yusallitu rusulahu 'ala man yasha', wallahu 'ala kulli shay'in qadir). The victory was granted by Allah, not earned by force of arms, and so its distribution follows His direct instruction.

The next verse gives that instruction in detail: And what Allah restored to His Messenger from the people of the towns, it is for Allah and for the Messenger and for his near relatives and orphans and the needy and the stranded traveler (ma afa'allahu 'ala Rasulihi min ahlil-qura falillahi wa lir-Rasuli wa lidhil-qurba wal-yatama wal-masakini wabnis-sabil). Then it states the reason, one of the most important economic principles in the Quran: so that it will not be a perpetual distribution among the rich from among you (kay la yakuna dulatan baynal-aghniya'i minkum). Wealth is not to become something that only circulates among the wealthy while the poor are left out; Islam directs it deliberately toward the orphan, the needy, and the traveler so that society does not divide into a rich few and a forgotten many.

The verse then rises from this particular ruling to a sweeping principle of obedience: And whatever the Messenger has given you, take; and what he has forbidden you, refrain from (wa ma atakumur-Rasulu fakhudhuhu wa ma nahakum 'anhu fantahu). Though revealed about the fay, scholars have long cited this as a foundation for following the guidance of the Prophet, peace be upon him, in all that he commanded and forbade, not only in the matter of wealth. The verse closes, as this section of the surah keeps closing, with a reminder of accountability: And fear Allah; indeed, Allah is severe in penalty (wattaqullah, innallaha shadidul-'iqab).

The muhajirun, the ansar, and those after them (verses 8 to 10)

Having named the categories who receive the fay, the surah now describes them with warmth, and in doing so it paints one of the most beautiful portraits of the early Muslim community. First the emigrants: For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and His approval and supporting the cause of Allah and His Messenger, there is also a share. Those are the truthful (lilfuqara'il-muhajirinal-ladhina ukhriju min diyarihim wa amwalihim yabtaghuna fadlan minallahi wa ridwanan wa yansurunallaha wa Rasulah, ula'ika humus-sadiqun). The muhajirun had left Mecca with nothing, giving up homes and wealth for the sake of Allah. The surah calls them the truthful, because they proved their faith by what they were willing to lose for it.

Then the helpers of Madinah, the ansar, in a verse that Muslims have loved for centuries: And those who were settled in the Home and adopted the faith before them love those who emigrated to them and find not any want in their breasts of what they were given but give them preference over themselves, even though they are in privation (wal-ladhina tabawwa'ud-dara wal-imana min qablihim yuhibbuna man hajara ilayhim wa la yajiduna fi sudurihim hajatan mimma utu wa yu'thiruna 'ala anfusihim wa law kana bihim khasasah). The ansar welcomed the emigrants into their own city, felt no envy at what the newcomers received, and preferred the needs of others over their own even when they themselves had little. This quality of ithar, selfless preference of others, is one of the highest that the Quran praises. The verse ends with the key to it all: And whoever is protected from the stinginess of his soul, it is those who will be the successful (wa man yuqa shuhha nafsihi fa ula'ika humul-muflihun). The barrier to this generosity is the inner miserliness of the self, and whoever is saved from it has found real success.

Then the surah reaches forward in time to every believer who would come after these first two generations: And there is a share for those who came after them, saying, "Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful" (wal-ladhina ja'u min ba'dihim yaquluna Rabbanaghfir lana wa li ikhwaninal-ladhina sabaquna bil-imani wa la taj'al fi qulubina ghillan lilladhina amanu Rabbana innaka Ra'ufun Rahim). This is a prayer for those who came before us in faith and a plea to be kept free of bitterness toward fellow believers. Many scholars have drawn from this verse that a mark of true faith is love and good will toward the earlier generations of Muslims, and that a believer prays for mercy on them rather than harboring rancor. It is a gentle, unifying note placed right after the praise of the muhajirun and the ansar, tying every later Muslim into the same family of faith.

