In the name of God, the Most Gracious, the Most Merciful

1- All that is in the heavens and Earth glorifies (tasbih) God. He is the Almighty, the Wise(Hakim),

2- He it is Who drovethe unbelievers among the People of the Scripture out of their homes at the first gathering [of both side’s forces]. You never thought that they would go, for they expected that their strongholds would protect them from God. But God reached them from where they did not expect and cast terror into their hearts so that they destroyed their houses with their own hands and those of the believers. So learn a lesson (ibrah) [from this event], O you who have insight!

3- If God had not decreed their banishment, He would certainly have punished them in this world.In the Hereafter they will face the punishment of the Fire.

4- This is because they acted against(shiqaq) God and His Messenger. God is severe in punishment (iqab) toward those who set themselves against Him.

5- Whatever you [believers] may have done to [their] palm trees(linah) – cutting them down or leaving them standing on their roots – was done by God’s command so that He may disgrace those who defied(fisq) Him.

6- You [believers] did not have to spur on your horses or your camels [to defeat the enemy], and therefore God has turned over the gains to His Messenger. God gives authority to His messengers over whoever He will. God has power over all things.

7- Whatever gains God has turned over to His Messenger from the inhabitants of the village belong to God, the Messenger, the kinsfolk, the orphans, the needy(masakin), the traveler in need, so that they [the gains] do not circulate just among the rich.So accept whatever the Messenger gives you and abstain from whatever he forbids you. Be mindful of God. God is severe in punishment.

8- [Some part] is due to the poor emigrants, those who were expelled from their homes and possessions, seeking God’s Grace and Pleasure, and aiding God and His Messenger: such are indeed the sincere ones.

9- And [it shall be offered, too, unto the poor from among] those who were already firmly established in their homes [in Yathrib] and firmly rooted in faith, show love for those who migrated to them for refuge and harbor no desire in their hearts for what has been given to them. They give them preference over themselves, even if they are also poor(khasasah).Those who are saved from their own souls’ greed are truly successful.

10- [There is a share for] those who came after them, saying, “Our Lord! Forgive us and our brethren who entered the faith before us, and leave no malice in our hearts toward those who believe. O Lord, You are truly compassionate and merciful.”

The name of this chapter is derived from its second verse. Hashr means gathering andrallying one’s forces for war.It also is one of the names of the Hereafter:Yawm-ul-Hashr (the Day of Gathering).Awwal-ul-hashr apparently refers to the Muslims’ first attempt at self-defense. The Battle of Badr preceded this event, and since that time they had not done much to create an army. In brief, they wanted to capture a Qurayshitrade caravanled by Abu Sufyan that was returning toMakkah in retaliation for being expelled from Makkahand losing all of their property. However, the caravan changed course and the Muslims were met by the Makkan forces that Abu Sufyan had summoned to defend it. The Muslims ultimately won the ensuing conflict, known as the Battle of Badr.

The Prophet and most of the converts moved to the town ofYathrib [which would later be renamed Madinah]13 years after the start of his mission. In reality, however,they fled Makkah to escape persecution and death.The town’s two major Arab tribes, the Banū Aws and the Khazraj, were involved in a longstanding dispute and were looking for a way to establish peace and amity. Thinking that perhaps the Prophet could achieve this goal, theyinvited himto live among them and take charge of its affairs in exchange for protecting him and providing him with a safe haven. At that time, Yathrib had a very small community of Yathribi converts.

A segment of the population consisted of Jewish tribes that lived mainly on the surrounding mountain slopes.The more prominent ones were the Banū Qurayza, Banū Nadir, and BanūQaynuqā. It is said that they had moved to this region several centuries ago because the Torah had foretold that a prophet would be raised there and they wanted to be the first to support him and spread his message. The Arab tribes were all idolaters, and thus only the Jews were expected to welcome him and his message. This was due to a number of factors including their kinship [along with the later Muslims] with Abraham, their history on monotheism, as well as the Torah’s promise of the prophet’s coming.Displeased that Muhammad was not of their own in terms of race (a descendent of Isaac) and creed, from the very early days of Islam the Jewish tribes gravitated toward the polytheists, about whichthe Qur’an has much to say.

