Verses 1–10
Introduction
The chapter refers to the story of the expulsion of Banu al- Naḍīr, the Jewish tribe, after they broke their covenant with the Muslims. It also mentions the false promises of support and steadfastness made by the hypocrites to Banū al-Naḍīr, their subsequent betrayal, and the divine rulings concerning the spoils from this event.
Among the paramount verses in this chapter are the seven concluding ones, wherein Almighty God commands His servants to prepare for encountering Him through vigilance and self-accountability, highlighting the sublime nature of His speech and the exaltedness of His rank by extolling the magnificence of the Speaker—marked by His most beautiful names and lofty attributes.
The Sūrah is Madinan, which is apparent from the context of its verses.
Commentary
سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ ١
(59:1) Whatever there is in the heavens glorifies Allah and whatever there is in the earth, and He is the All-mighty, the All-wise.
This opening verse (of the chapter) aligns with the last verse of the chapter namely, “He is Allah, the Creator, the Maker, the Former. To Him belong the Best Names. Whatever there is in the heavens glorifies Him and (whatever there is in) the earth, and He is the All-mighty, the All-wise” ().
The Sūrah commences with His glorification, reflecting on the Jews’ betrayal and their violation of the covenant mentioned within. It then addresses the hypocrites’ deceitful assurances of victory to them, akin to those who had recently suffered the outcome of their actions. In consideration of what God made them taste, as a consequence of their scheming which was in accordance with what wisdom dictates, the verse aptly concludes with the phrase, “and He is the Almighty, the Wise.”
هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ مَا ظَنَنتُمْ أَن يَخْرُجُوا وَظَنُّوا أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الأَبْصَارِ ٢
(59:2) It is He who expelled the faithless belonging to the People of the Book from their homes at the outset of (their) en masse banishment. You did not think that they would go out, and they thought their fortresses would protect them from Allah. But Allah came at them from whence they did not reckon and He cast terror into their hearts. They demolish their houses with their own hands and the hands of the faithful. So take lesson, O you who have insight!
The term hashr means to banish a group with upheaval and the phrase “the outset of en masse banishment” (li-awwal al-ḥashr) is a grammatical structure linking an attribute to the entity it describes. Here, the letter “lām” conveys the meaning ‘at the time,’ akin to the verse: “ Maintain the prayer from (or, at the time of) the sun’s decline” (Al-Isra’:78). This means: God is the one who expelled the Banu al-Naḍīr among the Jews from their homes during their initial expulsion from the Arabian Peninsula.
Then God highlighted the significance of their expulsion, stating: “You did not think that they would go out,” given the apparent strength, resilience, and fortifications you observed in them. “and they thought their fortresses would protect them from Allah”—believing that God could not overpower them within their fortresses. Their trust in their strongholds as a defence was deemed to be against God rather than the Muslims because their eviction is ascribed to the Almighty in the preceding statement, and so is casting terror into their hearts as mentioned towards the verse’s end. The statement implies that they possessed numerous strongholds.
God then addressed the flaw in their assumption and their miscalculation with the statement: “But Allah came at them from whence they did not reckon,” which means His divine will infiltrated them not through the expected means of strongholds and routes, but from within, through their hearts: “and He cast terror into their hearts.” This terror is a profound fear that engulfs the heart. “They demolish their homes with their own hands” to prevent them from being seized by the believers after they left—a manifestation of His supreme authority over them, driving His will through their very hands, “and the hands of the believers,” for He commanded them thus and enabled them to fulfill His command and execute His intent. “So take lesson,” serves as a cautionary note for “O you who have insight!” encouraging them to contemplate God’s response to their opposition towards Him and His Messenger.
Some suggest that they demolished their homes as a means to escape, while the believers did so to establish their prayers. Another interpretation posits that the “destruction of the homes” symbolizes the collapse of their societal order. They brought ruin upon themselves by breaking their covenants, and further destruction came at the hands of the believers sent to fight them.
