Sura-59 [Al-Hashr Medina 101]
[[ Backdrop of this sura
MOST of this surah (i.e., verses 2-17) refers, directly or indirectly, to the conflict between the Muslim community and the Jewish tribe of Banu 'n-Nadir of Medina, and to the subsequent banishment of the latter. Shortly after his and his followers' exodus from Mecca to Medina, the Prophet concluded a treaty with the Banu 'n-Nadir, according to which they pledged themselves to neutrality in the hostilities between the Muslims and the pagan Quraysh. After the Muslim victory in the battle of Badr, in the year 2 H., the leaders of that Jewish tribe spontaneously declared that Muhammad was indeed the prophet whose coming had been predicted in the Torah; but one year later, after the near-defeat of the Muslims at Uhud (see surah 3, note 90), the Banu 'n-Nadir treacherously broke their compact with the Prophet Muhammad and entered into an alliance with the Meccan Quraysh with a view to destroying the Muslim community once and for all. Thereupon the Prophet placed before them an alternative: either war or departure from Medina with all their possessions. If they accepted this latter proposition, they would be allowed to return every year to gather the produce of their date groves, which would thus remain their property. Ostensibly agreeing to the second alternative, the Banu 'n-Nadir asked for - and were granted - ten days of respite. In the meantime they secretly conspired with the hypocrites among the Arabs of Medina, led by 'Abd Allah ibn Ubayy, who promised them armed support by two thousand warriors in case they decided to remain in their fortified settlements on the outskirts of the town: "Hence, do not leave your homes; if the Muslims fight against you, we shall fight side by side with you; and if they should succeed in driving you away, we shall leave Medina together with you." The Banu 'n-Nadir followed this advice, defied the Prophet and took up arms. In the ensuing conflict, their forts were besieged by the Muslims - though without actual fighting - for twenty-one days; but when the promised help of Abd Allah ibn Ubayy's followers did not materialize, the Nadir surrendered in the month of Rabi al-Awwal, 4 H., and sued for peace. This they were granted on condition that they would leave Medina, taking with them all their movable properties, but not their arms. Most of them emigrated to Syria in a caravan of about six hundred camels; only two families chose to settle in the oasis of Khaybar, while a few ividuals went as far as Al-Hirah in lower Mesopotamia. As shown in verses 7-8 of this surah, their fields and plantations were forfeited; most of them were divided among needy Muslims, and the remainder was reserved for the requirements of the Islamic community as a whole.
As always in the Qur'an, these historical references serve to illustrate a spiritual truth: in this case, the lesson that believers - even if they are inferior in numbers, wealth and equipment - are bound to triumph over heir opponents so long as they remain truly conscious of God: for, as the opening and closing verses of this surah declare, "He alone is almighty, truly wise". The date of revelation is the year 4 H. The conventional title of the surah echoes the mention of the "gathering [for war]" in verse 2, although some of the Prophet's Companions - e.g., Ibn 'Abbas - used to refer to it as Surat Bani 'n-Nadir (Tabari). ]]
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The Quranic Text & Ali’s version:
سَبَّحَ
لِلَّهِ مَا
فِي السَّمَاوَاتِ
وَمَا فِي
الْأَرْضِ ...
59:1. Whatever is in the heavens and on earth, let it declare the Praises and Glory of Allah:
C5368. This verse, introducing the Surah is identical with 57:1. introducing Surah 57.
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 Nadir from their nest of intrigue in the neighbourhood of Madinah practically without a blow.
See next note.
...وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿١﴾
for He is the Exalted in Might, the Wise.
هُوَ
الَّذِي أَخْرَجَ
الَّذِينَ
كَفَرُوا مِنْ
أَهْلِ الْكِتَابِ
مِن دِيَارِهِمْ
لِأَوَّلِ
الْحَشْرِ...
59:2. It is He who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces).
C5369. This refers to the Jewish tribe of the Banu Nadir 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 Ummah 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 Khaybar; see n. 3705 to 33:27.
The Banu Nadir richly deserved punishment, but their fives were spared, and they were allowed to carry away their goods and chattels.
...مَا ظَنَنتُمْ أَن يَخْرُجُوا ...
Little did ye think that they would get out:
C5370. That is, without actual hostilities, and the shedding of precious Muslim blood.
... وَظَنُّوا أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللَّهِ ...
and they thought that their fortresses would defend them from Allah!
... فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ ...
but the (wrath of) Allah came to them from quarters from which they little expected (it), and cast terror into their hearts,
C5371. 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.
... يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ ...
so that they destroyed their dwellings by their own hands and the hands of the Believers.
C5372. 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.
... فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ ﴿٢﴾
Take warning, then, o ye with eyes (to see)!
وَلَوْلَا
أَن كَتَبَ
اللَّهُ عَلَيْهِمُ
الْجَلَاء
لَعَذَّبَهُمْ
فِي الدُّنْيَا ...
