Overview - Surah 59: al-Hashr (The Gathering )
The Surah talks about the banishment of Bani Nadhir and secret relations between them and the hypocrites of Madinah. It exhorts the Believers to be firm in their faith in Allah and gives some of the Beautiful Names of Allah.
Sections:
- The Banishment of the Jewish tribe of Banu Nadhir. The distribution of the spoils.
- The false promises of the hypocrites.
- The exhortation of the Believers to faith. The Beautiful Names of Allah.
The Surah takes its name from the second Ayat, هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ "It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering....." [59:2]
There are 24 Ayat in this Surah.
Overview
| Total Ayat | 24 |
| Total Words * | 445 |
| Root Words * | 162 |
| Makki / Madani | Madani |
| Chronological Order* | 101st (according to Ibn Abbas) |
| Year of Revelation* | 17th year of Prophethood (4th Year Hijri) |
| Events during/before this Surah*
, Battle of Uhud, Change of Qiblah from Jerusalem to Makkah - Battle of Badr, Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah, , 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
God (knows that beyond comprehension) , Booty, Booty (must not benefit those already rich) , Date palms, Hell, Hypocrites, Iblis, Jihad, Prayer (content) , Qur’an, Refugees, Resurrection (of soul)
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Theme 1: The power of Allah in aiding and assisting the Believers.
Theme 2: An appraisal of the battle against the Banu-Nadheer. In this, on the whole, four things have been discussed.
1. In the first four verses the world has been admonished to take heed of the fate that had just befallen the Banu-Nadheer. A major tribe which was as strong in numbers as the Muslims, whose people boasted of far more wealth and possession, who were by no means ill-equipped militarily and whose forts were well fortified could not stand siege even for a few days, and expressed their readiness to accept banishment from their centuries-old, well established settlement even though not a single man from among them was slain. God says that this happened not because of any power possessed by the Muslims but because the Jews had tried to resist and fight God and His Messenger, and those who dare to resist the power of God, always meet with the same fate.
2. In verse 5, the rule of the law of war that has been enunciated is: the destruction caused in the enemy territory for military purposes does not come under “spreading mischief in the earth.”
3. In v. 6-10 it has been stated how the lands and properties which come under the control of the Islamic State as a result of war or peace terms, are to be managed. As it was the first ever occasion that the Muslims took control of a conquered territory, the law concerning it was laid down for their guidance.
4. In v. 11-17 the attitude that the hypocrites had adopted on the occasion of the battle against the Banu-Nadheer has been reviewed and the causes underlying it have been pointed out.
5. The whole of the last section (v. 18-24) is an admonition for all those people who had professed to have affirmed the faith and joined the Muslim community, but were devoid of the true spirit of the faith. In it they have been told what is the real demand of the Faith, what is the real difference between piety and wickedness, what is the place and importance of the Qur’an which they professed to believe in, and what are the attributes of God in Whom they claimed to have believed.
- The Surah begins and ends with Tasbih [glorification of Allah]. Also both the first and last Ayat end with the two names of Allah Almighty, al-Azeez and al-Hakeem.