The apparent statement “they demolish their houses” seems to elucidate the phrase “But Allah came at them from whence they did not reckon.” Contextually, this effect follows their breach of covenants.
وَلَوْلا أَن كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلاء لَعَذَّبَهُمْ فِي الدُّنْيَا وَلَهُمْ فِي الآخِرَةِ عَذَابُ النَّارِ٣
(59:3) If Allah had not ordained banishment for them, He would have surely punished them in this world, and in the Hereafter there is for them the punishment of the Fire.
Here, “banishment” implies abandoning one’s homeland, symbolizing God’s judgment for them. The worldly punishment alluded to refers to their expulsion, killing, or captivity.
The meaning is: If it weren’t for God’s decree that they depart from their residences and forsake their homeland, they would have faced the punishment in this world, akin to the fate of Banū Qurayẓa, encompassing the punishment of displacement, execution, or captivity. Moreover, in the Hereafter, they are destined for the torment of the fire.
ذَلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ وَمَن يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ٤
(59:4) That is because they opposed Allah and His Messenger; and whoever opposes Allah, indeed Allah is severe in retribution.
The term “opposition” (shāqū) connotes persistent defiance. The context underscores their eviction and their justified punishment, had it not been decreed for them to be exiled.
By highlighting opposition to God with the phrase, “whoever opposes Allah” specifically, after mentioning both God and His Messenger with the statement, “they opposed Allah and His Messenger,” it subtly indicates that opposing the Messenger equates to opposing God. The remaining message is self-evident.
مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ٥
(59:5) Whatever palm trees you cut down or left standing on their roots, it was by Allah’s will, and in order that He may disgrace the transgressors.
al-Rāghib has pointed out that the term al-līnah (translated here as “palm trees”) refers to the tender palm tree, without singling out a specific type. It’s narrated that when the Prophet instructed the felling of these trees, some protested, exclaiming, “O Muhammad! You once preached against causing mischief on the land, so why destroy these trees?” In response, this verse was revealed. It emphasizes that any tree they cut or spared was by God’s will. This divine decree serves profound wisdoms, one of which is to disgrace the defiantly disobedient, referring to Banū al-Naḍīr.
The phrase, “that He may disgrace the transgressors” (wa liyukhzī al-fāsiqīn), employs the “lām” to indicate causation. It alludes to an omitted context, suggesting that the act of cutting or sparing (the trees) by God’s command serves specific purposes, one of which is to disgrace the transgressors. This is analogous to the verse, “Thus did We show Abraham the dominions of the heavens and the earth, that he might be of those who possess certitude” (Al-An’am: 75).
وَمَا أَفَاء اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلا رِكَابٍ وَلَكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَاء وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ٦
(59:6) The spoils that Allah gave to His Apostle from them, you did not spur any horse for its sake, nor any riding camel, but Allah makes His apostles prevail over whomever He wishes, and Allah has power over all things.
The term al-Ifā’ah signifies the act of returning from the spoils of war. The pronoun “from them” (The spoils that Allah gave to His Apostle from them) specifically points to Banū al-Naḍīr, referring to their wealth.
The word ījāf (to spur) denotes propelling an animal with haste and strain. While al-Khayl translates to horse and al-Rikāb means camels. The phrase “any horse for its sake, nor any riding camel” serves as the object for “without you having spurred,” with the additional min used for emphasis.
The meaning here is that the wealth of Banū al-Naḍīr, which God returned to His Messenger, was specifically designated for him alone to possess and control. This was achieved without any mounted combat using horses or camels, due to the proximity of their fortresses to Madinah. Rather, the approach was on foot. However, it’s God’s prerogative to empower His Messengers over whomsoever He wills, emphasizing His omnipotence over all matters. Thus, the Prophet was given authority over Banū al-Naḍīr and their spoils, allowing him discretion in their distribution and use.