59:3. And had it not been that Allah has decreed banishment for them, He would certainly have punished them in this world:
C5373. 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 Qurayzah showed that they had not profited by their example, and had to be dealt with in another way:
...وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ ﴿٣﴾
and in the Hereafter they shall (certainly) have the Punishment of the Fire.
ذَلِكَ
بِأَنَّهُمْ
شَاقُّوا اللَّهَ
وَرَسُولَهُ ...
59:4. That is because they resisted Allah and His Messenger:
...وَمَن يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ ﴿٤﴾
and if anyone resists Allah, verily Allah is severe in Punishment.
C5374. The punishment of the Banu Nadir 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.
مَا قَطَعْتُم
مِّن لِّينَةٍ
أَوْ تَرَكْتُمُوهَا
قَائِمَةً عَلَى
أُصُولِهَا
فَبِإِذْنِ
اللَّهِ ...
59:5. 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,
C5375. 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.
...وَلِيُخْزِيَ الْفَاسِقِينَ ﴿٥﴾
and in order that He might cover with shame the rebellious transgressors.
C5376. The arrogance of the Banu Nadir had to be humbled, and their power for mischief destroyed.
وَمَا
أَفَاء اللَّهُ
عَلَى رَسُولِهِ
مِنْهُمْ فَمَا
أَوْجَفْتُمْ
عَلَيْهِ مِنْ
خَيْلٍ وَلَا
رِكَابٍ ...
59:6. What Allah has bestowed on His Messenger (and taken away) from them -- for this ye made no expedition with either cavalry or camelry:
C5377. Neither cavalry nor troops mounted on camels were employed in the siege. In fact the enemy surrendered at the first onset.
...وَلَكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَاء...
but Allah gives power to His messengers over any He pleases:
...وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٦﴾
and Allah has power over all things.
C5378. Allah accomplishes His purpose in various ways, according to His 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.
Asad’s Version:
In The Name of God, The Most Gracious, The Dispenser of Grace:
59:1 ALL THAT IS in the heavens and all that is on earth extols God's limitless glory: for He alone is almighty, truly wise.
(59:2) 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. 5 Learn a lesson, then, O you who are endowed with insight!
59:3 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:
(59:4) 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!
59:5 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.
(59:6) Yet [remember:] whatever [spoils taken] from the enemy 6 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.
59:7 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,' 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 Apostle 10 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.
59:8 [Thus, part of such war-gains shall be given] to the poor among those who have forsaken the domain of evil:" 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!
59:9 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: a for, such as from their own covetousness are saved - it is they, they that shall attain to a happy state!"
[[Asad’s notes -
1 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).
2 Lit., "from whence they bad not thought [it possible]": an allusion to the last-minute, unexpected failure of 'Abd Allah ibn Ubayy to come to their aid.
3 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 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".
4 For this condemnation of the Banu 'n-Nadir, see note 1 above. As regards my rendering of the verb shaqqa as "they cut themselves off", see note 16 on 8:13.
5 I.e., to facilitate the military operations against the strongholds of the Banu 'n-Nadir (Abd Allah ibn Masud, 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.
6 Lit., "from them": i.e., from the Banu 'n-Nadir.
7 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). ]]
8 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.
9 Cf 8:41, which relates to booty acquired in actual welfare, 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.
10 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.
1 1 For this rendering of the term muhajirun ("emigrants"), see surah 2, note 203.
12 I.e., before the coming to them of "those who have forsaken the domain of evil" (see next note).
13 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. ]]
59 Al-Hashr (The Gathering)
Medina Period [101]
Ali’s version and the Arabic text
وَالَّذِينَ
جَاؤُوا مِن
بَعْدِهِمْ
يَقُولُونَ ...
10. And those who came after them say:
C5384. 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.
... رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ ...
"Our Lord!
Forgive us, and our brethren who came before us into the Faith,
... وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا ...
and leave not, in our hearts, rancor (or sense of injury) against those who have believed our Lord!
... إِنَّكَ رَؤُوفٌ رَّحِيمٌ ﴿١٠﴾
Thou art indeed Full of Kindness, Most Merciful."
أَلَمْ تَر
إِلَى الَّذِينَ
نَافَقُوا
يَقُولُونَ
لِإِخْوَانِهِمُ
الَّذِينَ
كَفَرُوا مِنْ
أَهْلِ الْكِتَابِ...
11. Hast thou not observed the Hypocrites say to their misbelieving brethren among the People of the Book? --
C5386. The Jews of the Banu Nadir had been assured by the Hypocrites of Madinah of their support to their cause. They had thought that their defection from the Prophet's Cause would so weaken that cause that they would save their friends. But they never intended to undertake any act involving self-sacrifice. on their part; if they had helped their Jewish friends, it was not likely that they would have succeeded; and if they had actually gone to the fight; they had neither valour nor fervour to support them, and they would have fled ignominiously before the discipline, earnestness, and Faith of the men of Islam.
... لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا...
"If ye are expelled, We too will go out with you, and we will never hearken to anyone in your affair;
... وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ ...
and if ye are attacked (in fight) we will help you."
... وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ ﴿١١﴾
But Allah is witness that they are indeed liars.
C5387. For this actually happened. They never stirred a finger for the Jews, and they never intended to do so. And Allah knows all their motives and secrets:
لَئِنْ
أُخْرِجُوا
لَا يَخْرُجُونَ
مَعَهُمْ وَلَئِن
قُوتِلُوا لَا
يَنصُرُونَهُمْ ...
12. If they are expelled, never will they go out with them;
and if they are attacked (in fight), they will never help them;
... وَلَئِن نَّصَرُوهُمْ لَيُوَلُّنَّ الْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ ﴿١٢﴾
and if they do help them, they will turn their backs; so they will receive no help.
C5388. All hopes founded on iniquity and treachery are vain and illusory. There may be honour among thieves. But there is no honour as between dishonest intriguers, and they are not likely to get any real help from any quarter.
لَأَنتُمْ
أَشَدُّ رَهْبَةً
فِي صُدُورِهِم
مِّنَ اللَّهِ ...
13. Of a truth ye are stronger (than they) because of the terror in their hearts, (sent) by Allah.
C5389. As construed here, the meaning is: “Ye Muslims, even if ye are weak numerically, or they may have other seeming advantages, ye are really stronger than they are, because they have a wholesome fear in their minds, and Allah sends such fear into the hearts of wrongdoers!”
An alternate construction would yield the meaning:
Being Unbelievers they fear you more than they fear Allah, because your valour they see, but in Allah they do not believe.
... ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ ﴿١٣﴾
This is because they are men devoid of understanding.
لَا يُقَاتِلُونَكُمْ
جَمِيعًا إِلَّا
فِي قُرًى
مُّحَصَّنَةٍ
أَوْ مِن وَرَاء
جُدُرٍ ...
14. They will not fight you (even) together, except in fortified townships, or from behind walls.
C5390. They have not sufficient self-confidence or élan to sustain them in a fight except under material advantages or defences. Even if they join forces, they have not sufficient trust in each other to expose themselves to open fighting.
... بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّى ...
Strong is their fighting (spirit) amongst themselves:
thou wouldst think they were united, but their hearts are divided:
C5391. 'It may be that they have a strong fighting spirit among themselves, but they have no Cause to fight for and no common objective to achieve.
The Makkan Pagans want to keep their own unjust autocracy; the Madinah Hypocrites wish for their own domination in Madinah; and the Jews want their racial superiority established over the Arabs, of whose growing union and power they are jealous.'
Their pretended alliance could not stand the strain of either a defeat or a victory. If they had been wise, they would have accepted the Cause of Unity, Faith, and Truth.
... ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ ﴿١٤﴾
that is because they are a people devoid of wisdom.
Asad’s version
59:10 And so, they who come after them 15 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!"
59:11 ART THOU NOT aware of how those who would always dissemble [their real feelings] 16 speak to their truth-denying brethren from among the followers of earlier revelation: 17 "If you are driven away, we shall most certainly go forth with you, and shall never pay heed to anyone against you; and if war is waged against you, we shall most certainly come to your succour." But God bears witness that they are most flagrantly lying:
(59:12) [for] if those [to whom they have pledged themselves] are indeed driven away, they will not go forth with them; and if war is waged against them, they will not come to their succour; and even if they [try to] succour them, they will most certainly turn their backs [in flight], and in the end will [themselves] find no succour.
59:13 Nay, [O believers,] you arouse in their bosoms a fear more intense than [even their fear of] God: this, because they are people who fail to grasp the truth. 18
(59:14) Never will they fight you, [even] in unison, otherwise than from within fortified strongholds or from behind walls. 19 Severe is their warlike discord among themselves: thou wouldst think that they are united, whereas [in fact] their hearts are at odds [with one another]: this, because they are people who will not use their reason.
[[Asad’s notes
14 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).
1 5 I.e., all who attain to a belief in the Qur'an and its Prophet (Razi).
16 I.e., the hypocrites of Medina (see introductory note as well as next note).
1 7 The Banu 'n-Nadir. From the construction of the next verse it appears that the whole of this passage (verses 11-14) was revealed before the actual advance of the Muslims against the Nadir strongholds:
verses 12-14 might be of a prophetic nature, predicting what was yet to happen (Zamakhshari). Alternatively, the passage may be understood in a wider, timeless sense, applying to the falsity and futility inherent in all "alliances" between, on the one hand, people who openly deny the truth and, on the other, half-hearted waverers who have neither the will to commit themselves to a spiritual proposition nor the moral courage to declare openly their lack of belief.
1 8 Inasmuch as they do not - or, at best, only half-heartedly - believe in God, the tangible, material dangers facing them in this world arouse in them a far greater fear than the thought of His ultimate judgment. ]]