Surah al-Hashr: Introduction and Tafsir

The following is excerpted Shaykh Hamzah Abdul Malik’s The Endless Banquet, Volume 3, and from Imam al-Qushayri’s Tafsir of Surah al-Hashr, which will be published in full as part of IGI’s Tafsir Reimagined series.

Introduction and Thematic Explanation

In Surah al-Mujadilah Allah promised that the believers will prevail over the people who follow shayṭan. Surah al-Ḥashr demonstrates how the believers prevail through the example of the Battle of Banu Nadir.

Allah teaches us how He instills fear in the hearts of His enemies, thereby making it easy for the believers to overcome them and deliver the justice that they deserve for betraying the Messenger of Allah ﷺ.

Allah also shows us how the Messenger of Allah ﷺ is further supported through the spoils of war that Allah has given him rights over thereby enabling a more equitable distribution of wealth. This is important because, in the past, the wealthy were in much better positions to participate in war. They had the means to gather equipment and men to fight in battle through which they earned access to the spoils.

Meanwhile, the less fortunate people, such as the poor and orphans, would be at a natural disadvantage. They would struggle to participate in wars due to their lack of preparation, and as a consequence, would be left out when the spoils were divided. 

So Allah gives the Prophet Muhammad ﷺ the first rights to these spoils so that he may distribute it to those who are in dire need.

“In the Name of Allāh” a mighty Name of One whom the entire creation seeks; and He [Himself] is Mighty. The suns, moons and stars, the night and the day, and all essences and accidents call out in evidence against themselves, “We are His slaves. We are the slaves of the Eternal One. We desire the Eternal One.” 

There are people whom Allah speaks of who would give to their brothers in need even if they themselves were in dire straits. But at the same time, the community also has hypocrites who have miserly dispositions. If it were left up to them, no one else would have access to the wealth that was pouring into the community as a result of the successful campaigns, nor would they go out and fight to protect the Prophet. Allah emphasizes that these two groups – believers and disbelievers/hypocrites – are not the same.

Lastly, Allah reminds the believers that their Lord has all the most beautiful attributes and that he has given them the Qur’an which, when invoked, brings them bounties that are incomparable to anything that their enemies can hope to achieve in this world. 

This article is partially excerpted from Shaykh Hamzah Abdul Malik’s The Endless Banquet, Volume III

Tafsir of Verses 1-14

He ﷻ said: 

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ 

{In the Name of Allāh, the Beneficent, the Merciful} 

“In the Name of Allāh” a mighty Name of One whom the entire creation seeks; and He [Himself] is Mighty.

The suns, moons and stars, the night and the day, and all essences and accidents call out in evidence against themselves:

“We are His slaves. We are the slaves of the Eternal One. We desire the Eternal One.” 

He ﷻ said: 

59|1| سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ 

{All that is in the Heavens and the Earth glorifies Allāh, and He is the Mighty, the Wise} 

All that Allah has created declares His freedom from every defect. He created a proof of His Oneness for everything that He made, and a method to follow for those who wish to know His divinity.  

He originated all things, which is a proof of His knowledge and wisdom, and He arranged all things in their proper order, which is a proof of His will.  

{And He is the Mighty} Accordingly, He has no equal or likeness. Nor does He have any partner in His dominion to rival or oppose Him.  

{The Wise} The Ruler in whose decree no deficiency is found. Nor is there anyone to oppose Him in His decree.  

He ﷻ said: 

59|2|هُوَ ٱلَّذِىٓ أَخْرَجَ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ مِن دِيَٰرِهِمْ لِأَوَّلِ ٱلْحَشْرِ ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا۟ ۖ وَظَنُّوٓا۟ أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ ٱللَّهِ فَأَتَىٰهُمُ ٱللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا۟ ۖ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِى ٱلْمُؤْمِنِينَ فَٱعْتَبِرُوا۟ يَٰٓأُو۟لِى ٱلْأَبْصَٰرِ 