مَّا أَفَاء اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الأَغْنِيَاء مِنكُمْ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ ٧
(59:7) The spoils that Allah gave to His Apostle from the people of the townships, are for Allah and the Apostle, the relatives and the orphans, the needy and the traveller, so that they do not circulate among the rich among you. Take whatever the Apostle gives you, and relinquish whatever he forbids you, and be wary of Allah. Indeed Allah is severe in retribution.
This verse seemingly provides clarity regarding how the spoils (or booty) mentioned in the preceding verse should be distributed. Moreover, it broadens the scope, suggesting that the spoils from townspeople encompass more than just those from the Banū al-Naḍīr and similar groups.
And the expression “for Allah and for the Messenger” signifies that a share from the wealth is designated for the cause of God, which is to be administered and utilized in God’s way according to the judgment of the Messenger. Additionally, from this wealth, there is a portion that the Messenger appropriates for himself. It is not correct to regard the inclusion of God’s name alongside the beneficiaries as merely a formality for seeking blessings.
The phrase “(for) the relatives” refers to the kin of the Prophet. It does not extend to the relatives of all the faithful, which is clearly understood. The term “orphans” is specifically meant to address the destitute among them, as implied by the context. The orphans are mentioned separately and before “the needy,” although the latter encompasses them, highlighting the special attention to be given to orphans.
The Imams of the Prophet’s Household have conveyed that “the relatives” are indeed the members of the Prophet’s Household, and that “the orphans,” “the needy,” and “the traveller” referred to pertain to them.
The phrase “so that they do not circulate among the rich among you” articulates the divine decree over the spoils of war to prevent its circulation among the affluent. Here, circulation denotes the wealth that passes around exclusively among a select group.
Furthermore, the command “Take whatever the Messenger gives you, and relinquish whatever he forbids you” instructs followers to accept whatever share of the spoils the Messenger allocates to them, as he did with the emigrants and a number of the Ansār, and to desist from what he prohibits. This guidance implies that requests were made to the Prophet for an equal distribution of the spoils, prompting the directive that such matters are to be referred to the Prophet’s judgment, and he is entrusted with the responsibility to allocate these resources as detailed in the verse.
The verse, when considered without its immediate context, broadly includes any decree issued by the Prophet, encompassing all that he instructed or prohibited. The phrase “and be wary of Allah. Indeed Allah is severe in retribution.” serves as a caution to them not to contravene the Prophet, reinforcing the earlier statement: “whatever the Messenger gives you...”
لِلْفُقَرَاء الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلا مِّنَ اللَّهِ وَرِضْوَانًا وَيَنصُرُونَ اللَّهَ وَرَسُولَهُ أُوْلَئِكَ هُمُ الصَّادِقُونَ ٨
(59:8) (They are also) for the poor Emigrants who have been expelled from their homes and (wrested of) their possessions, who seek grace from Allah and (His) pleasure and help Allah and His Apostle. It is they who are the truthful.
It is said that the phrase “For the poor” may replace the phrase “For the relatives” and subsequent (mentions). The invocation of God’s name is understood as for the sake of blessings, indicating that the spoils are reserved for the Prophet and the impoverished among the emigrants. It is reported in a narration that the Prophet apportioned the spoils from Banū al-Naḍīr exclusively among the emigrants, allotting nothing to the Ansār except to a handful of their destitute, numbering two or three.
There is an opinion suggesting that the phrase “For the poor emigrants” serves as a substitution for references to orphans, the needy, and the wayfarer, making those entitled to shares the Prophet, his relatives of all economic statuses, and the destitute among the emigrants, encompassing their orphans, the needy, and their wayfarers. This may be the intended meaning of those who say that the phrase: “For the poor emigrants” clarifies the term ‘the needy’ in the previous verse.
A more fitting interpretation, in line with what was previously conveyed by the Imams of the Household, is to view the phrase “For the poor emigrants” as an illustrative example of the allocation for God’s cause, as hinted by the phrase “for God.” This is not to imply that the poor emigrants are direct shareholders in the spoils, but rather that allocating to them and giving them their due is, in essence, an instance of spending in God’s way.