The hypocrites and their broken promise (verses 11 to 17)

The surah now turns to a darker figure in the story of Madinah, the hypocrite, the one who claims faith outwardly while his heart is elsewhere. Have you not considered those who practice hypocrisy, saying to their brothers who have disbelieved among the People of the Scripture, "If you are expelled, we will surely leave with you, and we will not obey, in regard to you, anyone ever; and if you are fought, we will surely aid you" (alam tara ilal-ladhina nafaqu yaquluna li ikhwanihimul-ladhina kafaru min ahlil-kitab, la in ukhrijtum lanakhrujanna ma'akum wa la nuti'u fikum ahadan abadan wa in qutiltum lanansurannakum). During the siege of Banu an-Nadir, the hypocrites of Madinah, associated with Abdullah ibn Ubayy, secretly promised the tribe that they would stand with them and even leave the city alongside them if it came to that. The surah lays bare that these were empty words: But Allah testifies that they are liars (wallahu yash-hadu innahum lakadhibun).

What follows is a precise prediction of how those promises would collapse: If they are expelled, they will not leave with them, and if they are fought, they will not aid them. And even if they should aid them, they will surely turn their backs; then thereafter they will not be aided (la in ukhriju la yakhrujuna ma'ahum wa la in qutilu la yansurunahum wa la in nasaruhum layuwallunnal-adbara thumma la yunsarun). And so it happened. The hypocrites gave no help, and Banu an-Nadir were left to their fate. The surah then diagnoses the root of their cowardice: You believers are more fearful within their breasts than Allah. That is because they are a people who do not understand (la antum ashaddu rahbatan fi sudurihim minallah, dhalika bi annahum qawmun la yafqahun). Their fear of the believers outweighed their fear of Allah, and that inverted fear is a sign of a people who do not truly grasp the reality of their Lord.

The surah adds a striking observation about the disunity of those who abandon Allah: They will not fight you all except within fortified cities or from behind walls. Their violence among themselves is severe. You think they are together, but their hearts are diverse. That is because they are a people who do not reason (la yuqatilunakum jami'an illa fi quran muhassanatin aw min wara'i judur, ba'suhum baynahum shadid, tahsabuhum jami'an wa qulubuhum shatta, dhalika bi annahum qawmun la ya'qilun). From the outside they may look united and formidable, but inwardly they are divided, and that hidden fracture is the weakness of every alliance not built on faith. Their case, the surah says, is like the example of those shortly before them: they tasted the bad consequence of their affair, and they will have a painful punishment (kamathalil-ladhina min qablihim qariban dhaqu wabala amrihim wa lahum 'adhabun alim), a reference the commentators often connect to the disbelievers punished at Badr or to another Jewish tribe, Banu Qaynuqa, shortly before.

Then the surah gives one of its most memorable images, likening the hypocrite and the one he deceives to Satan and his victim: The hypocrites are like the example of Satan when he says to man, "Disbelieve." But when he disbelieves, he says, "Indeed, I am disassociated from you. Indeed, I fear Allah, Lord of the worlds" (kamathalish-shaytani idh qala lil insanik-fur, falamma kafara qala inni bari'un minka inni akhafullaha Rabbal-'alamin). Satan lures a person into ruin and then abandons him at the moment of reckoning, exactly as the hypocrites lured Banu an-Nadir with promises and vanished. And the end of both the deceiver and the deceived is the same: So the outcome for both of them is that they will be in the Fire, abiding eternally therein. And that is the recompense of the wrongdoers (fakana 'aqibatahuma annahuma fin-nari khalidayni fiha, wa dhalika jaza'uz-zalimin).

A call to consciousness of Allah (verses 18 to 21)

After all the history and the warning, the surah turns directly to the believers with an address of the heart. O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow, and fear Allah. Indeed, Allah is Aware of what you do (ya ayyuhal-ladhina amanut-taqullaha wal-tanzur nafsun ma qaddamat lighad, wattaqullah, innallaha khabirun bima ta'malun). The command to fear Allah is repeated, framing a single piercing instruction between the two: let every soul examine what it has sent ahead for tomorrow. The word for tomorrow, ghad, points to the Day of Judgment, drawn so near that it is called simply tomorrow. This verse is one of the most quoted in the Quran on self-accounting, on pausing to ask honestly what deeds you are storing up for the day you will meet your Lord.