سَبَّحَ لِلَّـهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ " Whatever is in the heavens and whatever is on the earth exalts Allah, and He is the Exalted in Might, the Wise." [59:1]
هُوَ اللَّـهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ "He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise." [59:24]
Manuscripts / Inscriptions
Narrated Ma'qil bin Yasar that the Prophet (ﷺ) said:
مَنْ قَالَ حِينَ يُصْبِحُ ثَلاَثَ مَرَّاتٍ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَقَرَأَ ثَلاَثَ آيَاتٍ مِنْ آخِرِ سُورَةِ الْحَشْرِ وَكَّلَ اللَّهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُصَلُّونَ عَلَيْهِ حَتَّى يُمْسِيَ وَإِنْ مَاتَ فِي ذَلِكَ الْيَوْمِ مَاتَ شَهِيدًا وَمَنْ قَالَهَا حِينَ يُمْسِي كَانَ بِتِلْكَ الْمَنْزِلَةِ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ
"Whoever says three times when he gets up in the morning: 'A'udhu Billahis-Sami Al-'Alim Min Ash-Shaitanir-Rajim' and he recites three Ayat from the end of Surah Al-Hashr - Allah appoints seventy-thousand angels who say Salat upon him until the evening. If he dies on that day, he dies a martyr, and whoever reaches the evening, he holds the same status." Tirmidhee no. 2922
Hasan said, عَنْ الْحَسَنِ، قَالَ: «مَنْ قَرَأَ ثَلَاثَ آيَاتٍ مِنْ آخِرِ سُورَةِ الْحَشْرِ إِذَا أَصْبَحَ فَمَاتَ مِنْ يَوْمِهِ ذَلِكَ، طُبِعَ بِطَابَعِ الشُّهَدَاءِ، وَإِنْ قَرَأَ إِذَا أَمْسَى فَمَاتَ مِنْ لَيْلَتِهِ، طُبِعَ بِطَابَعِ الشُّهَدَاءِ Sunan Darimi 3421 [translation needed]
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
Bukhari and Muslim contain a hadith from Sa’id bin Jubair to the effect “When I asked Abdullah bin Abbas about Surah Al-Hashr, he replied that it was sent down concerning the battle against the Banu-Nadheer just as Surah 8: al-Anfal (The Spoils of War) was sent down concerning the Battle of Badr. “As for the question as to when this battle took place, Imam Zuhri has stated on the authority of Urwah bin Zubair that it took place six months after the Battle of Badr. However, Ibn Sa’d, Ibn Hisham and Baladhuri regard it as an event of Rabi’ al-Awwal, 4 A.H.
- The Jewish tribe of Banu Al-Nadhir is given the order of exile for their mutiny against the Islamic State.
- Distribution of the belongings of Banu Al-Nadhir.
- Historical background of the Jews (See commentary in following pages).
- Good qualities of true immigrants and good qualities of true Ansar (the residents of Madinah).
- Hypocrites conspiracy with the people of the Book (Jews).
- The parable of a Shaitan vs. a disbeliever.
- Let each soul see what it is sending for the Hereafter.
- If the Qur'an was sent down upon a mountain it would have crumbled into pieces from the fear of Allah's disobedience.
- Fifteen attributes of Allah in three verses: the God, the Knower of the Seen and the Unseen, the Compassionate, the Merciful, the King, the Holy, the Giver of peace, the Grantor of security, the Guardian,, the Almighty, the Irresistible, the Supreme and the Creator.
Tafsir Zone
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Sayyid Qutb Overview (Verses 15 - 17) In Satan's Footsteps This evacuation of the al-Nadir from Madinah was not the first of its kind. It was preceded by the evacuation of the Qaynuqa tribe, to which the following verse most probably refers: Like those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them. (Verse 15) The encounter with the Jewish tribe of Qaynuqa` took place after the Battle of Badr, but before the Battle of Uhud. The Qaynuqa ' were bound by a treaty with the Prophet and the Muslims. When the Muslims won a great victory against the unbelievers in Badr, the Jews were upset and harboured a grudge against the Muslims. They feared that their position in Madinah would be weakened while the position of the Muslims would be strengthened. The Prophet got wind of what they were whispering to one another and learnt of their ill intentions. He reminded them of the treaty he had signed with them and warned them that their attitude might augur ill. They replied rudely to him, saying: "Muhammad! Do not think too highly of your power. You have only encountered a group who knew little about fighting a war and you managed to score a victory against them. Should you engage us in battle, you will certainly know that we are true fighters." They followed this with repeated provocations against the Muslims. Reports mention that a Muslim woman took some merchandise to sell at the Qaynuqa market place, and sat close to a jeweller's shop. People there tried to get her to lift her head covering, but she refused. The jeweller held the edge of her dress and fixed it behind her back while she was unaware. When she rose, the lower part of her body was exposed. The Jews around laughed at her, while she cried out in shame. A Muslim was near by and he immediately attacked the jeweller and killed him. The Jews rushed to the Muslim and killed him. The family of the Muslim who was killed appealed to other Muslims for help, and the Muslim community was in anger. Tension rose and there was a confrontation between the Muslim community and the Jewish Qaynuqa tribe. The Prophet laid siege to the Qaynuqa` Jews until they gave up and declared that they would accept the Prophet's ruling. 