In essence, the meaning is that God, has granted the spoils and entrusted them to the Prophet, granting him the authority to allocate them at his discretion. Guidance was then provided on the avenues for their distribution: the way of God, His Messenger, their relatives, their orphans, their needy, and the wayfarer from among them. Following this, He indicated an actual instance of spending in God’s way, among which are the poor emigrants. The Messenger is to disburse to them according to what he deems appropriate.
Based on this understanding, the narrations indicating that the Prophet apportioned the spoils of Banū al-Naḍīr among the emigrants and did not bestow anything upon the Ansār except to three of their impoverished: Abū Dujānah Samak b. Kharshah, Sahl b. Ḥunayf, and al-Ḥārith b. al-Simmah, should be understood as allocations made to them in God’s way, not because these individuals were designated shareholders of the spoils.
Regarding the statement, “for the poor Emigrants who have been expelled from their homes and their possessions,” it specifically denotes the Muslims who migrated from Mecca to Medina before the conquest, those who were coercively expelled by the disbelievers of Mecca, leaving behind their homes and wealth as they migrated to the city of the Messenger.
The phrase, “who seek grace from Allah and (His) pleasure,” defines ‘grace’ as sustenance signifying their quest for worldly provision and His pleasure in the Hereafter.
The statement, “and help Allah and His Messenger,” signifies that they assist God and His Messenger with their possessions and their lives. The subsequent phrase, “it is they who are the truthful,” confirms the sincerity of their commitment, as they embody these virtues.
وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَالإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ ٩
(59:9) (They are as well) for those who were settled in the land and (abided) in faith before them, who love those who migrate toward them, and do not find in their hearts any need for that which is given to them, but prefer (the Immigrants) to themselves, though need be their own lot. And those who are saved from their own greed —it is they who are the felicitous.
This is introduced as a new statement to commend the Ansār, to comfort their hearts as they were not partakers in the spoils. The subject “for those who were settled” refers to the Ansār, the predicate of which is “who love those who migrate toward them.” The intended meaning of “settled in the land” is to populate it and as an allegory implying to establish a religious community that provides sanctuary for the believers. The word “faith” pairs with the word “land” (or “home” in some translations) suggesting that establishing and nurturing faith is about rectifying its deficiencies through practice, allowing for the fulfillment of its requirements for obedience and closeness to God without the constraints experienced in Mecca.
It is conceivable that the term ‘faith’ is linked to ‘settled,’ with the implicit verb of action being omitted, implying that they gave precedence to faith.”
The phrase “And those who were settled” is said to be linked to the preceding mention of “the emigrants,” suggesting that both groups, the Ansār and the emigrants, had entitlements to the spoils. However, this perspective is questioned by historical accounts which imply that the Prophet allocated the spoils exclusively to the emigrants, apart from a nominal sum granted to three needy members of the Ansār. In rebuttal to this perspective, it is argued that the structure of the narrative implies a continuity of context rather than introducing a separate clause. This implies that the Ansār are included in the distribution. The fact that even a small number of Ansār received a portion undermines the notion that they were entirely excluded from the spoils. Thus, the act of giving to the three destitute individuals among the Ansār serves as an indication of their collective inclusion in the share. Ultimately, it was within the Prophet’s purview to decide the distribution of the spoils. He exercised this discretion according to his judgment, and it was his decision to divide the spoils predominantly among the emigrants, setting a precedent that, while inclusive, was selective in its execution.
Considering the previous context where the phrase “for the poor,” and similar expressions clarify particular beneficiaries of the designated share for charitable causes, it is appropriate to understand the phrases “And those who were settled,” and the forthcoming statement “And those who came in after them,” as extensions of the discourse on “the emigrants” rather than introducing separate, standalone sections. (This explanation maintains the narrative’s continuity by connecting these groups directly to the earlier discussed emigrants.)