The warning that follows names the true disaster of a heedless life: And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient (wa la takunu kalladhina nasullaha fa ansahum anfusahum, ula'ika humul-fasiqun). This is a profound line. When a person forgets Allah, the punishment is that he forgets his own self, his true purpose, his own good, what would actually save him. To lose sight of your Creator is to lose sight of who you are. Then the surah states the plain divide that all of this leads to: Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise, they are the attainers of success (la yastawi ashabun-nari wa ashabul-jannah, ashabul-jannati humul-fa'izun). No matter how things appear in this world, the two destinations are not the same, and true triumph belongs only to the people of the Garden.

The section closes with an image of overwhelming power meant to soften the hardest heart: If We had sent down this Quran upon a mountain, you would have seen it humbled and splitting from fear of Allah (law anzalna hadhal-Qur'ana 'ala jabalin lara'aytahu khashi'an mutasaddi'an min khashyatillah). A mountain, for all its size and hardness, would crack and crumble in awe if the weight of the Quran were placed upon it, and yet it is given to the human heart to carry. And these examples We present to the people that perhaps they will give thought (wa tilkal-amthalu nadribuha linnasi la'allahum yatafakkarun). The purpose of every parable and every account in the surah is reflection, that a person would stop and truly think.

The Names of Allah: the closing verses (verses 22 to 24)

After the history, the law, and the warnings, Surah Al-Hashr rises to its summit, three verses that turn the reader's attention wholly to Allah Himself through His names and attributes. These are among the most magnificent verses in the entire Quran, and many Muslims memorize and repeat them to deepen their knowledge of their Lord.

The first: He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful (Huwallahul-ladhi la ilaha illa huwa, 'Alimul-ghaybi wash-shahadah, Huwar-Rahmanur-Rahim). It begins with the foundation of everything, the oneness of Allah, that there is no god but Him. Then it affirms His complete knowledge of both the unseen realm and the seen, nothing is hidden from Him. And it names Him ar-Rahman and ar-Rahim, the two great names of mercy, so that the knowledge of His power is joined at once to the knowledge of His compassion.

The second gathers a stream of names: He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Grantor of Security, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Huwallahul-ladhi la ilaha illa huwa, Al-Malikul-Quddusus-Salamul-Mu'minul-Muhayminul-'Azizul-Jabbarul-Mutakabbir, subhanallahi 'amma yushrikun). Al-Malik is the Sovereign, the true King of all dominion. Al-Quddus is the Pure and Holy, free of every defect. As-Salam is the Perfection and the source of peace. Al-Mu'min is the Grantor of security and the One who confirms His truth. Al-Muhaymin is the Overseer, the Guardian who watches over all. Al-'Aziz is the Exalted in Might, al-Jabbar is the Compeller whose will prevails, and al-Mutakabbir is the Supremely Great, to whom alone true greatness belongs. The verse ends by declaring Allah far above whatever partners people falsely associate with Him.

The third completes the picture with the names of creation and beauty: He is Allah, the Creator, the Producer, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise (Huwallahul-Khaliqul-Bari'ul-Musawwir, lahul-asma'ul-husna, yusabbihu lahu ma fis-samawati wal-ard, wa Huwal-'Azizul-Hakim). Al-Khaliq is the Creator who plans and originates, al-Bari' is the Producer who brings into being from nothing, and al-Musawwir is the Fashioner who gives every created thing its form. Then the summarizing phrase, lahul-asma'ul-husna, to Him belong the most beautiful names, the phrase from which the whole tradition of the beautiful names of Allah takes its Quranic anchor. If you would like to explore these names more fully, our guide to the 99 names of Allah walks through their meanings one by one, and these closing verses of Al-Hashr are one of the richest single passages in which so many of them appear together. The verse, and the surah, ends by returning to where it began, that everything in the heavens and the earth glorifies Him, and by sealing it with al-'Aziz al-Hakim, the same pairing that opened the chapter.

