59:21 Al-Hashr (The Exile)

ولما بين تعالى لعباده ما بين، وأمرهم ونهاهم في كتابه العزيز، كان هذا موجبا لأن يبادروا إلى ما دعاهم إليه وحثهم عليه، ولو كانوا في القسوة وصلابة القلوب كالجبال الرواسي، فإن هذا القرآن لو أنزله على جبل لرأيته خاشعا متصدعا من خشية الله أي: لكمال تأثيره في القلوب، فإن مواعظ القرآن أعظم المواعظ على الإطلاق، وأوامره ونواهيه محتوية على الحكم والمصالح المقرونة بها، وهي من أسهل شيء على النفوس، وأيسرها على الأبدان، خالية من التكلف لا تناقض فيها ولا اختلاف، ولا صعوبة فيها ولا اعتساف، تصلح لكل زمان ومكان، وتليق لكل أحد.ثم أخبر تعالى أنه يضرب للناس الأمثال، ويوضح لعباده في كتابه الحلال والحرام، لأجل أن يتفكروا في آياته ويتدبروها، فإن التفكر فيها يفتح للعبد خزائن العلم، ويبين له طرق الخير والشر، ويحثه على مكارم الأخلاق، ومحاسن الشيم، ويزجره عن مساوئ الأخلاق، فلا أنفع للعبد من التفكر في القرآن والتدبر لمعانيه.

يقول تعالى معظما لأمر القرآن ومبينا علو قدره وأنه ينبغي وأن تخشع له القلوب وتتصدع عند سماعه لما فيه من الوعد الحق والوعيد الأكيد "لو أنزلنا هذا القرآن على جبل لرأيته خاشعا متصدعا من خشية الله" أي فإذا كان الجبل في غلظته وقساوته لو فهم هذا القرآن فتدبر ما فيه لخشع وتصدق من خوف الله عز وجل فكيف يليق بكم يا أيها البشر أن لا تلين قلوبكم وتخشع وتتصدع من خشية الله وقد فهمتم عن الله أمره وتدبرتم كتابه ولهذا قال تعالى "وتلك الأمثال نضربها للناس لعلهم يتفكرون" قال العوفي عن ابن عباس في قوله تعالى "لو أنزلنا هذا القرآن على جبل لرأيته خاشعا متصدعا" إلى آخرها يقول لو أني أنزلت هذا القران على جبل حملته إياه لتصدع وخشع من ثقله ومن خشية الله فأمر الله الناس إذا نزل عليهم القرآن أن يأخذوه بالخشية الشديدة والتخشع ثم قال تعالى "وتلك الأمثال نضربها للناس لعلهم يتفكرون" وكذا قال قتادة وابن جرير. وقد ثبت في الحديث المتواتر أن رسول الله صلى الله عليه وسلم لما عمل له المنبر وقد كان يوم الخطبة يقف إلى جانب جذع من جذوع المسجد فلما وضع المنبر أول ما وضع وجاء النبي صلى الله عليه وسلم ليخطب فجاوز الجذع إلى نحو المنبر فعند ذلك حن الجـذع وجعل يئن كما يئن الصبي الذي يسكت لما كان يسمع من الذكر والوحي عنده ففي بعض روايات هذا الحديث قال الحسن البصري بعد إيراده فأنتم أحق أن تشتاقوا إلى رسول الله صلى الله عليه وسلم من الجذع وهكذا هذه الآية الكريمة إذا كانت الجبال الصم لو سمعت كلام الله وفهمته لخشعت وتصدعت من خشيته فكيف بكم وقد سمعتم وفهمتم؟ وقد قال تعالى "ولو أن قرآنا سيرت به الجبال أو قطعت به الأرض أو كلم به الموتى" الآية وقد تقدم أن معنى ذلك أي لكان هذا القرآن وقد قال تعالى "وإن من الحجارة لما يتفجر منه الأنهار وإن منها لما يشقق فيخرج منه الماء وإن منها لما يهبط من خشية الله".