Indeed, the instances where he (the Prophet)) distributed to the three individuals corroborate this explanation. If the allocation was exclusively for the impoverished emigrants, then none of the Ansār, not even those three, would have been granted anything. Conversely, if the entitlement was similar for the needy among the Ansār as for the emigrants—and the verse seems to indicate that there were indeed destitute individuals among them, a fact corroborated by historical accounts—then more than just those three impoverished individuals from the Ansār would have received a share, akin to the comprehensive provision given to the needy emigrants.
So the pronoun “before them” in the phrase “And those who were settled in the land and (abided) in faith before them” refers to the emigrants, indicating the period before their migration and subsequent arrival in Medina.
The statement, “who love those who migrate toward them” reflects the Ansār’s affection for those who have migrated towards them, a sentiment rooted in the latter’s migration from a land of disbelief to a land of faith and into the fellowship of Muslims.
Furthermore, the statement “and do not find in their hearts any need for that which is given to them” in which the pronouns “(they) do not find” and “their hearts” speaks of the Ansār’s hearts harboring no sense of need or deficiency for the provisions bestowed upon the emigrants. It implies that the Ansār harbored no ill will or jealousy towards the emigrants concerning the division of spoils, feeling no constriction in their hearts from the share allocated to the emigrants, nor any envy for it.
It has been suggested that the term “need” in this context refers to the feelings that result from unfulfilled needs, specifically resentment.
Regarding the phrase “but prefer (the Immigrants) to themselves, though need (or poverty) be their own lot,” to “prefer” means to select and prioritize something over other options. Here, “need” signifies poverty and hardship. Al-Raghib comments that the emptiness of a house is a metaphor for such poverty, referring to the state of privation as a lack that remains unfilled, similar to how it is expressed by the term ‘emptiness’.
Thus the phrase (but prefer (the Immigrants) to themselves, though need (or poverty) be their own lot) conveys that they prioritize the needs of the emigrants above their own, even in the face of their poverty and necessity. This quality is a more profound and impactful praise than the previous one, emphasizing their altruism. It’s as though it is said: They do not covet what the emigrants possess; instead, they place the emigrants’ needs before their own, despite their own state of poverty and need.
Regarding the statement, “And those who are saved (yuqā) from their own greed (shuḥ)—it is they who are the felicitous,” Al-Raghib says: “Stinginess (shuḥ) is miserliness combined with an intense yearning typically seen in habitual matters. ‘Shielded’ (yuqā) is derived from the concept of protection, suggesting divine protection.”
Thus the meaning derived is: “Those whom God protects (yuqā) from the stinginess (shuḥ) of their own soul whether it be from spending what is in their possession or envying that which others possess, they are indeed the successful ones.”
وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالإِيمَانِ وَلا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ ١٠
(59:10) And (also for) those who came in after them, who say, ‘Our Lord, forgive us and our brethren who were our forerunners in the faith, and do not put any rancor in our hearts toward the faithful. Our Lord, You are indeed most kind and merciful.’
This verse serves as either a new subject or as a continuation similar to the preceding phrase, “those who were settled in the land and (abided) in faith before them, who love those who migrate toward them.” If the verse is interpreted as starting a new subject, then the phrase “those who came in after them” is a noun phrase acting as the subject of the sentence. The rest of the verse, “who say, ‘Our Lord, forgive us and our brethren...’,” would then be the predicate.
The reference to “those who came in after them” signifies those who embraced faith after the Muhajirūn (emigrants) and the Ansār (helpers), following the cessation of the migration with the conquest (of Mecca), and it has been interpreted to mean that they are the successors.
Their plea, “Our Lord, forgive us and our brethren who were our forerunners in the faith,” reflects a prayer seeking forgiveness not only for themselves but also for the early believers. The term “our brethren” underscores their view of them as an extension of their own selves, echoing the divine proclamation, “You are of one another” (Al-Nisa: 25). This articulation conveys their profound love and solidarity, desiring for their brethren what they desire for themselves.
Hence, they appended their prayer with, “and do not put any rancor in our hearts toward the faithful. Our Lord, You are indeed most kind and merciful.” They implored God to keep their hearts free from any rancor (ghill) towards fellow believers, with “rancor” signifying deep-seated enmity. The phrase “toward the faithful” encompasses all the faithful, both contemporary and preceding, subtly indicating that their sole pursuit is the shared bond of faith.