The hadith on reciting the last verses, examined honestly

Because these closing verses are so beloved, many Muslims ask about a reported practice of reciting the last part of Surah Al-Hashr in the morning and the evening. Honesty requires that we present this carefully rather than overstate it.

There is a narration attributed to Ma'qil ibn Yasar, may Allah be pleased with him, that the Prophet Muhammad, peace be upon him, said that whoever says three times in the morning, "A'udhu billahis-Sami'il-'Alim minash-shaytanir-rajim," and then recites the last three verses of Surah Al-Hashr, Allah appoints for him seventy thousand angels who send blessings upon him until the evening, and if he dies that day he dies as a martyr, and whoever recites it in the evening reaches the same rank. This report is recorded by at-Tirmidhi, and also by Ahmad and ad-Darimi. It is important to be clear that many hadith scholars have graded this narration as weak (da'if) because of issues in its chain of transmission. At-Tirmidhi himself noted it as an unusual report. So while some scholars have permitted acting on it within the broad latitude often given to narrations about the virtues of good deeds, others advise caution and do not consider its specific promised reward established.

The responsible way to hold this is simple. Reciting and reflecting on verses 22 to 24 of Surah Al-Hashr is unquestionably a good and praiseworthy act, since they are the words of Allah about Himself, and remembering Allah morning and evening is established in the Quran and in authentic sunnah. What is not firmly established is the specific hadith with its exact promised reward. So a believer may recite these verses in the morning and evening as a beautiful habit of remembrance, without treating the particular narration about seventy thousand angels as a confirmed proof. For a firm ruling on which morning and evening adhkar are authentically established, the right path is to return to qualified scholars and reliable collections. Our guide to the morning and evening adhkar gathers remembrances whose authenticity is well grounded, and it is a good companion for building this habit on solid footing.

The central themes of Surah Hashr

Step back from the verses and the whole surah gathers around a few clear themes. The first is that all power and security belong to Allah alone. Banu an-Nadir trusted their fortresses, and their walls did not save them once they set themselves against Allah and His Messenger; the defeat came from within, from terror placed in their own hearts. The lesson, spoken as a direct command, is fa'tabiru ya ulil-absar, take warning, O people of vision. No worldly strength, wealth, or alliance is a true refuge apart from Allah.

The second theme is justice in wealth. When the property of the exiled tribe came to the Muslims without a battle, the surah did not leave its distribution to chance or to the powerful. It directed the fay to the near relatives, the orphans, the needy, and the traveler, with the explicit reason that wealth must not become something that only circulates among the rich. This is a principle that runs through Islam, that provision is a trust to be shared, and it connects naturally to the pillar of zakat and to the whole ethic of caring for the vulnerable.

The third theme is the contrast of sincerity and hypocrisy. On one side stand the muhajirun who gave up everything and are called the truthful, and the ansar who preferred others over themselves and are called successful. On the other stand the hypocrites, whose promises were empty and who are likened to Satan abandoning his victim. The surah teaches you to read people not by their claims but by what they do when it costs them something, and to fear the inner disease of hypocrisy, whose sign is that fear of people outweighs fear of Allah.

The fourth theme, and the resolution of all the others, is the knowledge of Allah. The surah does not leave the believer merely warned by history or instructed in law. It lifts the heart at the end to Allah Himself, to His oneness, His knowledge of the unseen, His mercy, His sovereignty, His might, and His creating and fashioning, sealing the whole chapter in His most beautiful names. This is the answer to everything that came before. Do not trust in walls or wealth or the promises of the faithless; know your Lord, remember the day you will meet Him, and anchor your heart in the One to whom all creation gives glory. A chapter that opened with the tasbih of the heavens and the earth closes by naming the One they glorify.

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Surah Al-Hashr is a chapter that carries you from the ruins of a broken covenant all the way to the names of the One who never breaks His. It shows you that no fortress stands against Allah, that wealth is a trust to be shared, that sincerity and hypocrisy are known by deeds and not words, and that the heart finds its rest in knowing its Lord. May Allah make us among the truthful and the successful it describes, keep our hearts free of bitterness toward the believers, and let the closing verses of this surah be a light we carry morning and evening. Start with a single reading, and let it grow from there.