Surah 59. Al-Hashr

ALL THAT IS in the heavens and all that is on earth extols God's limitless glory: for He alone is almighty, truly wise.

  - Mohammad Asad

All that is in the heavens and the earth glorifies Allah, and He is the Almighty, the All-Wise.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

All that is in the heavens and all that is in the earth glorifieth Allah, and He is the Mighty, the Wise.

  - Marmaduke Pickthall

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 it is who turned out of their homes, at the time of [their] first gathering [for war], such of the followers of earlier revelation as were bent on denying the truth.¹ You did not think [O believers] that they would depart [without resistance] - just as they thought that their strongholds would protect them against God: but God came upon them in a manner which they had not expected,² and cast terror into their hearts; [and thus] they destroyed their homes by their own hands as well as the hands of the believers.³ Learn a lesson, then, O you who are endowed with insight!

  - Mohammad Asad

For this and the subsequent historical references, see the introductory note to this surah. The tribe of Banu 'n-Nadir - who, as Jews, are naturally termed ahl al-kitab ("followers of earlier revelation") - are characterized as "such as were bent on denying the truth" (alladhina kafaru, see note [6] on 2:6 ) because they treacherously turned against the Prophet despite their earlier admission that he was truly the bearer of God's message announced in their own holy scriptures (Deuteronomy xviii, 15 and 18).

Lit., "from whence they had not thought [it possible]": an allusion to the last-minute, unexpected failure of 'Abd Allah ibn Ubayy to come to their aid.

As mentioned in the introductory note, the Banu 'n-Nadir had originally concluded a treaty of mutual non-interference with the Muslim community, and were to live at Medina as its friendly neighbours; and even later, when their hostility to the Muslims had become apparent and they were ordered to emigrate, they were to be allowed to retain ownership of their plantations. Subsequently, however, they forfeited by their treachery both their citizenship and the rights to their landed property, and thus "destroyed their homes by their own hands".

It is He Who drove the disbelievers from among the People of the Book (reference is to the Jewish tribe of Banu Al-Nadir) out of their homes at the first banishment. You did not think that they would ever go out; and they thought that their fortresses would defend them from Allah, but the wrath of Allah came to them from where they never expected - which casted such terror into their hearts - that they destroyed their homes by their own hands as well as by the hands of the believers. So learn a lesson from this example! O the people of insight.

  - Muhammad Farooq-i-Azam Malik

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.

He it is Who hath caused those of the People of the Scripture who disbelieved to go forth from their homes unto the first exile. Ye deemed not that they would go forth, while they deemed that their strongholds would protect them from Allah. But Allah reached them from a place whereof they reckoned not, and cast terror in their hearts so that they ruined their houses with their own hands and the hands of the believers. So learn a lesson, O ye who have eyes!

  - Marmaduke Pickthall

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.

And had it not been for God's having ordained banishment for them, He would indeed have imposed [yet greater] suffering on them in this world: still, in the life to come there awaits them suffering through fire:

  - Mohammad Asad

Had Allah not decreed exile for them, He would certainly have punished them in this world, and in the hereafter there shall be the punishment of the fire for them,

  - Muhammad Farooq-i-Azam Malik

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 if Allah had not decreed migration for them, He verily would have punished them in this world, and theirs in the Hereafter is the punishment of the Fire.

  - Marmaduke Pickthall

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, because they cut themselves off from God and His Apostle:⁴ and as for him who cuts himself off from God and His Apostle - verily, God is severe in retribution!

  - Mohammad Asad

For this condemnation of the Banu 'n-Nadir, see note [1] above. As regards my rendering of the verb shaqqu as "they cut themselves off", see note [16] on 8:13 .

because they set themselves up against Allah and His Rasool; and he that set himself up against Allah should know that Allah is stern in retribution.

  - Muhammad Farooq-i-Azam Malik

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 were opposed to Allah and His messenger; and whoso is opposed to Allah, (for him) verily Allah is stern in reprisal.

  - Marmaduke Pickthall

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 [of their] palm trees you may have cut down, [O believers,] or left standing on their roots, was [done] by God's leave,⁵ and in order that He might confound the iniquitous.

  - Mohammad Asad

I.e., to facilitate the military operations against the strongholds of the Banu 'n-Nadir ('Abd Allah ibn Mas'ud, as quoted by Zamakhshari et al.). It should, however, be noted that apart from such stringent military exigencies, all destruction of enemy property - and, in particular, of trees and crops - had been and continued to be prohibited by the Prophet (Tabari, Baghawi, Zamakhshari, Razi, Ibn Kathir), and has thus become an integral part of Islamic Law.

Whatever palm-trees you cut down or left them standing on their roots, was by the leave of Allah, so that He might humiliate the transgressors.

  - Muhammad Farooq-i-Azam Malik

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.

Whatsoever palm trees ye cut down or left standing on their roots, it was by Allah's leave, in order that He might confound the evil-livers.

  - Marmaduke Pickthall

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.

Yet [remember:] whatever [spoils taken] from the enemy⁶ God has turned over to His Apostle, you did not have to spur horse or riding-camel for its sake:⁷ but God gives His apostles mastery over whomever He wills - for God has the power to will anything.

  - Mohammad Asad

Lit., "from them": i.e., from the Banu 'n-Nadir.

I.e., "you did not have to fight for it, since the enemy surrendered without giving battle". The term fay' (a noun derived from the verb fa'a, "he returned [something]" or "turned [it] over") is applied in the Qur'an and the Traditions exclusively to war-gains - whether consisting of lands, or tribute, or indemnities - which are obtained, as a condition of peace, from an enemy who has laid down arms before actual fighting has taken place (Taj al-'Arus).

