Usul al-Fiqh Made Simple: A Concise Guide to Islamic Legal Theory

 

Usul al-Fiqh Made Simple: A Concise Guide to Islamic Legal Theory, Based on al-Waraqat by Imam al-Haramayn al-Juwayni
Classical Foundation Explained for Students and Readers of Islamic Law

Allah, exalted be He, created humankind and blessed them by sending messengers and prophets to guide them to the straight path leading to His pleasure. Islam, brought by Prophet Muhammad (peace be upon him), is the final and complete message. The rules of Islamic law are built upon evidence from the Quran and the Sunnah, some of which is conclusive, while others are open to interpretation.

The science of Usul al-Fiqh—the principles of Islamic jurisprudence—explores the sources of law, their authenticity, order, and the methods by which rulings are derived. It also addresses the qualities required in those who deduce these rulings.

Based on al-Waraqat by Imām al-Jūwaynī, this book offers a clear and accessible explanation of one of the most influential classical works in Islamic legal theory. Written in simple language, it is designed for students, beginners, and readers seeking to understand the foundations of Shariah law without getting lost in technical complexities.

Whether you are embarking on your first study of Islamic jurisprudence or looking to strengthen your foundational knowledge, Usul al-Fiqh Made Simple provides a concise, reliable, and engaging guide to mastering this essential science.

#UsulAlFiqh #IslamicLaw #LegalTheory #AlWaraqat #ImamAlHaramayn

 

 

Key Lessons from Surah al-Hashr: Quran Tafsir and Reflections for Daily Life

 

In times of uncertainty and change, we often search for guidance that goes beyond our immediate circumstances. Surah al-Hashr, the 59th chapter of the Quran—meaning “The Exile”—offers wisdom that speaks directly to the challenges of daily life. Revealed in the context of the Banu Nadir’s exile from Medina, this surah turns a specific historical moment into timeless lessons on faith, community, and personal growth.

When Plans Don’t Go According to Plan

The opening Ayat of Surah al-Hashr reveal a powerful truth: Allah’s wisdom often unfolds in ways we do not expect. The Jewish tribe of Banu Nadir relied on what they thought were unshakable fortresses, trusting in their strategy and alliances. Yet in an instant, their security collapsed.

“They thought that their fortresses would protect them from Allah, but Allah came upon them from where they had not expected” (59:2).

How often do we experience the same? We invest in jobs, savings, or social networks as sources of safety, only to find life unraveling in unexpected ways. The surah teaches that lasting security isn’t found in human defenses but in the depth of our reliance on Allah.

Practically, this means combining effort with surrender. Prepare carefully for that job interview, but recognize that the result is in Allah’s hands. Work toward your dreams, but hold them lightly, accepting Allah’s decree. This balance between striving and trusting is the essence of tawakkul.

The Test of True Friendship

One of the most insightful passages in Surah al-Hashr highlights the hypocrites who promised loyalty to the Banu Nadir but abandoned them when pressure mounted. The Quran exposes their false assurances:

“If you are expelled, we will surely leave with you… but Allah bears witness that they are liars” (59:11).

This lesson resonates today, when superficial ties—especially in the social media age—often masquerade as real friendships. The surah reminds us to distinguish between those who are present only in good times and those who remain steadfast in hardship.

It also challenges us to reflect on ourselves: are we reliable friends to others? Real friendships grow when we move past appearances and invest in ties grounded in shared principles and genuine loyalty.

The Medicine of Divine Names

Perhaps the most uplifting section of Surah al-Hashr comes at its close, where Allah reveals some of His beautiful names:

“He is Allah; there is no god worthy of worship but Him. He is the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Subduer, the All-Sublime… He is Allah, the Creator, the Maker, the Shaper. To Him belong the Most Beautiful Names…” (59:22–23).

These names are more than theology—they are medicine for the soul. When anxiety takes hold, reflect on As-Sabur (The Patient) and learn to show yourself and others patience. When injustice weighs heavy, remember Al-Hakeem (The Wise) and trust that Allah’s wisdom exceeds human perception.

Beyond reciting these names, we are called to embody them. Show Ar-Rahman (The Compassionate) in how you treat a difficult relative. Practice As-Sabur when waiting in traffic or coping with delays. These small acts transform daily struggles into opportunities for spiritual growth.

The Economics of Generosity

Surah al-Hashr also addresses wealth distribution through fay’—resources gained without battle. The Quran emphasizes that such wealth belongs to Allah and must benefit the wider community, especially the vulnerable.

This challenges the way we often view wealth today. Islam permits prosperity, but it frames it as a trust, not merely as private property. The example of the Ansar—who welcomed the Muhajirin with open homes and shared resources—shows wealth in its noblest form.

For us, this may mean mentoring a newcomer in our field, volunteering with refugee programs, or simply giving time and skills generously. Understand wealth as a responsibility we hold for Allah’s sake, not simply as a personal prize. What we share in Allah’s cause is never lost—it is transformed into lasting reward.

Daily Self-Audit

One of the most practical Ayat of the Quran appears in this surah:

“O you who believe! Fear Allah and let every soul consider what it has forwarded for tomorrow. And fear Allah; verily, Allah is All-Aware of what you do.” (59:18).