Asserting the Greatness of the Qur'an

Allah the Exalted emphasizes the greatness of the Qur'an, its high status and of being worthy of making hearts humble and rent asunder upon hearing it, because of the true promises and sure threats that it contains,

لَوْ أَنزَلْنَا هَـذَا الْقُرْءَانَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَـشِعاً مُّتَصَدِّعاً مِّنْ خَشْيَةِ اللَّهِ

(Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah.) If this is the case with a mountain which is hard and huge, that if it was made able to comprehend and understand this Qur'an, will feel humble and crumble from fear of Allah the Exalted, then what about you -- O mankind Why do your hearts not feel softness and humbleness from the fear of Allah, even though you understand Allah's command and comprehend His Book This is why Allah said,

وَتِلْكَ الاٌّمْثَـلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

(Such are the parables which We put forward to mankind that they may reflect.) There is a Hadith of the Mutawatir grade that states that the Messenger of Allah ﷺ had someone make him a Minbar. Before that, he used to stand next to a tree trunk in the Masjid to deliver speeches. So, when the Minbar was made and placed in the Masjid, the Prophet came to deliver a speech and passed the tree trunk, headed towards the Minbar, the tree trunk started weeping, just like an infant. The tree trunk missed hearing the remembrance of Allah and the revelation that were being recited next to it. In one of the narrations for this Hadith, Al-Hasan Al-Basri said after narrating the Hadith, "You - mankind -- are more worthy to miss the Messenger of Allah ﷺ than the tree trunk!" tLikewise, this honorable Ayah asks that if the solid mountains feel humble and are rent asunder from the fear of Allah, if it heard Allah's Speech and comprehended it, what about you -- O mankind -- who heard the Qur'an and understood it Allah the Exalted said in another Ayah,

وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الاٌّرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَى

(And if there had been a Qur'an with which mountains could be moved, or the earth could be cloven asunder, or the dead could be made to speak.)(13:31) We mentioned the meaning of this Ayah as stating that, if there were a Qur'an that has these qualities, it would be this Qur'an. Allah the Exalted said in another Ayah,

وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَـرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ

(And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them which fall down for fear of Allah.)(2:74)

Glorifying Allah the Exalted by mentioning His Names and Attributes

Allah the Exalted said,

هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَـدَةِ هُوَ الرَّحْمَـنُ الرَّحِيمُ

(He is Allah, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.) Allah states that He Alone is worthy of worship, there is no Lord or God for the existence, except Him. All that is being worshipped instead of Allah are false deities. Allah is the All-Knower in the unseen and the seen, He knows all that pertains to the creations that we see, and those we cannot see. Nothing in heaven or on earth ever escapes His knowledge, no matter how great or insignificant, big or small, including ants in darkness. Allah's statement,

هُوَ الرَّحْمَـنُ الرَّحِيمُ

(He is the Most Gracious, the Most Merciful.) was duly explained before at the very beginning of this Tafsir, so it is not necessary to repeat it here, and it asserts that Allah is the Owner of the wide encompassing mercy that entails all of His creation. He is Ar-Rahman and Ar-Rahim of this life and the Hereafter. Allah the Exalted said in other Ayat,

وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ

(And My mercy embraces all things.)(7:156),

كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ

(Your Lord has written (prescribed) mercy for Himself.)(6:54), and,

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

(Say: "In the bounty of Allah, and in His mercy; -- therein let them rejoice." That is better than what (the wealth) they amass.)(10:58) Allah the Exalted said,

هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ الْمَلِكُ

(He is Allah, beside Whom La ilaha illa Huwa, Al-Malik.) Al-Malik, meaning "The Owner and King of all things," Who has full power over them without resistance or hindrance. Allah's statement,

الْقُدُّوسُ

(Al-Quddus,) meaning "The Pure," according to Wahb bin Munabbih, while Mujahid and Qatadah said that Al-Quddus means "The Blessed." Ibn Jurayj said that Al-Quddus means "He Whom the honorable angels glorify."

السَّلَـمُ

(As-Salam,) meaning "Free from any defects or shortcomings that lessen or decrease His perfect attributes and actions." Allah's statement,

الْمُؤْمِنُ

(Al-Mu'min,) means "Who has granted safety to His servants by promising that He will never be unjust to them, " according to Ad-Dahhak who reported it from Ibn `Abbas. Qatadah said that Al-Mu'min means that "Allah affirms that His statements are true," while Ibn Zayd said that it means, "He attested to His faithful servants' having faith in Him." Allah's statement,

الْمُهَيْمِنُ

(Al-Muhaymin,) means, according to Ibn `Abbas and others, "The Witness for His servants actions," that is, the Ever-Watcher over them. Allah said in similar Ayat,