As for those spoils of theirs which Allah has bestowed on His Rasool, you spurred neither cavalry nor camelry to capture them: but Allah gives authority to His Rasools over whom He pleases, for Allah has power over all things.

  - Muhammad Farooq-i-Azam Malik

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

And that which Allah gave as spoil unto His messenger from them, ye urged not any horse or riding camel for the sake thereof, but Allah giveth His messenger lordship over whom He will. Allah is Able to do all things.

  - Marmaduke Pickthall

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.

Whatever [spoils taken] from the people of those villages God has turned over to His Apostle [all of it] belongs to God and the Apostle,⁸ and the near of kin [of deceased believers], and the orphans, and the needy, and the wayfarer,⁹ so that it may not be [a benefit] going round and round among such of you as may [already] be rich. Hence, accept [willingly] whatever the Apostle¹⁰ gives you [thereof], and refrain from [demanding] anything that he withholds from you; and remain conscious of God: for, verily, God is severe in retribution.

  - Mohammad Asad

Sc., and not to individual Muslim warriors. As so often in the Qur'an, the expression "God and the Apostle" is here a metonym for the Islamic cause, resp. for a government that rules in accordance with the laws of the Qur'an and the teachings of the Prophet.

Cf. 8:41 , which relates to booty acquired in actual warfare, out of which only one-fifth is to be reserved for the above five categories (see note [41] on 8:41 ). In distinction from all such booty, the gains obtained through fay' are to be utilized in their entirety under these five headings. As regards the term ibn as-sabil ("wayfarer"), see surah {2}, note [145].

Respectively, in later times, the head of an Islamic state, who has to decide - in the light of the exigencies - how the share of "God and His Apostle" is to be utilized for the common weal.

Whatever spoils from the dwellers of the township Allah has bestowed on His Rasool, shall belong to Allah, His Rasool, Rasool's relatives, and to the orphans, the needy and the travellers in need; so that it may not become the property of the rich among you. Whatever the Rasool gives you, take it and from whatever he forbids you, refrain from it. Fear Allah; for Allah is stern in retribution.

  - Muhammad Farooq-i-Azam Malik

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

That which Allah giveth as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, that it become not a commodity between the rich among you. And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal.

  - Marmaduke Pickthall

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.

[Thus, part of such war-gains shall be given] to the poor among those who have forsaken the domain of evil:¹¹ those who have been driven from their homelands and their possessions, seeking favour with God and [His] goodly acceptance, and who aid [the cause of] God and His Apostle: it is they, they who are true to their word!

  - Mohammad Asad

For this rendering of the term muhajirun ("emigrants"), see surah {2}, note [203].

A share of the spoils shall be given to the indigent Muhajirin (immigrants) who were driven out of their homes and their possessions, and are seeking Allah's grace and His good pleasure and who want to help Allah and His Rasool: such are indeed the true believers.

  - Muhammad Farooq-i-Azam Malik

'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

And (it is) for the poor fugitives who have been driven out from their homes and their belongings, who seek bounty from Allah and help Allah and His messenger. They are the loyal.

  - Marmaduke Pickthall

(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.

And [it shall be offered, too, unto the poor from among] those who, before them,¹² had their abode in this realm and in faith - [those] who love all that come to them in search of refuge, and who harbour in their hearts no grudge for whatever the others may have been given, but rather give them preference over themselves, even though poverty be their own lot:¹³ for, such as from their own covetousness are saved - it is they, they that shall attain to a happy state!¹⁴

  - Mohammad Asad

I.e., before the coming to them of "those who have forsaken the domain of evil" (see next note).

This relates, in the first instance, to the historical ansar ("helpers") of Medina, who had embraced Islam before the Prophet's and his Meccan followers' coming to them, and who received the refugees with utmost generosity, sharing with them like brethren their own dwellings and all their possessions. In a wider sense, the above refers also to all true believers, at all times, who live in freedom and security within the realm of Islam, and are prepared to receive with open arms anyone who is compelled to leave his homeland in order to be able to live in accordance with the dictates of his faith.

Thus, greed, niggardliness and covetousness are pointed out here as the main obstacles to man's attaining to a happy state in this world and in the hereafter (cf. surah {102}).

A share of the spoils shall also be given to those who made their abode in Madinah (the Ansar) and believed even before the arrivals of the Muhajirin and love those who migrated to them and entertain no desire in their hearts for things given to them, and prefer those Muhajirin over themselves, even though they themselves are poor. In fact those who are saved from the greediness of hearts, are the ones who will achieve true success.

  - Muhammad Farooq-i-Azam Malik

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

Those who entered the city and the faith before them love these who flee unto them for refuge, and find in their breasts no need for that which hath been given them, but prefer (the fugitives) above themselves though poverty become their lot. And whoso is saved from his own avarice such are they who are successful.

  - Marmaduke Pickthall

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 so, they who come after them¹⁵ pray: "O our Sustainer! Forgive us our sins, as well as those of our brethren who preceded us in faith, and let not our hearts entertain any unworthy thoughts or feelings against [any of] those who have attained to faith. O our Sustainer! Verily, Thou art compassionate, a dispenser of grace!"

  - Mohammad Asad

I.e., all who attain to a belief in the Qur'an and its Prophet (Razi).

And it is also for those who came after them and say: "Our Rabb! Forgive us and our brothers who embraced the faith before us and do not leave any malice in our hearts towards the believers. Our Rabb! Surely You are the Kind, the Merciful."

  - Muhammad Farooq-i-Azam Malik

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 (into the faith) after them say: Our Lord Forgive us and our brethren who were before us in the faith, and place not in our hearts any rancor toward those who believe. Our Lord! Thou art Full of Pity, Merciful.

  - Marmaduke Pickthall

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.