Examining Narrations
- In Tafsīr al-Qummī, concerning the verse of God Almighty: “It is He who expelled the faithless belonging to the People of the Book from their homes...,” it is said: The reason behind this is that there were three tribes of Jews in Medina: Banū al-Naḍīr, Qurayẓah, and Qaynuqā’, and there was a covenant and a set term between them and the Messenger of God. They broke their covenant. The instigation of Banū al-Naḍīr in breaking their covenant was when the Messenger of God came to them asking for a loan to pay the blood money for two men whom one of his companions had killed by deceit, meaning he wanted to borrow (money). Among them was Ka’b b. al-Ashraf. When the Prophet entered upon Ka’b, he said: “Welcome, O Abū al-Qāsim, and peace.” He stood up as if to prepare food for him and thought to himself about killing the Messenger of God and ambushing his companions. Then Gabriel came down and informed him of their intentions. The Messenger of God returned to Medina and said to Muḥammad b. Maslamah al-Anṣārī: “Go to Banū al-Naḍīr and inform them that God the Almighty has informed me of your treachery. Either you leave our city, or you agree to war.” They said, “We will leave your lands.” Then ‘Abdullah b. Ubay sent to them: “Do not leave, and withstand Muhammad in war. For I will support you with my people and allies. If you leave, I will leave with you, and if you fight, I will fight with you.” So they stayed, fortified their strongholds, and prepared for battle. They sent to the Messenger of God (a message saying), “We will not leave, do what you will.” The Messenger of God stood and declared greatness (by saying ‘Allahu Akbar’), and his companions did the same. He said to the Commander of the Faithful: “Lead towards Banū al-Naḍīr.” The Commander of the Faithful took the flag and advanced. The Messenger of God came and surrounded their fortress. ‘Abdullah b. Ubay betrayed them. Whenever the Messenger of God appeared at the forefront of their houses, they fortified what faced him and destroyed what was behind him. A man among them who had a beautiful house would destroy it, and the Messenger of God had ordered the cutting of their date palms, so they were distressed by this and said, “O Muhammad, does God command you to corruption? If these (palms) belong to you, take them, but if they are ours, do not cut them down.” Later they said, “O Muhammad, we will leave your land, give us our wealth.” He said, “No, but you may leave with what your camels can carry.” They did not accept this at first but stayed for days. Then they said, “We will leave, and we may take what our camels can carry.” He replied, “No, but you will leave and not carry anything. Whoever among you we find carrying anything, we will kill.” So they left on those terms. Some of them settled in Fadak and the Valley of Qura, and some left for Syria. God then revealed about them, “It is He who expelled the faithless... to the end of the verse, indeed Allah is severe in retribution.” And about their reproach for cutting down the palms, God revealed, “Whatever palm trees you cut down or left standing on their roots, it was by Allah’s will...” to the end of the verse, “Our Lord, You are indeed most kind and merciful.” And about ‘Abdullah b. Ubay and his companions, God revealed, “Have you not regarded the hypocrites...” to the end of the verse, “then they will not be helped.” ()
Author’s comment: The narration portrays a critical event where the integrity of a peace treaty was violated, leading to significant consequences for those involved, reflecting the weighty matters of trust and treachery in such historical and theological contexts.
- In Majma’ al-bayaan, narrated from Ibn ‘Abbās: The Prophet besieged them until he reached every extent, and they conceded to what he desired from them. He reconciled with them on the condition that their blood would be spared, and they would be exiled from their land and homeland, to be settled in Adhri’āt in Greater Syria. He allocated a camel and a water skin for every three of them. Thus, they left for Adhri’āt in Greater Syria and Jericho, except for the households of Abū al-Huqayq and Huyayy b. Akhtab, who joined others at Khaybar, while a faction among them proceeded to Al-Hirah.