وَاللَّهُ عَلَى كُلِّ شَىْءٍ شَهِيدٌ

(And Allah is Witness over all things.)(58:6),

ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ

(and moreover Allah is Witness over what they used to do.)(10:46), and,

أَفَمَنْ هُوَ قَآئِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ

(Is then He (Allah) Who takes charge (guards) of every person and knows all that he has earned)(13:33) Allah said,

الْعَزِيزُ

(Al-`Aziz,) meaning that "He is the Almighty, Dominant over all things." Therefore, His majesty is never violated, due to His might, greatness, irresistible power and pride. Allah said;

الْجَبَّارُ الْمُتَكَبِّرُ

(Al-Jabbar, Al-Mutakabbir), meaning "The Only One worthy of being the Compeller and Supreme." There is a Hadith in the Sahih Collection in which Allah said,

«الْعَظَمَةُ إِزَارِي، وَالْكِبْرِيَاءُ رِدَائِي، فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا عَذَّبْتُه»

(Might is My Izar and pride is My Rida; if anyone disputes any one of them with Me, then I will punish him.) Allah the Exalted said,

سُبْحَـنَ اللَّهِ عَمَّا يُشْرِكُونَ

(Glory be to Allah! (High is He) above all that they associate as partners with Him.), then He said,

هُوَ اللَّهُ الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ

(He is Allah, Al-Khaliq, Al-Bari, Al-Musawwir.) Al-Khaliq refers to measuring and proportioning, Al-Bari refers to inventing and bringing into existence what He has created and measured. Surely, none except Allah is able to measure, bring forth and create whatever He wills to come to existence. Allah's statement,

الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ

(Al-Khaliq, Al-Bari, Al-Musawwir.) means, if Allah wills something, He merely says to it "be" and it comes to existence in the form that He wills and the shape He chooses,

فِى أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ

(In whatever form He willed, He put you together.)(82:8) Allah describing Himself as being Al-Musawwir, Who brings into existence anything He wills in the shape and form He decides.

Al-Asma' Al-Husna

Allah the Exalted said,

لَهُ الاٌّسْمَآءُ الْحُسْنَى

(To Him belong Al-Asma' Al-Husna (the Best Names).) We explained the meaning of this Ayah in the Tafsir of Surat Al-A`raf. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«إِنَّ للهِ تَعَالَى تِسْعَةً وَتِسْعِينَ اسْمًا، مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ، وَهُوَ وِتْرٌ يُحِبُّ الْوِتْر»

(Allah the Exalted has ninety-nine Names, one hundred less one; whoever then preserves them, will enter Paradise. Allah is Witr (One) and He likes the Witr.)

Everything praises and glorifies Allah

Allah's statement,

يُسَبِّحُ لَهُ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ

(All that is in the heavens and the earth glorify Him.) is similar to His other statement,

تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

(The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft--Forgiving.)(17:44) Allah's statement,

وَهُوَ الْعَزِيزُ

(and He is Al-`Aziz) The Almighty, meaning, His greatness is never humbled,

الْحَكِيمُ

(Al-Hakim) the All-Wise, in His legislation and decrees This is the end of the Tafsir of Surat Al-Hashr. All praise is due to Allah.

Had We sent down this Qur’ān upon a mountain and had it the mountain been endowed with a faculty of discernment like man you would have surely seen it humbled rent asunder by the fear of God. And such similitudes as those mentioned — do We strike for mankind that perhaps they may reflect and so become believers.

لَوْ أَنزَلْنَا هَـٰذَا الْقُرْ‌آنَ عَلَىٰ جَبَلٍ (Had We sent down this Qur'an to a mountain, ....59:21) This is a parable that Allah is using to illustrate the fact that if the Holy Qur'an were to be revealed on such strong, firm and unmovable mountain and endowed with intelligence like man, it would have submitted to the greatness of the Qur'an, nay, it would have crushed to pieces. But man is too selfish and proud. As a result, he has lost his natural intelligence and remains unaffected by the powerful message of the Qur'an. This, it would appear, is a hypothetical example, that is 'if mountains had sense or intelligence. Some scholars have stated that reason and revelation both bear testimony to the fact that everything in nature has sense, perception and intelligence, be it a mountain or a tree. Therefore, this is not a hypothetical example. It is a stark reality. [ Mazhari ]. And Allah knows best!