This Ayah establishes what we might call the earliest system of daily self-reflection. Unlike modern productivity checklists that focus only on worldly success, this framework asks us to measure our actions against eternal values.

A simple evening habit could be to pause and ask: What did I send forth today for the akhirah? Did I support someone in need, strengthen ties, seek knowledge, or bring comfort to another person? The aim isn’t perfection but steady growth and awareness.

Living the Lessons

Surah al-Hashr transforms history into guidance for every age. It teaches us to plan while surrendering to Allah’s will, to seek sincerity in relationships, to draw strength from Allah’s beautiful names, to treat wealth as a trust, and to examine our lives daily with eternal goals in mind.

The wisdom that once guided the early Muslim community continues to illuminate our path today. Career uncertainty, family struggles, financial stress, or spiritual dryness—all can be reframed through the surah’s lessons. Every hardship carries seeds of growth, and every moment offers an opening to draw closer to Allah.

The real question isn’t whether challenges will come, but whether we will meet them with the wisdom Allah has already provided. May we not only read these Ayat but live them, transforming divine guidance into conscious action.

#QuranicReflections #SurahAlHashr #IslamicWisdom #Tafsir #DailyDeen

 

English Translation and Tafsir of Surah Al-Hashr Ayahs 11-17, Complicity of the Hypocrites and the Jews and Their Recompense

 

Have you not seen those who are hypocrites? They say to their brothers, who disbelieve, among the People of the Book, "If you are expelled, we shall go forth with you and we shall never obey anyone concerning you, and if you are fought against, we shall help you." And Allah bears witness that they are truly liars. 59:11

If they are expelled, they will not go forth with them, and if they are fought against, they will not help them. And if they helped them, they would surely turn their backs in flight, and they would not be helped. 59:12

Truly, you arouse greater fear in their hearts than Allah; that is because they are people who understand not. 59:13

They will not fight against you all together except in fortified cities, or from behind walls. Their enmity among themselves is great. You think that they are united, but their hearts are divided, that is because they are a people who have no sense. 59:14

Like those before them, a short while - they tasted the evil consequence of their conduct, and for them will be painful torment. 59:15

Like Satan, when he said to man, "Disbelieve," then, when he disbelieved, he said, "Surely, I disown you; I fear Allah, the Lord of the worlds." 59:16

Their end is that both are in the Fire, abiding therein, and that is the recompense of the wrong-doers. 59:17

Relationship with the Previous Part

The previous part mentions the fate of Banu an-Nadir and Islamic rulings on the distribution of spoils of war. This part then refers to the suspicious relationship between the hypocrites and the Jews. The hypocrites belonged outwardly to the believers among the inhabitants of al-Madinah; however, they used to support and help the Jews secretly. Thus, they were brothers of the Jews in disbelief and their friends in their enmity against the believers. Such relationships are repeated at all times. We find that those whose beliefs and souls are weak and the traitors among the Muslim nation support and help their enemies. Moreover, some people promise others to help them concerning something, but they forsake them in times of crisis.

Tafsir

Have you not seen those who are hypocrites? They say to their brothers, who disbelieve, among the People of the Book, "If you are expelled, we shall go forth with you and we shall never obey anyone concerning you, and if you are fought against, we shall help you." And Allah bears witness that they are truly liars. 59:11

Have you not seen those who are hypocrites?

This ayah narrates the false statements of the disbelievers and the hypocrites. The address is directed to Messenger Muhammad (peace be upon him) and to whoever is eligible to be addressed.

They say to their brothers, who disbelieve, among the People of the Book,

Brotherhood in this ayah means brotherhood in disbelief and disobedience to Allah.

O noble Messenger Muhammad, have you not seen the condition of the hypocrites who outwardly claim that they are believers while they are secretly disbelievers?

When the believers besieged the Jews of Banu an-Nadir, the hypocrites said to their brothers in disbelief in the Oneness of Allah among the Jews, "If you are expelled from your homes, we shall go forth with you. We shall never obey anyone who wants to attack you or intends to prevent us from helping and supporting you. If the Muslims fight against you, we shall help and defend you."

AbdullahIbn Abbas, may Allah be pleased with them, said, "The hypocrites in the ayah refer to Abdullah Ibn Abi Salul and his companions. "

And Allah bears witness that they are truly liars.

This is a refutation of the claim of the hypocrites. Allah, Exalted be He, bears witness that the hypocrites are truly liars in their statement and promise to the Jews of Banu an-Nadir.

Indeed, the Jews knew the falsity of the hypocrites' statement from firsthand experience. The hypocrites did not support the Jews when the Muslims besieged them. Allah cast terror in the hearts of the Jews and asked Messenger Muhammad (peace be upon him) to let them leave their homes in return for leaving their wealth for the Muslims.

If they are expelled, they will not go forth with them, and if they are fought against, they will not help them. And if they helped them, they would surely turn their backs in flight, and they would not be helped. 59:12

This ayah refutes the false claims of the hypocrites in detail.