The Prophet, who was optimistic about forming an alliance with them, signed a treaty of amity with their major tribes shortly after settling in Yathrib.Among its terms was that both communities would live together in peace and harmony and defend each other if attacked. However, not long afterward the Jewish tribes violated their treaty obligations.

This chapter narrates the Muslims’ gathering of forces to protect themselves fromthe sedition orchestrated by the BanūNadīr after theBattle of Badr. It should be noted that the Jewish tribes, as opposed to the others who were largely illiterate, had a holy book (the Torah), were mostly literate and wealthy, and that their large number of warriors and array of armaments posed a potential threat to the new Muslim community.

The historical reason for the ensuing conflict remainsunclear, but appears to have had its origins among the scheming Jewish tribes. After the Makkanunbelievers were defeatedatBadr, the Jewish elders went to meet with the Quraysh in hopes of finding a way to instigate a war between the Makkans and Muslims in Madinah.As this was clearly contrary to their pact with the Prophet, it seems that, according to this chapter,he ordered their expulsion from the region.

Another narrative put forward for this chapter’s revelation is that one day when the Prophet and some of his followers were standing close toa wall of the BanūNadīr’s castle,a Jew tried to kill himby pushing a grinding stone over the wall. He was unhurt, but a Companion waskilled. Despite the ambiguity here, what is clear is that this particular tribehad become a threat and had to be dealt with immediately.The Prophettherefore ordered that the castle be besieged. When the tribe surrendered a few dayslater,despite their greater numbers, heordered them to leave the region. They took their possessions, destroyed their military fortresses, and left.

In a society comprised of ten Jewish tribes that had violated their pact and committed treason, such actions could not be overlooked. They could continue their sedition and, at the Quraysh’s instigation, wage war against the Muslims and kill innocent people. As such, the Muslims decided that the best solution was to expel the guilty tribe. Later on, the Prophet faced similar circumstances with the BanūQurayzah and BanūQaynuqā tribes, which resulted in actual battles. This introduction provides a context that helps one understand the chapter.

[59:1]All that is in the heavens and Earth glorifies (tasbīh)God. He is the Almighty, the Wise(Hakīm),

The commentaries on previous chapters have already definedtasbīhas an action done by everything in the universe to address faults and overcome shortcomings. All things have a role, a place, and a specific God-ordained function in the workshop of creation. He is Almighty (Azīz),having total control and power over the cosmos,and is incomparable in His Might and Wisdom. Most powerful people are corrupt and shed the blood of their opponents.But in contrast,God is alsoHakīm becauseHis power is coupled with His wisdom and temperance.

The next verse gives an example to show that whatever exists serves that which is right and just.

[59:2] He it is Who drovethe unbelievers among the People of the Scripture out oftheir homes at the first gathering [of both side’sforces]. You never thought that they would go, forthey expectedthat their strongholds would protect them fromGod. But God reached them from where they didnot expect and cast terror into their hearts so that they destroyedtheir houses with their own hands and those of the believers. So learn a lesson(ibrah)[from this event], O you who have insight!

As explained above, the Jews had shown that they could not be trusted, had rejected the Prophet and his message, and opposed that which is right and just. Thus the Muslims did not expel the Jews who were the People of the Scripture, but rather one of their tribes that had become the embodiment of kūfr (disbelief).

It should be noted here that one might also speak of “disbelieving Muslims,”those who do not give thanks [to God], have no[sincere] faith, and are treacherous. Verily, those Jews who had betrayed God’s gift of safetyand security were driven out by His command. The reason this verse attributes their expulsion to God is that He is the only one who has completecontrol and is the ultimate cause of all things,everything takes place according to the forces He has established in the universe.