'Abdullah ibn Ubayy ibn Sahul, the chief of the hypocrites, argued with the Prophet on their behalf, citing the fact that for long they were allies of the al-Khazraj Ansari tribe. His true motive, however, was the strong bond between the hypocrites and the unbelievers among the people of earlier religions. The Prophet accepted his pleas and allowed them to leave Madinah, taking with them all their property; except for arms. They left for Syria. It is to this encounter that the surah refers. It cites it as a comparable case to that of the al-Nadir and the true facts behind the attitude they took towards the Muslim community and the reality of their collaboration with the hypocrites. The surah also refers to how the hypocrites tried hard to persuade their brethren unbelievers, the Jews of al-Nadir, to put up stiff resistance, and thus led them to their miserable fate. It compares this to a permanent situation in which Satan always lets down anyone who responds to his persuasion and disbelieves in God. Thus both end up in the worst of all situations: Like Satan, who says to man, 'Reject the faith!' Yet when man disbelieves, Satan says, 'I here and now disown you. I fear God, the Lord of all the worlds.' Both will end up in the fire, where they will abide. Such is the reward of the wrongdoers. (Verses 16-17) Satan's role with any human being who responds to his promptings, as described in these verses, is in line with his nature and the aim he defined for himself. It is most singular for any human being to listen to him when he is out to trick them and lead them to their ruin. Yet this is the permanent truth which the surah states as its discussion of the event progresses further. It thus links the individual event with this permanent truth, setting it in real context. The Qur'an does not state abstract theories, true as these may be, because a truth stated in an abstract setting does not influence hearts, feelings and minds. This is the difference between the Qur’anic method that seeks to involve people's hearts and the methods followed by philosophers and those engaged in research. Thus the surah completes its discussion of the al-Nadir, having put into it a large number of images, facts and directives, linking its local events to great and permanent facts. The surah thus represents a journey taking us far into the real world and into the world of human conscience. It goes far beyond the event itself. Its reporting in God's book is so different from the way it is reported in books written by human beings. The difference is as immeasurable as the difference between anything of man's making and what God makes. Overview (Verses 15 - 17) In Satan's Footsteps This evacuation of the al-Nadir from Madinah was not the first of its kind. It was preceded by the evacuation of the Qaynuqa tribe, to which the following verse most probably refers: Like those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them. (Verse 15) The encounter with the Jewish tribe of Qaynuqa` took place after the Battle of Badr, but before the Battle of Uhud. The Qaynuqa ' were bound by a treaty with the Prophet and the Muslims. When the Muslims won a great victory against the unbelievers in Badr, the Jews were upset and harboured a grudge against the Muslims. They feared that their position in Madinah would be weakened while the position of the Muslims would be strengthened. The Prophet got wind of what they were whispering to one another and learnt of their ill intentions. He reminded them of the treaty he had signed with them and warned them that their attitude might augur ill. They replied rudely to him, saying: "Muhammad! Do not think too highly of your power. You have only encountered a group who knew little about fighting a war and you managed to score a victory against them. Should you engage us in battle, you will certainly know that we are true fighters." They followed this with repeated provocations against the Muslims. Reports mention that a Muslim woman took some merchandise to sell at the Qaynuqa market place, and sat close to a jeweller's shop. People there tried to get her to lift her head covering, but she refused. The jeweller held the edge of her dress and fixed it behind her back while she was unaware. When she rose, the lower part of her body was exposed. The Jews around laughed at her, while she cried out in shame. A Muslim was near by and he immediately attacked the jeweller and killed him. The Jews rushed to the Muslim and killed him. The family of the Muslim who was killed appealed to other Muslims for help, and the Muslim community was in anger. Tension rose and there was a confrontation between the Muslim community and the Jewish Qaynuqa tribe. The Prophet laid siege to the Qaynuqa` Jews until they gave up and declared that they would accept the Prophet's ruling. 