If the Muslims expelled the Jews from their homes, the hypocrites would not go forth with them, and if the Muslims fought against the Jews, the hypocrites would not help them. And if the hypocrites helped the Jews, they would surely turn their backs in flight for fear of the Muslims. Then, they would not be helped, and the Jews would not be helped because they both come together to support falsehood, and their hearts are full of cowardliness, weakness, and extreme love for the present life.

In other words, if the hypocrites helped the Jews, they would flee from the battlefield. Then, they would never be helped, and Allah would destroy them. Thus, their hypocrisy would not benefit them at all since their true personality would be unveiled.

In sum, ayahs 11 and 12 describe the hypocrites as being disbelievers, disobedient, allied with the enemies of Islam, breaking their covenants and promises, being cowardly, and liars.

In fact, what happened in reality was identical to what the Quran mentions. The hypocrites did not go forth with the Jews, and they did not help the Jews when they fought against the Muslims.

Truly, you arouse greater fear in their hearts than Allah; that is because they are people who understand not. 59:13

O believers, truly, you arouse greater fear in the hearts of the hypocrites and the Jews than Allah, Who created them, though they must fear Him alone. That is because the hypocrites and the Jews are people who do not understand and do not know the truth. They do not revere Allah as He must be revered, and they do not comprehend the greatness of Allah and His perfect power.

The intended meaning is that the concealed fear in the hearts of the hypocrites and the Jews is known only to Allah, Exalted be He, as they pretend to be powerful before the believers, though they extremely fear the believers.

They will not fight against you all together except in fortified cities, or from behind walls. Their enmity among themselves is great. You think that they are united, but their hearts are divided. That is because they are a people who have no sense. 59:14

This Ayah describes the method adopted by the Jews and the hypocrites when fighting against the believers. They will not fight collectively except from within fortified cities or from behind walls, due to their extreme fear of confronting the believers. They seek any form of protection—such as walls and forts—to shield themselves from attack, and they only engage in battle when forced to do so.

The Ayah further reveals the true nature of the relationship between the Jews and the hypocrites. Although they appear outwardly united, their enmity among themselves is severe, and their hearts are divided. Their intentions and opinions differ because enmity and hatred prevail among them. This division stems from their lack of sense, as they turn away from the path that pleases Allah, exalted be He.

Qatadah, may Allah have mercy on him, said regarding this Ayah: “Followers of falsehood are divided. Their testimonies differ, their whims differ, and their deeds differ. They are united only in their enmity against the followers of the truth.”

Like those before them, a short while—they tested the evil consequence of their conduct, and for them will be painful torment. 59:15

This Ayah presents an example illustrating the weakness and insignificance of the enemies of Islam.

The condition of the Jews of Banu An-Nadir and the hypocrites in their stance toward Islam and the believers resembled that of the Jews of Banu Qaynuqa, who were expelled from Al-Madinah earlier because of their betrayal of the Muslims. It was also similar to the condition of the Quraysh tribe, who were defeated at the Battle of Badr at the hands of the Muslims. Both the Jews of Banu Qaynuqa and the Quraysh experienced the evil consequences of their disbelief and betrayal in this world. As for the Hereafter, severe and humiliating torment awaits them.

The similarity lies in the fact that all were deceived by their wealth and power, which led them to arrogantly violate their covenants with the Muslims. The consequence of their evil conduct was humiliation in this life, and painful punishment awaits them on the Day of Judgment.

Like Satan, when he said to man, ‘Disbelieve.’ Then, when he disbelieved, he said, ‘Surely, I disown you; I fear Allah, the Lord of the worlds.’ 59:16

This Ayah provides another example illustrating the condition of the Jews and the hypocrites in their dealings with the Muslims.

The behavior of the hypocrites, when they encouraged the Jews of Banu An-Nadir to engage in corruption and evil conduct, is likened to Satan’s attitude toward man. Satan beautified disbelief when he said, “Disbelieve in the Oneness of Allah.” When man accepted Satan’s suggestion and disbelieved, he died upon disbelief. On the Day of Judgment, he will face the evil consequence of his rejection of Allah by entering Hell and suffering its severe punishment. On that day, he will encounter Satan and blame him for his ruin, but Satan will declare: “I disown you; I fear Allah, the Lord of the worlds.”

Similarly, the hypocrites abandoned the Jews of Banu An-Nadir at the time of confrontation with the Muslims, just as Satan disowns man at the time of reckoning.

Their end is that both are in the Fire, abiding therein, and that is the recompense of the wrongdoers. 59:17

The end of Satan and the disbeliever will be the Fire. They will enter Hell and remain therein, enduring its severe torment. This is the recompense of the wrongdoers.