{He is the One who expelled those who disbelieved among the People of the Book from their homes for the first assembly. You did not believe that they would be expelled, and they believed that their forts protected them from Allāh. So Allāh came upon them from where they did not expect and cast fright into their hearts. They demolished their homes by their own hands and by the hands of the believers. So take heed, O people of insight!}  

{He is the One who expelled those who disbelieved among the People of the Book from their homes for the first assembly} This refers to Banu al-Naḍir. They made a covenant with the Prophet ﷺ that they would not fight against him. After the battle of Uḥud, they then broke their covenant and pledged allegiance to Abu Sufyan and the people of Mecca. Allah ﷻ informed the Messenger of their betrayal, so he ﷺ sent Muḥammad ibn Maslamah to them. They were deceived into believing that he had an issue with the Messenger collecting charity, until he killed their leader, Ka’b ibn al-Ashraf. Thereafter, the Messenger of Allāh ﷺ fought against them, expelled them from their protective forts, and banished them to al-Sham.  

The Muslims had not previously expected to triumph over them due to their large number and their protective forts. However, Banu al-Naḍir began to demolish their homes with their own hands, digging holes to escape and cutting down their trees to reinforce the holes. Thus they were named “The first assembly” (al-Ḥashr), because they were the first to be expelled from the Arabian Peninsula and gathered in al-Sham. 

Regarding His words ﷻ {So take heed, O people of insight!} this means: Take a lesson from the way that We gave Muslims victory over Banu al-Naḍir, despite their small number. If Allāh wills the subjugation of an enemy, He can make lions as submissive as she-camels.  

One lesson contained in the verse is where He said {You did not believe that they would be expelled}. In other words, doubt entered you because of their immense strength. The Muslims were in fact protected from pride as a result of this doubt.  

Regarding His words ﷻ {So take heed, O people of insight!} this means: Take a lesson from the way that We gave Muslims victory over Banu al-Naḍir, despite their small number. If Allah wills the subjugation of an enemy, He can make lions as submissive as she-camels.

Another lesson is where He said {They believed that their forts protected them from Allāh}. However, things did not progress as they had assumed. If someone seeks strength in anything created, he is surrendered to his weakness and lowliness.  

One illustration of this is stated in the verse: the fear and fright that He cast into their hearts. The destruction of their homes by their own hands is a sign of the weakness of their spirituality, while the destruction by the hands of the believers indicates their spiritual strength. In this way the disbelievers were defeated, their homes seized, and their expulsion complete.  

It is imperative to take a lesson from all of that, and deriving lessons is one of the foundational principles of the Sacred Law; if someone doesn’t take a lesson from others, others will take a lesson from him.  

It is said that their homes were destroyed by their hands, their hearts were destroyed by following their egos’ desires, and their religion was destroyed by the heresies that they adopted. 

He ﷻ said: 

59|3|وَلَوْلَآ أَن كَتَبَ ٱللَّهُ عَلَيْهِمُ ٱلْجَلَآءَ لَعَذَّبَهُمْ فِى ٱلدُّنْيَا ۖ وَلَهُمْ فِى ٱلآخِرَةِ عَذَابُ ٱلنَّارِ 

{If Allāh had not willed that they leave, He would have punished them in this world. But in the Hereafter they will be punished with the Fire} If Allāh had not decreed upon them that they should be expelled, He would have punished them by death and eradication. In the Hereafter, they will then have the punishment of the Fire.  

59|4|ذَٰلِكَ بِأَنَّهُمْ شَآقُّوا۟ ٱللَّهَ وَرَسُولَهُۥ ۖ وَمَن يُشَآقِّ ٱللَّهَ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ 

{That is because they opposed Allāh and His Messenger. If anyone opposes Allāh, Allāh is severe in retribution} Their punishment is because they disobeyed the command of Allāh. Mashaqqah is where a man turns from one side to another. Thus, when a person abandons the obedient people for those who disobey Allāh, he has turned away from Allāh. Whoever turns from Allāh will be punished in the Fire.  