- And in the same source, from Muhammad b. Maslamah: The Prophet sent him to Banū an-Nadīr and instructed him to grant them a three-night respite to prepare for exile.
- In the same source, it is reported from Muḥammad b. Isḥāq: The exile of Banū al-Naḍīr took place after the Prophet’s return from Uḥud, and the conquest of Banū Qurayẓa occurred following his return from the Battle of the Trench. Al-Zuhrī believed that the expulsion of Banū al-Naḍīr happened before Uḥud, six months after the Battle of Badr.
- Also, from Ibn ‘Abbās, it is related: The verse of God “What God restored to His Messenger from the people of the towns...” refers to the wealth of the disbelievers of the towns, namely Qurayẓa and Banū al-Naḍīr who were in Medina, and Khaybar, Fadak which is three miles from Medina, and the villages of ‘Uraynah and Yanbu. God made these spoils exclusively for His Messenger to decide upon as he wished, informing that all belonged to him. Hence, some said, “Why not divide it?” Thus, the verse was revealed.
- And from Ibn ‘Abbās, he said: The Messenger of God declared on the day of Banū al-Naḍīr’s defeat to the Anṣār: “If you wish, you may share your properties and homes with the Muhājirūn, and they will share with you in this bounty. But if you desire, you can keep your homes and properties, and nothing of this bounty will be divided among you.” The Anṣār responded: “Rather, we will share our homes and wealth with them, preferring them over ourselves for the bounty, and we will not partake with them in it.” Consequently, the verse “And they give preference over themselves...” was revealed.
Author’s comment: Various other narratives have been reported concerning their act of altruism and the revelation of the verse in this context. It seems that these narratives are instances of applying the verse to the event. The previously mentioned meanings have been narrated through numerous and differing channels in “Al-Durr al-manthūr.”
- In “al-Tawḥīd,” related from (Imam) ʿAlī: He was asked about verses that were confusing to the questioner. In explaining the verse where the Almighty says, “But Allah came at them from whence they did not reckon,” (the Imam said) it means that He sent a punishment upon them that they did not anticipate.
- In Tahdhīb, with its chain of narration from Al-Halabi from Abū ʿAbdillāh, peace be upon him, it is stated: The term al-fay’ as mentioned in the verse, “The spoils that Allah gave to His Apostle from them,” refers to wealth that was obtained without bloodshed or killing, and anfāl is similar in nature, possessing the same status.
- And in Majma’, narrated by Al-Minhāl b. ʿUmar from ʿAlī b. Al-Ḥusayn, peace be upon them, regarding the verse, “the relatives and the orphans, the needy and the traveller,” he explained: They pertain to our relatives, our orphans, our needy, and our wayfarers.
Author’s comment: This meaning has also been narrated in al-Tahdhīb from Sulaym b. Qays who reported from Amir al-Mu’minin (peace be upon him). Furthermore, it has been stated in al-Majma’, after citing the aforementioned narration: “All the jurists have said: they are the orphans of the people in general, and likewise the poor and the wayfarers. This has also been narrated from them (the Imams).”
- In Al-Kāfī, through his chain of narrators from Zurārah, it is reported that he heard Abū Jaʿfar and Abū ʿAbd Allāh (peace be upon them) say: Verily, God, the Mighty and Glorious, entrusted His Prophet (peace be upon him and his progeny) with the matter of His creation to see how they obey him. Then they recited this verse: “Take whatever the Apostle gives you, and relinquish whatever he forbids you.”
Author’s comment: The narrations from them (the Imams) on this matter are numerous, and what is meant by entrusting the affair of His creation, as appears from the narrations, is His confirmation of what the Prophet (peace be upon him and his progeny) legislated for them, mandating obedience to him in that regard, and his governance over the people’s affairs. As for the entrustment meaning that the Exalted Himself has abdicated that responsibility to the Prophet (peace be upon him and his progeny), such a concept is impossible.
- In Al-Kāfī, with its chain of transmission from Abū ʿAbd Allāh (peace be upon him), it is narrated in a hadith: “Faith is a part of the other, and it is a place; similarly, Islam is a place, and disbelief is a place.”