Key Lessons from Surah Al-Hashr, Ayah 11–17

• There is friendship and alliance between the hypocrites and the Jews because of their shared disbelief and their common enmity toward Messenger Muhammad ﷺ and the Muslims.
• The hypocrites did not leave Al-Madinah with the Jews as they had promised, claiming that they would accompany them if they were expelled. This is clear evidence of the truthfulness of Messenger Muhammad ﷺ, who had informed them about their betrayal before it occurred.
• The hypocrites would not assist the Jews in their fight against the Muslims. Even if they attempted to support them, they would surely turn their backs and flee out of fear of the believers.
• The Jews of Banu An-Nadir feared the Muslims more than they feared Allah, because they did not understand His greatness and power, exalted be He.
• The Jews and the hypocrites could not fight the Muslims directly unless protected in fortresses, castles, or behind walls and fences. They were too cowardly to face the Muslims openly, and they lacked true unity. Allah cast terror into their hearts and granted support and victory to the Muslims.
• The expulsion of the Jews of Banu An-Nadir from Al-Madinah was a punishment similar to that suffered by the Jews of Banu Qaynuqa and by the Quraysh at the Battle of Badr. They will also face painful torment in the Hereafter.
• The betrayal and broken promises of the Jews and hypocrites resembled the attitude of Satan. Satan incited man to disbelieve in the Oneness of Allah, and when man obeyed and disbelieved, Satan disowned him, claiming that he feared Allah, the Lord of the worlds. The recompense of the hypocrites, Satan, and the disbelievers will be painful torment in Hell on the Day of Judgment.

Practical Lessons

1.      Beware of false alliances: Alliances based on disbelief or opposition to the truth are fragile and doomed to collapse, as betrayal and disunity are inevitable among those who reject Allah.

2.     Trust in Allah’s promise: Victory and protection come only from Allah. Believers should place their reliance upon Him rather than fearing the plots of hypocrites or disbelievers.

3.     Learn from history: The repeated downfall of those who oppose Allah and His Messenger is a reminder that disobedience, betrayal, and arrogance always lead to humiliation in this world and punishment in the Hereafter.

The Noble Quran, English Translation of Surah Al-Hashr
The Noble Quran: English Translation and Tafsir of SurahAl-Kahf: The Cave of Guidance: A Thematic Commentary on Surah Al-Kahf withClear English Translation and Reflections
English Translation of Surah Al-Hashr Ayah 6-10 Islam Ruleon Spoils of War
 

 

Tafsir of Surah al-Hashr: Lessons on Faith, Brotherhood, and the Names of Allah

 

Surah al-Hashr is one of the profound chapters of the Quran that carries timeless lessons for believers. Revealed in Medina, it addresses themes of faith, community, and the consequences of turning away from Allah’s guidance. The surah reminds us of the importance of true brotherhood among Muslims, highlights the fate of the hypocrites and disbelievers, and ends with a majestic description of the Beautiful Names of Allah, inviting us to reflect deeply on His attributes. Studying the tafsir of Surah al-Hashr not only strengthens our understanding of history and divine wisdom but also provides practical guidance for building stronger faith, nurturing unity, and living by the remembrance of Allah in our daily lives.

What Are the Main Themes of Surah al-Hashr?

One of the central themes in Surah al-Hashr tafsir is the relationship between faith and community. The surah highlights how true belief in Allah unites hearts and creates bonds of brotherhood that transcend tribal or social divisions.

For example, when the Muhajirun migrated from Makkah to Madinah, leaving behind their homes and wealth, the Ansar welcomed them with open hearts, even sharing their houses and dividing their property so that their brothers in faith would not feel left out. This act of generosity became a shining example of Islamic brotherhood.

In contrast, the surah also exposes the weakness of those who lacked genuine faith, such as the hypocrites who promised support to the Jewish tribe of Banu Nadir in Madinah. They claimed they would stand by them against the Muslims, but when the time of confrontation came, the hypocrites abandoned them, leaving them humiliated and forced into exile. These examples show that sincere faith leads to unity and strength, while hypocrisy and betrayal only bring weakness and loss.

Why Does Surah al-Hashr Warn Against Hypocrisy?

The tafsir of Surah al-Hashr clearly explains that hypocrisy is not just a personal weakness but a danger to the entire Muslim community. Hypocrites outwardly claimed faith but inwardly doubted and resisted the truth. Their broken promises to the Banu Nadir show how reliance on hypocrisy and false alliances leads to disgrace. This warning teaches Muslims that turning away from Allah’s guidance results in humiliation in this world and punishment in the Hereafter.

What Do the Names of Allah Teach Us in Surah al-Hashr?

Towards the end of Surah al-Hashr, Allah mentions several of His Beautiful Names, reminding believers of His majesty and perfection. These Names are not only attributes to be recited but qualities to reflect upon deeply so that our hearts grow in awe, love, and obedience to Him. By contemplating the Names of Allah, a Muslim strengthens faith and learns how to live with greater sincerity and purpose.

• Al-‘Aziz (The Almighty): Reflecting on this Name helps a believer face hardships with courage, knowing that true power belongs only to Allah.
• Ar-Rahman (The Most Merciful): Remembering this Name encourages kindness and compassion in daily interactions, since mercy is a quality Allah loves in His servants.
• Al-‘Aleem (The All-Knowing): Contemplating this Name inspires honesty and self-awareness, because nothing is hidden from Allah.

These practical reflections transform the Asma’ul Husna from abstract knowledge into living guidance that brings peace, humility, and strength to a Muslim’s life.