He ﷻ said: 

59|5|مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَىٰٓ أُصُولِهَا فَبِإِذْنِ ٱللَّهِ وَلِيُخْزِىَ ٱلْفَٰسِقِينَ 

{Whatever palm trees you cut down or left standing upon its trunk, it was by the permission of Allāh and a punishment for the transgressors} Līnah refers to any date palm, except the ‘ajwah and barnī date palms. 

When the Messenger of Allāh ﷺ ordered some of the date palms of Banu al-Naḍir to be cut down, the Jews asked, “What is the benefit in that?” The Muslims waited for a response, before Allāh ﷻ revealed this verse and clarified that it was by His permission, thus putting a stop to their comments.  

59|5| {Whatever palm trees you cut down or left standing upon its trunk, it was by the permission of Allāh and a punishment for the transgressors} Līnah refers to any date palm, except the ‘ajwah and barnī date palms.

This is a proof that Sacred legislation does not depend on discernible justifications. When a command comes in the Sacred Law, seeking justification is invalid. All tongues should refrain from asking, “Why?”, whereas mental objections and considering any part of the Sacred Law as distasteful constitutes leaving the way of gnosis. 

The scholars said, “If someone asks his teacher or Shaykh why, he will never succeed. If any disciple allows his heart to follow any of those thoughts, nothing will come of him. If someone does not prevent his heart from seeking justification, and does not display perfect acceptance of everything that happens, and a beautiful opinion of that which emerges from the hidden realm to his inner being and his heart, he has nothing to do with Allāh.” 

59|6|وَمَآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ ٱللَّهَ يُسَلِّطُ رُسُلَهُۥ عَلَىٰ مَن يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ 

{[As for] the possessions of theirs that Allāh allowed His Messenger to seize, you did not spur for it any horses or camels. Rather, Allāh gives His Messengers power over whomever He wills. And Allāh has power over all things} This verse refers to the possessions of Banū al-Naḍīr. They were considered seized goods (fay’) and not war-booty (ghanīmah). Fay’ is the possessions of the disbelievers that are seized by the Muslims without fighting or setting forth on horses and camels for battle. Upon death, a portion of the seized goods returns to the Bayt al-Māl. Ghanīmah, on the other hand, is that which is gained through fighting and setting forth on horses and camels.  

The Messenger of Allāh ﷺ specified some wealth for the poor emigrants, after reserving for himself whatever he willed. The Ansār found that agreeable, so he thanked Allāh on their behalf. That is because purifying the heart from the need for compensation and possessions is an attribute of the Nobles and great Saints.  

On the contrary, if someone is surrounded by perils and there remains some greed within him, it will cause him to be tight-fisted and avaricious. Such a person will always seek to satisfy his own desires in all of his charity, dealings and financial agreements with people. They have no share in this Path. For the people of purity, no such notion remains. As for the one who possesses the vice greed, he is: 

A vulgar imitation, 

Not a realized Sufi. 

He ﷻ said: 

59|7|مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْ أَهْلِ ٱلْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ كَىْ لَا يَكُونَ دُولَةًۢ بَيْنَ ٱلْأَغْنِيَآءِ مِنكُمْ ۚ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ 

{Whatever Allāh has caused His Messenger to seize from the people of the towns belongs to Allāh, His Messenger, [the Messenger’s] close relatives, the orphans, the indigent, the wayfarer, so that it will not only be distributed among the rich from among you. Whatever the Messenger gives you, take it. Whatever he forbids you, leave it. And fear Allāh. Indeed, Allāh is severe in retribution}  

“Whatever the Messenger gives you, take it. Whatever he forbids you, leave it. And fear Allāh. Indeed, Allah is severe in retribution” is one of the fundamental proofs of the obligation to obey the Messenger and the necessity of following his path and way. It is also one of the foundations of knowledge. Accordingly, the slave of Allāh must weigh whatever notions occur to him against the spiritual states and knowledges that are unveiled to him. Whatever the Qur’ān and Sunnah do not support is misguidance.  