Although thesemostly Jewish-owned ruined fortresses still exist, the Saudi government does not allow anyone to visitthem. One of these is the famous fortress of Khaybar. Perhaps this is done to prevent their history from being mentioned, tribal bias and a disinterest in historical relics and symbols, or an imagined fear that doing so would constitute polytheism. As such these sites, along with the caves of Hira (site of the first revelation) and Thawr (where the Prophet hid, with Abu Bakr, during his emigration to Yathrib), are neglected and in disrepair. Instead, the government has erected billboards warning pilgrims not to succumb to polytheism.

If one were to see these fortresses, it would be difficult to believe that these Muslims couldboth conquer and expeltheir powerful inhabitants, as is alluded to in the verse’s continuation.Steeped in pride, these Jews were arrogant enough to consider themselves invincible and that nothing,not even the might of God, could defeat them. Misled by such idle musings inspired by the Devil, the Truth nevertheless overtook them from an unexpected source. These verses refer to God as the actor because He is the ultimate source of all actions and the cause of all things.

God put fear into their hearts. An old saying relates that“traitors are fearful,” and since this tribe had violated itspromisesits members were already psychologically shaken. Conversely, the Muslims were in the right and thus acted with confidence.

Old fortresses used to be safe havensfor those living in their vicinity. Having streets, shops, places of worship, neighborhoods,and quarters for soldiers, when attacked the people would seek refuge in them.At the center and highest point of these fortresses, which had multiple layers of protection and thussub-fortresses within the actual fortress, was the ruler’s residence. When the Jews realized they could not resist the Muslims’ siege, their decision todeny their fortress to the latter by destroying it further weakened theirmorale and brought about their own defeat.

The verse calls upon those who have vision and wisdom to take heed. The purpose of this narration is not to instill pride in past victories, but to remind us that constantly remembering and trustingin God will cause our enemies,even those who are powerful and have strongholds and fortresses, to be conquered. They will bring about their own defeat, even if it appears impossible to overcome them.

Ibrah (heed, warning) is from the same root as ubūr (to pass). The verse is calling for a deeper understanding of the story: “passing” from the obvious and literal to reach the narration’s more profound wisdom and moral. In Arabic, tears are called abar because they pass over one’s face. In addition, ibārat means that which leads the reader to what the author intends to convey. Taʻbīr(interpretation) is defined as passing from the apparent to the hidden meaning. All of these words share the same root.Thus the verse uses ibrah to indicate passing from the obvious and apparent to the deeper lesson in order to understand the laws governing the universe.

[59:3] If God had not decreed their banishment, He would certainly have punished them in this world.In the Hereafterthey will face the punishment of the Fire.

Treachery will ultimately be punished. Even if that Jewish tribe had not left, its members would have had to face His punishment at some future point. This is just the punishment meted out in this world; the punishment of the Hereafter is even worse.

[59:4]This is because they acted against(shiqāq) God and His Messenger. God is severe in punishment (iqāb) toward thosewho set themselvesagainst Him.

They were punished for theirenmity(shiqāq) toward God and His Prophet. But how can anyonehave such a negative feeling toward God? This refers to theirhatred of the truth and that which is right and just, disregard for living in peace and harmony with others, and working in secret to harm other people’s lives and property. Whoever does so should be aware that God is stern in retribution and punishment. As uqūbah(that which ensues) is from the same root as “punishment,” people should realize that their actions and words have consequences.

The next verse refers to an event that transpired during this battle: The Muslims cut down a number of fruit-bearing palm trees in the fortress’ vicinity. Why they did so is unclear.Some have speculated they did so to make room for the coming battle;others have said it was done to make the Jews angry enough to leave their fortress to defend the trees, which wouldforce them to confront the Muslims. In any case, seeing that the Muslims were destroying their sole asset and means of livelihood, they panicked and surrendered. But the Islamic law of war prohibits harm to women and children, deserters, and plantations (i.e., the environment). As such, the verse is reminding Muslims that God willed this exception for this instance alone.

[59:5]Whatever you [believers] may have done to [their] palm trees(līnah) – cutting them down or leaving them standing on their roots – was done by God’s command so that He may disgrace those who defied(fisq) Him.

Līnahhas two meanings: a high quality palm that bears soft and delicate dates, as well as lenience. Given that God willed this, this action did not violate Islam’s dictates because it was governed by a higher rationale.Fisq means transgression from the law (Shariʻah)and deviation from moral and humane virtues.