What Lessons Can Muslims Apply Today from Surah al-Hashr?

The Quran commentary on Surah al-Hashr shows that this surah is not just about historical events but about practical guidance for every generation. It teaches:

1.     Faith builds strong communities rooted in sacrifice and unity.

2.     Hypocrisy destroys trust and brings disgrace.

3.     Remembering Allah’s Beautiful Names helps believers live with integrity, mercy, and humility.

Why Study the Tafsir of Surah al-Hashr?

The tafsir of Surah al-Hashr offers much more than historical details; it provides timeless lessons that continue to shape the lives of believers today. By reflecting on the bonds of brotherhood between the Muhajirun and the Ansar, we are reminded of the power of sincere faith in building unity and selflessness within the Muslim community. By examining the failure of the hypocrites, we learn the dangers of turning away from Allah’s guidance and placing trust in worldly alliances. And by contemplating the Beautiful Names of Allah mentioned at the end of the surah, our hearts are inspired to live with greater devotion, mercy, and integrity.

Studying this surah not only strengthens our understanding of Islamic history but also gives us practical guidance for nurturing stronger faith, building true unity, and living each day in remembrance of Allah. In this way, the tafsir of Surah al-Hashr is not just a reflection on the past but a guide for Muslims seeking to live meaningful, faithful, and God-conscious lives today.

May Allah make us among those who reflect upon His Words, live by His guidance, and find strength in His Beautiful Names.

How a Muslim Can Strengthen His Relationship with the Quran in a Practical Way

 

The Quran is the ultimate source of guidance for Muslims, serving as a light for the heart, a cure for the soul, and a path to righteousness. Strengthening one’s relationship with the Quran is not simply about recitation, but about understanding, internalizing, and living according to its teachings. In today’s fast-paced world, many Muslims find themselves distant from the Quran, engaging with it occasionally rather than consistently. To overcome this challenge, a Muslim can adopt practical methods that make the Quran an integral part of his daily life.

Regular and Mindful Recitation

One of the most essential steps is to establish a consistent schedule for reciting the Quran. Even if a person recites a small portion daily, the key is consistency, for the Prophet Muhammad ﷺ said: “The most beloved deeds to Allah are those that are done consistently, even if they are few.” Recitation should not be rushed; instead, it should be done slowly and carefully, with reflection on the meanings. This approach allows the heart to engage with the words of Allah rather than treating the recitation as a mere ritual.

Studying Tafsir and Understanding the Meanings

Merely reciting without understanding can weaken the connection between a Muslim and the Quran. To build a stronger relationship, one should strive to study the meanings of the Ayat, whether through translations or authentic tafsir works such as those of Ibn Kathir or At-Tabari. Understanding the historical context, linguistic depth, and spiritual lessons within the Ayat transforms the Quran from a book of words into a book of guidance. Practical study circles, online lectures, and reading reputable commentaries can make this step accessible to every Muslim.

Memorization and Revision

Memorizing portions of the Quran is another practical method of strengthening the bond with it. Even if one does not aspire to become a hafiz, memorizing selected surahs such as Al-Kahf, Yasin, or Al-Mulk can bring immense spiritual benefits, as they are frequently recited in prayer. Regular revision is equally important so that the memorized Ayat remain fresh in memory. By carrying these surahs in the heart, a Muslim ensures that the Quran is present in daily worship and in moments of solitude.

Applying the Quran in Daily Life

A true relationship with the Quran is demonstrated by living according to its teachings. This means allowing its commands to shape one’s character, decisions, and interactions with others. For example, Ayat that encourage honesty, patience, or forgiveness should translate into practical behavior. Likewise, reminders about the temporary nature of worldly life should help a Muslim prioritize the Hereafter. Each verse offers an opportunity for self-reflection and improvement.

Making Dua and Seeking Allah’s Help

Strengthening one’s relationship with the Quran requires not only effort but also divine assistance. The Prophet ﷺ used to supplicate: “O Allah, make the Quran the spring of our hearts, the light of our chests, the remover of our sorrows, and the repeller of our anxieties.” A Muslim should regularly ask Allah for guidance, sincerity, and steadfastness in engaging with the Quran. This spiritual reliance ensures that the relationship with the Quran is built not on habit alone but on deep sincerity.

In essence, a Muslim can strengthen his relationship with the Quran by reciting it regularly with reflection, studying its meanings, memorizing and revising portions, living according to its teachings, and seeking Allah’s help in maintaining this connection. The Quran is not meant to be a distant book on a shelf but a living guide that shapes the believer’s heart and actions. By adopting these practical steps with sincerity and consistency, every Muslim can transform his relationship with the Quran into one of love, closeness, and guidance that illuminates both this life and the Hereafter.

