Surah 59. Al-Hashr

Whatever is in the heavens and whatever is on the earth glorifies Allah. For He is the Almighty, All-Wise.

  - Mustafa Khattab

Whatever is in the heavens and on earth let it declare the Praises and Glory of Allah: for He is the Exalted in Might the Wise. ⁵³⁶⁸

  - Abdullah Yusuf Ali

This verse, introducing the Sura is identical with lvii. 1. introducing S. lvii. The theme of both is the wonderful working of Allah's Plan and Providence. In the one case it referred to the conquest of Makkah and taught the lesson of humility. In this case it refers to the dislodgment of the treacherous Banu Nadhir from their nest of intrigue in the neighbourhood of Madinah practically without a blow. See next note.

He is the One Who expelled the disbelievers of the People of the Book from their homes for 'their' first banishment 'ever'. You never thought they would go. And they thought their strongholds would put them out of Allah's reach. But 'the decree of' Allah came upon them from where they never expected. And He cast horror into their hearts so they destroyed their houses with their own hands and the hands of the believers.¹ So take a lesson 'from this', O people of insight!

  - Mustafa Khattab

 The Prophet (ﷺ) allowed Banu An-Naḍîr to carry whatever they could on their camels, so they removed the wooden pillars of their homes, causing them to collapse.

It is He who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces). Little did ye think that they would get out: and they thought that their fortresses would defend them from Allah! but the (wrath of) Allah came to them from quarters from which they little expected (it) and cast terror into their hearts so that they destroyed their dwellings by their own hands and the hands of the Believers. Take warning then O ye with eyes (to see)! ^{5369 5370 5371 5372}

  - Abdullah Yusuf Ali

This refers to the Jewish tribe of the Banu Nadhi whose intrigues and treachery nearly undid the Muslim cause during the perilous days of the battle of Uhud in Shawwal, A.H. 3. Four months after, in Rabi, 1. A.H. 4, steps were taken against them. They were asked to leave the strategic position which they occupied, about three miles south of Madinah, endangering the very existence of the Ummat in Madinah. At first they demurred, relying on their fortresses and on their secret alliance with the Pagans of Makkah and the Hypocrites of Madinah. But when the Muslim army was gathered to punish them and actually besieged them for some days, their allies stirred not a finger in their aid, and they were wise enough to leave. Most of them joined their brethren in Syria, which they were permitted to do, after being disarmed. Some of them joined their brethren in Khaibar; see n. 3705 to xxxiii. 27. The Banu Nadhir richly deserved punishment, but their lives were spared, and they were allowed to carry away their goods and chattels.

That is, without actual hostilities, and the shedding of precious Muslim blood.

They had played a double game. Originally they were sworn allies of the Madinah Muslims under the holy Prophet, but they secretly intrigued with the Makkah Pagans under Abu Sufyan and the Madinah Hypocrites. They even tried treacherously to take the life of the Prophet while he was on a visit to them, breaking both the laws of hospitality and their own sworn alliance. They thought the Pagan Quraish of Makkah and the Hypocrites of Madinah would help them, but they did not help them. On the contrary the eleven days siege showed them their own helplessness. Their supplies were cut off; the exigencies of the siege necessitated the destruction of their outlying palm trees; and the unexpected turn in their fortunes disheartened them. Their hearts were stack with terror and they capitulated. But they laid waste their homes before they left: see next note.

Their lives were spared, and they were allowed ten days in which to remove themselves, their families, and such goods as they could carry. In order to leave no habitations for the Muslims they demolished their own houses and laid waste their property, to complete the destruction which the operations of war had already caused at the hands of the besieging force of the Muslims.

Had Allah not decreed exile for them, He would have certainly punished them in this world. And in the Hereafter they will suffer the punishment of the Fire.