[59:6]You [believers] did not have to spur on your horses or your camels [to defeat the enemy], and therefore God has turned over the gains to His Messenger. God gives authority to His messengers over whoever He will. God has power over all things.

Generally, the Muslims obtained spoils from their victory on the battlefield. The pagan Arabs customarily dividedthismaterial among the actual participants. However, after this battle God commanded that all of it be given to the public treasury for distribution to the poor because there had been no fighting and thus no deaths or injuries. This established a principle thatwill be explained further below: There is no ownership and right to that which has been obtained without effort.

[59:7]Whatever gains God has turned over to His Messenger from the inhabitants of the village belong to God, the Messenger, thekinsfolk, the orphans, the needy(masākīn), the traveler in need, so that they [the gains] do not circulate just among the rich.So accept whatever the Messenger gives you and abstain from whatever he forbids you. Be mindful of God. God is severe in punishment.

This does not mean that the spoils are to be divided equally among those mentioned here; rather, it is enumerating those who may receive a share. The first is God, which refers to activities in His cause, namely,spreading His word andengaging in whatever pertains to faith, for all such activities require a budget.

The second is the Messenger. It neither mentions the Prophet by name nor saysthat it belongs to Muhammad; rather, the person in charge of administering the society receives a share. In other words,anyone who is the administrator, his or her representatives, and the relevant civil servants– all of them have a specific share. The same rule applies to the Prophet, who had to support his family while serving as the new society’s leader and meeting its expenses. In modern times, members of Congress and other elected political leaders receive supplementary funds so they can stay in contact with their constituents and travel to their districts. As such, their salaries are generally higher than those of regular people who may only be responsible for taking care of their immediate family members. The issue is one of public expenditures and maintaining the government apparatus.

Third are the kinsfolk.This is a contested concept among Sunnis and Shiʻa, for the latter argue that this term refers to the Prophet’s close relatives. The leader of a state has to take care of his or her family and close relatives, as well as meet his or her own living costs. This verse clarifies that such close relatives also receive a portion of the spoils. However, Sunnis argue that the phrase is not limited to the Prophet’s close relatives and thus is wider in scope. This is not an issue of concern for us here.

Fourth are theorphans. A pre-modern society that had no welfare apparatus but nevertheless had orphans had to find a way to cover thecosts associated with raising them and thereby ensure their wellbeing. This verse entrusted their care to the Prophet.

Fifth are the needy(masākīn). This word, which shares its root with others such as suknā and sukūnah, means someone who has diminished mobility (e.g., the elderly or the disabled) who are unable to be active, in dire economic straits, and confined to their home.

Sixth are stranded travelers(al-sabīl). Given the historical context, this does not seem to refer to vacationers who have run out of money, forpeople in that era did not go on trips with their family – there were no roads, hotels, or security. As conditions were not conducive to tourism, those who braved the desert were usually traders.Thus, tourism should not be considered within the scope of this verse. In fact, this apparently refers to those who immigrated from Makkah to Yathrib, who had left everything behind,or children who become orphans because their guardian(s)were martyred.

The verse uses as-sabīl (i.e., the traveler)to indicate specificity. Furthermore, the Qur’an uses the phrase sabīl Allah over seventy times to refer, with a couple of exceptions, to fighting and immigrating for God’s cause. It generally means a godly way of creating a model Islamic society through defending truth and justice. As such, it is a politico-religious term. Some may think that helping the poor and stranded travelers is an example of supporting the cause of God (sabīl Allah);however, the Qur’an usesibn as-sabīl (people of the cause) for those who have sacrificed and lost their property while defending the Islamic society and striving to achieve its goals. These are the people who should receive aid.

“so that they [the gains] do not circulate just among the rich.”In this context, dūlahsignifies the circulation and distribution of wealth and opportunity. Today we usedawlah to refer to the executive branch of government, wherein power circulates from one official to another. In order to ensure wealth’s circulation, it must be justly distributed among all members of a given society.