59|8|لِلْفُقَرَآءِ ٱلْمُهَٰجِرِينَ ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأَمْوَٰلِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلصَّٰدِقُونَ 

{And to the poor emigrants who were expelled from their homes and from their wealth. They seek the grace and pleasure of Allāh, and they assist Allāh and His Messenger. They are the truly sincere} This means that the fay’ belongs to the poor emigrants, who numbered around one hundred men. 

The “grace” of Allāh refers to His sustenance, whereas His “pleasure” refers to the reward in the Hereafter. 

And they help the religion of Allāh. “They are the truly sincere”. The sincere disciple is the one who abandons all means and attachments, freeing up all his time for the worship of Allāh. His heart does not incline to anything apart from Allāh and he stands with the Truth, being pleased with the enactment of Allāh’s decree upon him.  

He ﷻ said: 

59|9|وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلْإِيمَٰنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِى صُدُورِهِمْ حَاجَةً مِّمَّآ أُوتُوا۟ وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ 

{As for those who occupied the abode of faith before them, they love those who emigrated to them. They find within their breasts no need for that which they (the emigrants) were given. They prefer them to themselves, even if they are in need. Those who are protected from their own greed, they will be the successful ones} This verse was revealed regarding the Ansār. That they “occupied the abode of faith” means that they lived in Medina before the emigrants. “They love those who emigrated to them” from amongst the people of Mecca. 

{They find within their breasts no need} of the fay’ which had been allocated to the emigrants. They do not envy the emigrants due to their share of the seized goods, nor do their hearts reject Allāh’s decision on whom to allocate it—even if they themselves were in need or in straitened circumstances.  

{Those who are protected from their own greed, they will be the successful ones} It is said that this verse was revealed regarding a man from among the believers. After he received a sheep’s head as a gift, he sent it around to seven houses before it returned to its original owner.  

It is also said that it was revealed regarding a man who was visited by a guest. He served the guest some food and put out his lamp so that it appeared to his guest that he was eating as well. He preferred his guest to himself and his dependents, so Allāh revealed this verse regarding his situation.  

It is said that the generous person builds his home for his guests and brethren, while the cursed person builds his home for himself.  

59|2| {They believed that their forts protected them from Allāh}. However, things did not progress as they had assumed. If someone seeks strength in anything created, he is surrendered to his weakness and lowliness.

It has been noted that Allāh did not say, “Those who protect themselves from their own greed.” Rather, He said {Those who are protected from their own greed}.  

It is said that the truly selfless person prefers one who is fully satiated over himself, even if he himself is hungry. 

It is also said that if someone distinguishes between people in his deference to them then he is not a selfless person. He only becomes truly selfless once he prefers all others to himself without distinction.  

It is also said that true selflessness is when a person considers that people’s possessions truly belong to them, and whatever he obtains is merely a deposit and a consignment with which he has been entrusted. 

It is also said that if someone views himself as owning anything, he is not counted amongst the selfless people. 

It is also said that the worshipper prefers others over himself with his worldly possessions, while the gnostic prefers others over himself for Paradise. 

And it is rare to find a person who does not seek anything for himself from al-Ḥaq, neither in this world in terms of position and wealth, nor of the bounties of Paradise. Nor does he seek anything from Himself, such as proximity, communion or any other state. That is the description of the faqir, who has abandoned all wishes. 

He ﷻ said: 

59|10|وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّا لِّلَّذِينَ ءَامَنُوا۟ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ 

{And those who come after them say, “Our Lord! Forgive us and our brothers who preceded us in faith, and do not place in our hearts any malice for the believers. Our Lord! Indeed, you are Very Gentle and Very Merciful} In other words, those who emigrated after them, as well as the generations of Muslims that followed until the Day of Judgement, all seek forgiveness for their righteous predecessors. They follow the path of compassion for all Muslims; they seek forgiveness for them and ask Allāh not to place malice or hatred towards any Muslim in their heart. If someone does not feel compassion for all Muslims, he has no portion of the religion.  