  - Mustafa Khattab

And had it not been that Allah has decreed banishment for them He would certainly have punished them in this world: and in the Hereafter they shall (certainly) have the Punishment of the Fire. ⁵³⁷³

  - Abdullah Yusuf Ali

Banishment was a comparatively mild punishment for them, but the Providence of Allah had decreed that a chance should be given to them even though they were a treacherous foe. Within two years, their brethren the Banu Quraiza showed that they had not profited by their example, and had to be dealt with in another way: see xxxiii. 26 and notes.

This is because they defied Allah and His Messenger. And whoever defies Allah, then Allah is truly severe in punishment.

  - Mustafa Khattab

That is because they resisted Allah and His Apostle: and if anyone resists Allah verily Allah is severe in Punishment. ⁵³⁷⁴

  - Abdullah Yusuf Ali

The punishment of the Banu Nadhir was because in breaking their plighted word with the Messenger and in actively resisting Allah's Message and supporting the enemies of that Message, they rebelled against him. For such treason and rebellion the punishment is severe, and yet in this case it was seasoned with Mercy.

Whatever palm trees you 'believers' cut down or left standing intact, it was 'all' by Allah's Will, so that He might disgrace the rebellious.¹

  - Mustafa Khattab

 The Prophet (ﷺ) had instructed the Muslim army not to cut down trees, but some soldiers had to remove some palm trees to be able to enter the fort, to the dismay of Banu An-Naḍîr. When Muslims disagreed on that act, this verse was revealed.

Whether ye cut down (o ye Muslims!) the tender palm-trees or ye left them standing on their roots it was by leave of Allah and in order that He might cover with shame the rebellious transgressors. ^{5375 5376}

  - Abdullah Yusuf Ali

The unnecessary cutting down of fruit trees or destruction of crops, or any wanton destruction whatever in war, is forbidden by the law and practice of Islam. But some destruction may be necessary for putting pressure on the enemy, and to that extent it is allowed. But as far as possible, consistently with that objective of military operations, such trees should not be cut down. Both these principles are in accordance with the Divine Will, and were followed by the Muslims in their expedition.

The arrogance of the Banu Nadhir had to be humbled, and their power for mischief destroyed.

As for the gains Allah has turned over to His Messenger from them- you did not 'even' spur on any horse or camel for such gains. But Allah gives authority to His messengers over whoever He wills. For Allah is Most Capable of everything.

  - Mustafa Khattab

What Allah has bestowed on His Apostle (and taken away) from them for this ye made no expedition with either cavalry or camelry: but Allah gives power to His apostles over any He pleases: and Allah has power over all things. ^{5377 5378}

  - Abdullah Yusuf Ali

Neither cavalry nor troops mounted on camels were employed in the siege. In fact the enemy surrendered at the first onset. See lix. 2, and n. 5369 above.

Allah accomplishes His purpose in various ways, according to Ms wise Will and Plan. In some cases a fight is necessary. In some cases the godly attain their objective and overawe the forces of evil without actual fighting.

As for gains granted by Allah to His Messenger from the people of 'other' lands, they are for Allah and the Messenger, his close relatives, orphans, the poor, and 'needy' travellers so that wealth may not merely circulate among your rich. Whatever the Messenger gives you, take it. And whatever he forbids you from, leave it. And fear Allah. Surely Allah is severe in punishment.

  - Mustafa Khattab

What Allah has bestowed on His Apostle (and taken away) from the people of the townships belongs to Allah to His Apostle and to kindred and orphans the needy and the wayfarer; in order that it may not (Merely) make a circuit between the wealth among you. So take what the Apostle assigns to you and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment. ^{5379 5380 5381}

  - Abdullah Yusuf Ali

The Jews had originally come from outside Arabia, and seized on the land near Madinah. They refused to adapt themselves to the people of Arabia, and were in fact a thorn in the side of the genuine Arabs of Madinah. Their dispossession is therefore a restoration of the land to its original people. But the word "Fai" is here understood in a technical sense, as meaning property abandoned by the enemy or taken from him without a formal war. In that sense it is distinguished from "Anfal," or spoils, taken after actual fighting, about which see viii. 1 and 41.