 

English Translation of Surah Al-Hashr Ayah 6-10 Islam Rule on Spoils of War

 

“And what Allah has given as spoil of war to His Messenger from them, you spurred neither horse nor camel for it; but Allah gives authority to His Messengers over whom He wills. And Allah is All-Powerful over all things.” 59:6

“Whatever spoils of war that Allah has given to His Messenger from the people of the cities belongs to Allah, and His Messenger, and the near kinsman, and the orphans, and the needy, and the wayfarer, so that it does not become something that circulates only among the wealthy among you. And whatever the Messenger gives you, take; and whatever he forbids you, abstain from it. And fear Allah; indeed, Allah is severe when punishing.” 59:7

“It is for the poor emigrants, who were expelled from their homes and their possessions, seeking bounty from Allah and His pleasure, and aiding the cause of Allah and His Messenger; those – they are the truthful ones.” 59:8

“And those who, before them, made their dwelling in the abode, and believed; they love whosoever has emigrated to them, not finding in their breasts any need for what they have been given, and giving others preference over themselves, even though they experience poverty. And whosoever is guarded against the avarice of his own self, those – they are the successful.” 59:9

“And those who came after them say: ‘Our Lord, forgive us and our brothers who preceded us in faith, and put not in our hearts any rancor towards those who believe. Our Lord! Truly, You are the All-Compassionate, the All-Merciful.’” 59:10

Relationship with the Preceding Section 

The previous part mentions that the Jews of Banu an-Nadir were expelled from their homes and land because they opposed Allah and His Messenger and plotted to kill the Messenger Muhammad. This part explains the rule of Islam regarding the spoils of war obtained from Banu an-Nadir, and the general rule on spoils of war in Islam.

The Muslims took the properties and land of Banu an-Nadir without engaging in battle, as they did not have horses or camels at that time. Banu an-Nadir lived close to al-Madinah, and the Muslims walked to them. Moreover, there was little actual fighting during the besiegement of Banu an-Nadir. Therefore, the distribution of these spoils of war was left to Messenger Muhammad.

Tafsir

“And what Allah has given as spoil of war to His Messenger from them, you spurred neither horse nor camel for it; but Allah gives authority to His Messengers over whom He wills. And Allah is All-Powerful over all things.” 59:6

This ayah refers to a blessing that Allah granted the believers in the matter of Banu an-Nadir.

“Spoils of war” here refers to the properties of the enemy obtained without fighting. For example, they may be acquired through a peace agreement, as was the case with the Jews of Banu an-Nadir. The Muslims made a peace agreement with them on the condition that they would leave al-Madinah. Every three men of Banu an-Nadir were allowed to carry only one camel-load, while the rest of their properties were left for the Muslims.

O believers, you should know that what Allah granted to His Messenger Muhammad from the properties of the Jews of Banu an-Nadir after this agreement does not belong to you. You have no right to it because you did not obtain it through fighting while riding horses or camels. Rather, Allah, out of His generosity, granted these properties to His Messenger without any fighting against the Jews.

It should also be noted that the dwellings of Banu an-Nadir were only two miles from al-Madinah. The Muslims went to their homes on foot and besieged them until they surrendered.

“…but Allah gives authority to His Messengers over whom He wills. And Allah is All-Powerful over all things.”

O believers, you have no right to the spoils of Banu an-Nadir because you did not acquire them through fighting. Allah, Exalted be He, gave His Messenger Muhammad authority over them and their properties. Allah grants authority to His Messengers over whom He wills. Allah is All-Powerful over all things, and nothing can oppose His perfect will and ability. Therefore, the distribution of the spoils of Banu an-Nadir should be left to Messenger Muhammad. He distributes them as he wills, and Allah guides him in how to distribute them.

Umar ibn al-Khattab, may Allah be pleased with him, said:

“The properties of Banu an-Nadir were among the spoils of war that Allah gave to Messenger Muhammad (peace be upon him). The Muslims spurred neither horses nor camels to obtain it. Thus, these spoils of war were exclusively for Messenger Muhammad. He used to spend from it on his family for one year and use the remainder to purchase weapons and equipment for fighting in the cause of Allah. ”

 “Whatever spoils of war that Allah has given to His Messenger from the people of the cities belongs to Allah, and His Messenger, and the near kinsman, and the orphans, and the needy, and the wayfarer, so that it does not become something that circulates only among the wealthy among you. And whatever the Messenger gives you, take; and whatever he forbids you, abstain from it. And fear Allah; indeed, Allah is severe when punishing.” 59:7

Ayah six mentions the rule regarding the properties of Banu an-Nadir that the Muslims acquired without fighting. Then, ayah seven mentions the rule concerning the spoils of war in general.

It is noteworthy that the wealth and properties of the enemies are of three types:

1. Spoils of war obtained by fighting. These are divided into five parts and distributed according to the manner mentioned in ayah 41 of Surah al-Anfal.

2. Movable properties obtained through a peace agreement without the use of horses or camels. These belong to Messenger Muhammad, and he is free to distribute them as he wishes.

3. Real estate properties taken from the enemies. These are allocated for public interests after excluding the share of Messenger Muhammad.

“Whatever spoils of war that Allah has given to His Messenger from the people of the cities belongs to Allah, and His Messenger…” 59:7

O believers, you already know the rule concerning the spoils of war of Banu an-Nadir. They belong to Messenger Muhammad, and he may distribute them as he wishes. As for the properties of the inhabitants of other cities, such as Banu Qurayza, the spoils of war taken from them should be divided into five portions:

1. A portion for Messenger Muhammad (peace be upon him), which he may spend on himself and his family, and the remainder thereof on the interests of the Muslims.