- In al-Maḥāsin, narrated through his chain of transmission from Abu ‘Ubaydah, who quotes Abu Ja‘far (peace be upon him) in a narration, he said: “O Ziyād, alas! What is religion if not love? Do you not consider the words of God: ‘If you love Allah, then follow me, Allah will love you and forgive you your sins’? And do you not see God’s words to Muhammad (peace and blessings be upon him): ‘He has endeared faith to you and has made it appealing in your hearts,’ and He said: ‘They love those who emigrated to them’? He declared: Religion is love and love is religion.”
- In al-Majma‘, it is narrated in the tradition: “Covetousness and faith do not coexist in the heart of a Muslim man, nor do the dust in the path of God and the smoke of Hell coexist within a Muslim man.”
- And in al-Faqīh, al-Faḍl b. Abī Qurrat al-Sammandī narrates, saying: Abu ‘Abdullāh (peace be upon him) asked me, “Do you know who the covetous one is?” I replied, “He is the miser.” He said, “Covetousness is more severe than miserliness. Indeed, a miser is stingy with what is in his own possession, but the covetous one is avaricious for what is in the hands of others and over what is in his own hand to the extent that he sees nothing in the hands of others without wishing it were his, by lawful or unlawful means, and he is not satisfied with what God the Almighty has provided him.”
The Banu al-Naḍīr were one of the three main Jewish tribes living in Medina before the arrival of the Prophet Muhammad. They were an influential tribe with considerable economic resources and strong fortifications around their settlements. The Banu al-Naḍīr, like the other Jewish tribes in the region, were involved in various aspects of the social and economic life of Medina, including agriculture, trade, and the forging of alliances. (Trans.) ↩︎
The Sūrah takes its name from the banishment (al-ḥashr) of a Jewish tribe from Madinah, which is its main theme. (Trans.) ↩︎
The term al-ḥashr generally refers to the act of gathering or assembling, but in certain contexts, particularly in Islamic eschatology, it refers to the gathering of people on the Day of Judgment. However, in the historical context of the expulsion of Banu al-Naḍīr, it denotes the act of gathering a community for the purpose of expulsion or banishment. The term connotes a sense of disturbance and upheaval, as the expulsion is typically not a peaceful or voluntary relocation. (Trans.) ↩︎
In this case, the context implies that the Ansār (the helpers) did not just physically settle (them) in their land, but they also ‘settled’ or gave a home to their faith, meaning they embraced and gave priority to their faith in their lives and actions. (Trans.) ↩︎
Due to the complexity of the original exegesis, this section has been paraphrased for clarity to more accurately reflect the intended explanations of the author. The author goes on to discuss how the phrases “And those who were settled,” and “And those who came after them,” should be understood. It implies that these phrases should not be taken as starting new topics or subjects. Instead, they should be seen as directly connected to a previous discussion about “the emigrants.” In essence, the author is advising that these phrases continue the subject that was being discussed previously (the emigrants), building on it rather than diverting into a separate subject. (Trans.) ↩︎
The gist of this lengthy explanation by the author is as follows: The Ansār, meaning ‘helpers,’ are commended for prioritizing faith and providing refuge to the emigrants in Medina. Their love for the emigrants is portrayed as selfless, with their actions showing no resentment or envy for the spoils received by the emigrants. Historical accounts suggest the Prophet allocated spoils primarily to the emigrants, but the inclusion of even a few Ansār counters the notion of their exclusion. This act symbolizes their collective entitlement and reflects their magnanimity, as they preferred the emigrants over themselves despite their own need. The success is ascribed to those protected from greed, indicating divine grace in overcoming stinginess and promoting generosity. (Trans.) ↩︎
The nuanced discussion is about how this part of the verse relates to the surrounding text—whether it introduces a new group of people as the main subject of a new sentence or continues the narrative about the Muhajirūn and Ansār. (Trans.) ↩︎