He ﷻ said: 

59|11|أَلَمْ تَرَ إِلَى ٱلَّذِينَ نَافَقُوا۟ يَقُولُونَ لِإِخْوَٰنِهِمُ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَٰذِبُونَ 

{Have you not seen those hypocrites who say to their brethren among the People of the Book who disbelieved, “If you are driven out then we will leave with you. We will never obey anyone in opposition to you and, if you are fought, we will help you.” Allāh bears witness that they are disbelievers} This verse refers to the hypocrites of Medina. They aided Banu al-Naḍir and Banu Qurayẓah and pledged that they would support them in every way. As a result, Allah ﷻ informed the Muslims of their distrustful intentions and of their pledge. He also informed them that they would not in fact provide assistance, rather they would be a hindrance; even if they were to assist the disbelievers in some battles, they would weaken when they saw the Muslims and display their feebleness. 

59|12|لَئِنْ أُخْرِجُوا۟ لَا يَخْرُجُونَ مَعَهُمْ وَلَئِن قُوتِلُوا۟ لَا يَنصُرُونَهُمْ وَلَئِن نَّصَرُوهُمْ لَيُوَلُّنَّ ٱلْأَدْبَٰرَ ثُمَّ لَا يُنصَرُونَ 

{If they are driven out, they will not leave with them. And if they are fought, they would not assist them. If they were to assist them, they would retreat and not they would not be helped}

59|14| {They will not fight you altogether, except in forts or from behind walls. They only behave bravely between themselves. You believe them to be united, while their hearts are at odds with one another. That is because they are people who do not reason} He then states that they are only stirred to fight the Muslims when they have a tactical advantage, or from behind walls. They are only emboldened amongst themselves and against each other.

59|13|لَأَنتُمْ أَشَدُّ رَهْبَةً فِى صُدُورِهِم مِّنَ ٱللَّهِ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ 

{Indeed, they consider you more dreadful in their hearts than Allāh. That is because they are a people who do not understand} He ﷻ informed the Muslims that they are more feared in the hearts of the hypocrites than Allāh Himself. This arose because of their lack of certainty and because they turned their hearts away from Allāh.  

59|14|لَا يُقَٰتِلُونَكُمْ جَمِيعًا إِلَّا فِى قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَآءِ جُدُرٍۭ ۚ بَأْسُهُم بَيْنَهُمْ شَدِيدٌ ۚ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ 

{They will not fight you altogether, except in forts or from behind walls. They only behave bravely between themselves. You believe them to be united, while their hearts are at odds with one another. That is because they are people who do not reason} He then states that they are only stirred to fight the Muslims when they have a tactical advantage, or from behind walls. They are only emboldened amongst themselves and against each other. 

{You believe them to be united, while their hearts are at odds with one another. That is because they are people who do not reason} Physical unity between people who have opposition and enmity in their hearts is the root of all corruption, and the cause of every cowardice. The disunity of their hearts only emboldens their enemy.  

However, agreement between the hearts, unification of aspirations, and singularity of objective bring about every success and happiness. Such unity is impossible for enemies. Rather, enemies are left confused by every situation and all of their agreements eventually break down.  

This section is excerpted from IGP’s translation of Imam al-Suyuti’s Asrar Tartib al-Qur’an, which will be published soon as Inner Dimensions from the Order of the Surahs in the Qur’an.

Connections Between Surah al-Hashr and Other Surahs In the Qur’an

Imam al-Suyuti writes in Inner Dimensions from the Order of the Surahs in the Qur'an:

The end of Surah al-Mujadilah was revealed about those Companions رضي الله عنهم whose close relations were killed during the Battle of Badr, while the beginning of al-Ḥashr was revealed about the battle of Bani Nadir, which happened afterwards. That is one form of correspondence.

At the end of al-Mujadilah there is the verse:

‘Allah has decreed: I and My Messengers will overcome’ (al-Mujadilah 58:21)

And, at the beginning of this surah, He says:

‘Allah came to them from where they had not expected. And He cast terror into their hearts’ (al-Hashr 59:2)

Also, at the end of the former, He mentioned those who turn away from Allah and His Messenger ﷺ, then at the beginning of this surah, He mentions those who oppose Allah and His Messenger ﷺ.

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