2. A portion for the relatives of Messenger Muhammad, namely the families of Banu Hashim and al-Mutalib.

3. A portion for the orphans, meaning the children of Muslims whose parents died before they reached the age of puberty.

4. A portion for the needy, meaning poor people who do not have sufficient means to cover their necessities.

5. A portion for the wayfarer, meaning travelers who are unable to access their wealth while traveling, even if they are wealthy in their own countries.

“…so that it does not become something that circulates only among the wealthy among you.”

This ayah explains the wisdom behind the manner of distribution mentioned. Allah, Exalted be He, prescribed this system so that wealth obtained from the spoils of war would not be confined to the wealthy while excluding the poor.

Before the advent of Islam, the leaders of armies and tribal chiefs used to take all the spoils of war, leaving nothing for those who fought alongside them. When Islam came, it invalidated this practice and ensured a just distribution of the spoils among the Muslims.

It should also be noted that some propagators of corrupt economic ideologies misuse this ayah on the distribution of spoils of war to support their claims. They argue that it permits the state to take over resources of production and capital in order to distribute them to the poor or the so-called “working class,” or to give them shares of ownership. This interpretation, which leads to economic decline and social corruption, is incorrect and contradicts the proper method of deduction. The wealth obtained from the spoils of war is intended for the general services of the Muslims, such as providing for fighters in the cause of Allah and securing the borders. It is not wealth earned through individual labor or effort; therefore, it is considered public wealth to be used for the common interests of the Muslims. No individual has a personal right to it. There is a great difference between the correct legal basis of the spoils of war and such false claims .

“And whatever the Messenger gives you, take; and whatever he forbids you, abstain from it. And fear Allah; indeed, Allah is severe when punishing.”

O believers, whatever Muhammad, the Messenger of Allah, gives and commands you to take, accept it and obey him. Whatever he forbids you to do, abstain from it. You must fear Allah in all your affairs. Indeed, Allah is All-Powerful, and His punishment is severe.

O believers, if Muhammad, the Messenger of Allah, gives you some of the spoils of war, then take them, for they are lawful for you. But if he forbids you from something, you must avoid it, for he receives revelation from Allah and does not speak of his own accord.

Distribution of the Spoils of War

 “It is for the poor emigrants, who were expelled from their homes and their possessions, seeking bounty from Allah and His pleasure, and aiding the cause of Allah and His Messenger; those – they are the truthful ones.” 59:8

Allah, Exalted be He, praises the emigrants who left their homes and wealth for His sake.

One-fifth of the spoils of war belongs to Allah, His Messenger, the near kinsman, the orphans, the needy, and the wayfarer. The remaining four-fifths of the spoils of war that Allah granted His Messenger should be distributed among the poor emigrants. In this way, wealth does not remain confined to the rich while excluding the poor. These emigrants left their homes to support the cause of Allah, seeking His bounty and pleasure in the Hereafter.

“Those – they are the truthful ones.”

These emigrants are described as truthful, and their honesty is evident through their actions. They demonstrated their sincerity through their deeds and proved the truth of their faith by enduring hardship for the sake of Allah.

Imam Fakhr al-Din al-Razi said: “You should know that ayah [8] is connected to ayah [7] (‘…and the near kinsman, and the orphans, and the needy, and the wayfarer…’). It is as if Allah said: ‘I mean those people are the poor emigrants, who are such and such.’ Then Allah, Exalted be He, describes them with certain attributes: (1) They are poor. (2) They are emigrants. (3) They were expelled from their homes and possessions, as the disbelievers of Makkah forced them to leave. (4) They seek bounty from Allah and His pleasure. (5) They aid the cause of Allah and His Messenger with their lives and wealth. (6) They are truthful, as they abandoned worldly pleasures and endured hardship for Allah’s sake, which proves their truthfulness .”

 “And those who, before them, made their dwelling in the abode, and believed; they love whosoever has emigrated to them, not finding in their breasts any need for what they have been given, and giving others preference over themselves, even though they experience poverty. And whosoever is guarded against the avarice of his own self, those – they are the successful.” 59:9

This ayah eloquently describes the inhabitants of al-Madinah, namely, the Helpers, who welcomed Messenger Muhammad and the believers into their city. They gave Messenger Muhammad and the believers all possible support to make their stay pleasant, and they strove to uphold the cause of Islam to please Allah, Exalted be He.

Those who had settled in al-Madinah before the emigration of the believers from Makkah, and whose faith in Allah and His Messenger was firmly established in their hearts, loved the emigrants who came for the sake of Allah. They sympathized with them and assisted them with their wealth. They did not envy them or harbor any resentment regarding what the emigrants were given from the spoils of war. Instead, they were content and even gave the emigrants preference over themselves, despite experiencing poverty and hardship.

“And whosoever is guarded against the avarice of his own self, those – they are the successful.”