"The people of the townships": the townships were the Jewish settlements round Madinah, of the Banu Nadhir, and possibly of other tribes. Cf. the "townships" mentioned in lix. 14 below. The reference cannot be to the Wadi-ul-Qura (Valley of Towns), now Madain Salih, which was subjugated after Khaibar and Fadak in A.H. 7, unless this verse is later than the rest of the Sara.

"Belongs to Allah": ie., to Allah's Cause; and the beneficiaries are further detailed. No shares are fixed; they depend upon circumstances, and are left to the judgement of the Leader. Compare a similar list of those entitied to Charity, in ii. 177, but the two fists refer to different circumstances and have different beneficiaries in addition to the portion common to both.

'Some of the gains will be' for poor emigrants who were driven out of their homes and wealth, seeking Allah's bounty and pleasure, and standing up for Allah and His Messenger. They are the ones true in faith.

  - Mustafa Khattab

(Some part is due) to the indigent Muhajirs those who were expelled from their homes and their property while seeking Grace from Allah and (His) Good pleasure and aiding Allah and His Apostle: such are indeed the sincere ones ⁵³⁸²

  - Abdullah Yusuf Ali

The Muhajir are those who forsook their homes and property in Makkah in order to assist the holy Prophet in his migration to Madinah (Hijrat). Their devotion and sincerity were proved beyond doubt by their self-denial, and they were now to be rewarded.

As for those who had settled in the city and 'embraced' the faith before 'the arrival of' the emigrants, they love whoever immigrates to them, never having a desire in their hearts for whatever 'of the gains' is given to the emigrants. They give 'the emigrants' preference over themselves even though they may be in need. And whoever is saved from the selfishness of their own souls, it is they who are 'truly' successful.

  - Mustafa Khattab

But those who before them had homes (in Medina) and had adopted the Faith show their affection to such as came to them for refuge and entertain no desire in their hearts for things given to the (latter) but give them preference over themselves even though poverty was their (own lot). And those saved from the covetousness of their own souls they are the ones that achieve prosperity. ⁵³⁸³

  - Abdullah Yusuf Ali

This refers to the Ansar (the Helpers), the people of Madinah who accepted Islam when it was persecuted in Makkah, and who invited the holy Prophet to join them and become their Leader in Madinah. The Hijrat was possible because of their goodwill and their generous hospitality. They entertained the Prophet and all the refugees (Muhajirs) who came with him. The most remarkable ties of full brotherhood were established between individual members of the one group and the other. Until the Ummat got its own resources, the Helpers regularly gave and the Refugees regularly received. The Helpers counted it a privilege to entertain the Refugees, and even the poor vied with the rich in their spirit of self-sacrifice. When the confiscated land and property of the Banu Nadhir was divided, and the major portion was assigned to the refugees, there was not the least jealousy on the part of the Helpers. They rejoiced in the good fortune of their brethren. And incidentally they were themselves relieved of anxiety and responsibility on their behalf.

And those who come after them will pray, 'Our Lord! Forgive us and our fellow believers who preceded us in faith, and do not allow bitterness into our hearts towards those who believe. Our Lord! Indeed, You are Ever Gracious, Most Merciful.'

  - Mustafa Khattab

And those who came after them say: "Our Lord! Forgive us and our brethren who came before us into the Faith and leave not in our hearts rancor (or sense of injury) against those who have believed our Lord! Thou art indeed Full of Kindness Most Merciful." ^{5384 5385}

  - Abdullah Yusuf Ali

Those that came after them: the immediate meaning would refer to later arrivals in Madinah or later accessions to Islam, compared with the early Muhajirs. But the general meaning would include all future comers into the House of Islam. They pray, not only for themselves, but for all their brethren, and above all, they pray that their hearts may be purified of any desire or tendency to disparage the work or virtues of other Muslims or to feel any jealousy on account of their successes or good fortune.

Cf. vii. 43, and n. 1021.