Today, one of the problems of capitalist systems is the accumulation of great wealth by a few individuals and/or familieswho number less than one percent of the country’s population. When this group controls hundreds of billions of dollars, the majority cannot benefit from that wealth. Furthermore, extreme wealth harnesses politics and power for its own ends. As such, the former can and do spend whatever it wantsin order to achieve its members’ aims via spending tens of millions and sometimes even billions of dollars on advertising, political campaigns, and “buying” media outlets.

The verse’s final parts admonish the Muslims to obey the Prophet and accept what he gives them. They are not to haggle with him, but to obey God and His Prophet.

[59:8][Some part] is due to the poor emigrants, those who were expelled from their homes and possessions, seeking God’s Grace and Pleasure, and aiding God and His Messenger: such are indeed the sincere ones.

This refers to the sixthgroup, those who have been forced out of their homes and seen their property seized, turned into empty-handed immigrantsjust because they have converted. They did not brave this journey for trade but to please God, were not searching for material gain buthad remained virtuous in their faith,patience, and striving in God’s cause.These people have displayed their true belief in Islam via their decision tovoluntarily sacrifice their life and property for it.

[59:9]And [it shall be offered, too, unto the poor from among] those who were already firmly established in their homes [in Yathrib] and firmly rooted in faith, show love for those who migrated to them for refuge and harbor no desire in their hearts for what has been given to them. They give them preference over themselves, even if they are also poor(khasāsah).Those who are saved from their own souls’ greed are truly successful.

This verse refers to additional groups who deserve aid. The phrasing of this verse is beautiful – the towns’ Muslims gave a warm welcome and refuge to their Makkan co-religionists,along with various types of aid.Thus they became known as theAnsār (those who assist) and are highly praised bythe Qur’an. The Prophet declared a bond of brotherhood between the refugees (Muhājirīn) and the Ansār, such that the latter gave half of their property and some of their personal belongings to the former.

This is why the verse speaks of those who hosted the refugees in their homes as “already firmly established in their homes [in Yathrib] and firmly rooted in faith,” because it was in fact the Ansār who prepared a foundation and bedrock for Islam’s growth and development. Expecting nothing in return for their support, they thereby nurtured the delicate fresh blossom of Islam with their kindness and sincere belief. They immediately shared their possessions without feeling a sense of loss, deprivation, or regret. If what is given is accompanied bysuch feelings, the act was not fully voluntary.

“They [Ansār] give them(Muhājir) preference(īthār) over themselves.”Īthār (sacrifice) means to prefer someone over someone else. The Ansārdid so in both cases, even though they themselves were poor. Some have interpreted khasāsah as poverty or as something that is personally needed. In any case, those who give something that they need to a refugee living in their home are truly making a sacrifice.

“Those who are saved from their own souls’ greed are truly successful.” We cannot be truly free unless we shed the shackles of being controlled by our wealth and property. It is sometimes said that some people would rather die than give up their property. Liberating oneself from the love of money requires practice and is an important condition [of being victorious]. Almost no one is initially willing to spend on others. Some who are quite wealthy seem to find it even harder to do so, even if it is just a fraction of what they possess. In fact, those who are not wealthy seem to be more willing to share what they have. Of course the degree of generosity must be based on logic and wisdom, forthe Qur’an encourages neither reducing oneself to poverty nor refusing to share with others at all Rather, a middle path should be chosen and generosity [like all things] should be in moderation.

[59:10][There is a share for] those who came after them, saying, “Our Lord! Forgive us and our brethren who entered the faith before us, and leave no malice in our hearts toward those who believe. O Lord, You are truly compassionate and merciful.”

This indicates the existence of a third group:the future generations. It may also mean members of other tribes who converted later on, as they are also considered the founders of Islam. This verse mentions a prayer for these trailblazers who helped establish the new society by their hard work and sacrifice. Therefore, later generations revere their forebears and pray for them.There is also a fourth group: those who portray themselves as Muslims but are just pretending (i.e., the Hypocrites).

Translator: Hooman Movasagh
Editor: Hamid Mavani