Whoever Allah protects from the avarice of their own soul by enabling them to give the obligatory share, whether in zakat or other obligations, will be successful and attain the pleasure of Allah.

This ayah confirms that the Helpers, the inhabitants of al-Madinah, possessed the following qualities:

1. They lived in al-Madinah, the city to which Messenger Muhammad emigrated.

2. They loved the emigrants who came from Makkah and honored them.

3. Their hearts were free from avarice, greed, and envy.

4. They gave preference to the emigrants over themselves, even when in need.

5. They were generous, and they are described as the successful.

The Supplication of Those Who Came After

 “And those who came after them say: ‘Our Lord, forgive us and our brothers who preceded us in faith, and put not in our hearts any rancor towards those who believe. Our Lord! Truly, You are the All-Compassionate, the All-Merciful.’” 59:10

This ayah praises all those who follow in the footsteps of the emigrants and the helpers by maintaining strong faith, purity of heart, and sincerity.

Those who came after the emigrants and the helpers, namely, the pious followers, say: “Our Lord, forgive us our sins and forgive the sins of the righteous predecessors among the emigrants and the helpers. Our Lord, do not place in our hearts any rancor towards the believers. Our Lord, truly, You are the All-Compassionate, the All-Merciful.”

This ayah is evidence of the unity of the nation of Messenger Muhammad (peace be upon him). It establishes that it is obligatory to love the companions of the Messenger Muhammad and to respect their rank as the earliest believers. It also shows that it is recommended to supplicate to Allah on their behalf.

Imam Fakhr al-Din al-Razi said: “You should know that these ayat include all believers, for they are either from the emigrants and the helpers, or from those who came after them. They mention that those who come after the emigrants and the helpers remember the righteous predecessors by invoking Allah to have mercy on them. Thus, whoever does not do so, and instead mentions them with evil, shall not be counted among the believers according to the text of this ayah. ”

Key Lessons from Surah al-Hashr, Ayat 6–10

• Allah, Exalted be He, gave Messenger Muhammad (peace be upon him) the authority to distribute the spoils of war that Muslims obtained without fighting or hardship. He divided these spoils among the emigrants because of their extreme poverty and did not give the helpers a share of them.

• Wealth that the state is entitled to spend includes:

o Wealth dedicated to charity and zakat.

o Spoils of war taken through fighting the enemies of Islam.

o Spoils of war obtained without fighting.

Wealth dedicated to charity and zakat should be spent on the eight categories of people specified in the Quran. One-fifth of the spoils of war gained through fighting should be distributed as the Quran prescribes, while the remaining four-fifths are for the fighters. Spoils of war obtained without fighting are to be distributed by the Muslim leader in a way that best serves the interests of the Muslims.

• The spoils of war must be distributed according to the Quranic guidance so that wealth does not circulate only among the rich. This just distribution helped eliminate class divisions in Islam, prevented the concentration of wealth in the hands of a few, and ensured that the majority of people had access to wealth.

• It is obligatory to obey the commands of Messenger Muhammad (peace be upon him) and to avoid what he has prohibited. He only commands what is righteous and forbids what is corrupt.

• It is obligatory to fear Allah, Exalted be He, by fulfilling His commands and avoiding His prohibitions. Truly, Allah is severe in punishing the wrongdoers.

• The poor among the emigrants, the helpers, and those who come after them are entitled to a share of the spoils of war.

• The emigrants are described as poor, expelled from their homes and wealth, and seeking the pleasure of Allah and Paradise. They supported the cause of Allah and His Messenger with their wealth and lives. They are truthful, as they abandoned worldly pleasures and endured hardships for the sake of Allah.

• Allah, Exalted be He, praised the helpers—the believers of Madinah—for their generosity and selflessness. They were pleased with giving the emigrants their share of the spoils of war. The helpers are described as residents of Madinah, strong in faith, pure in their love for the emigrants, holding no grudge in their hearts, and preferring others over themselves even in need. Allah protected them from miserliness, and they are described as successful, as they shall attain their ultimate goal.

• It is obligatory to love the companions of the Messenger Muhammad (peace be upon him), for Allah has granted those who come after them a share in the spoils as long as they love, support, and seek forgiveness for them.

• Believers should continuously ask Allah to forgive those who came before them in faith.

Practical Lessons

1. Economic justice in Islam: Wealth must circulate fairly, ensuring that the poor and needy are not deprived. This prevents inequality and strengthens social solidarity.

2. Model of selflessness: The helpers (Ansar) demonstrated genuine brotherhood by preferring others over themselves. This teaches Muslims to overcome selfishness and cultivate generosity.

3. Unity of the Ummah: Loving, respecting, and making supplication for previous generations of believers is essential for maintaining unity and spiritual continuity within the Muslim community.

The Noble Quran, English Translation and Tafsir of Surah Al-Hashr

The Noble Quran English Translation of Surah Al-Hashr (Ayah 1–5) The Expulsion of Banu An-Nadir

The Noble Quran: English Translation and Tafsir of Surah Al-Kahf: The Cave of Guidance: A Thematic Commentary on Surah Al-Kahf with Clear English Translation and Reflections