'Abdullah ibn Ubayy ibn Sahul, the chief of the hypocrites, argued with the Prophet on their behalf, citing the fact that for long they were allies of the al-Khazraj Ansari tribe. His true motive, however, was the strong bond between the hypocrites and the unbelievers among the people of earlier religions. The Prophet accepted his pleas and allowed them to leave Madinah, taking with them all their property; except for arms. They left for Syria. It is to this encounter that the surah refers. It cites it as a comparable case to that of the al-Nadir and the true facts behind the attitude they took towards the Muslim community and the reality of their collaboration with the hypocrites. The surah also refers to how the hypocrites tried hard to persuade their brethren unbelievers, the Jews of al-Nadir, to put up stiff resistance, and thus led them to their miserable fate. It compares this to a permanent situation in which Satan always lets down anyone who responds to his persuasion and disbelieves in God. Thus both end up in the worst of all situations: Like Satan, who says to man, 'Reject the faith!' Yet when man disbelieves, Satan says, 'I here and now disown you. I fear God, the Lord of all the worlds.' Both will end up in the fire, where they will abide. Such is the reward of the wrongdoers. (Verses 16-17) Satan's role with any human being who responds to his promptings, as described in these verses, is in line with his nature and the aim he defined for himself. It is most singular for any human being to listen to him when he is out to trick them and lead them to their ruin. Yet this is the permanent truth which the surah states as its discussion of the event progresses further. It thus links the individual event with this permanent truth, setting it in real context. The Qur'an does not state abstract theories, true as these may be, because a truth stated in an abstract setting does not influence hearts, feelings and minds. This is the difference between the Qur’anic method that seeks to involve people's hearts and the methods followed by philosophers and those engaged in research. Thus the surah completes its discussion of the al-Nadir, having put into it a large number of images, facts and directives, linking its local events to great and permanent facts. The surah thus represents a journey taking us far into the real world and into the world of human conscience. It goes far beyond the event itself. Its reporting in God's book is so different from the way it is reported in books written by human beings. The difference is as immeasurable as the difference between anything of man's making and what God makes. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 15 - 17) In Satan's Footsteps This evacuation of the al-Nadir from Madinah was not the first of its kind. It was preceded by the evacuation of the Qaynuqa tribe, to which the following verse most probably refers: Like those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them. (Verse 15) The encounter with the Jewish tribe of Qaynuqa` took place after the Battle of Badr, but before the Battle of Uhud. The Qaynuqa ' were bound by a treaty with the Prophet and the Muslims. When the Muslims won a great victory against the unbelievers in Badr, the Jews were upset and harboured a grudge against the Muslims. They feared that their position in Madinah would be weakened while the position of the Muslims would be strengthened. The Prophet got wind of what they were whispering to one another and learnt of their ill intentions. He reminded them of the treaty he had signed with them and warned them that their attitude might augur ill. They replied rudely to him, saying: "Muhammad! Do not think too highly of your power. You have only encountered a group who knew little about fighting a war and you managed to score a victory against them. Should you engage us in battle, you will certainly know that we are true fighters." They followed this with repeated provocations against the Muslims. Reports mention that a Muslim woman took some merchandise to sell at the Qaynuqa market place, and sat close to a jeweller's shop. People there tried to get her to lift her head covering, but she refused. The jeweller held the edge of her dress and fixed it behind her back while she was unaware. When she rose, the lower part of her body was exposed. The Jews around laughed at her, while she cried out in shame. A Muslim was near by and he immediately attacked the jeweller and killed him. The Jews rushed to the Muslim and killed him. The family of the Muslim who was killed appealed to other Muslims for help, and the Muslim community was in anger. Tension rose and there was a confrontation between the Muslim community and the Jewish Qaynuqa tribe. The Prophet laid siege to the Qaynuqa` Jews until they gave up and declared that they would accept the Prophet's ruling. 'Abdullah ibn Ubayy ibn Sahul, the chief of the hypocrites, argued with the Prophet on their behalf, citing the fact that for long they were allies of the al-Khazraj Ansari tribe. His true motive, however, was the strong bond between the hypocrites and the unbelievers among the people of earlier religions. The Prophet accepted his pleas and allowed them to leave Madinah, taking with them all their property; except for arms. They left for Syria. It is to this encounter that the surah refers. It cites it as a comparable case to that of the al-Nadir and the true facts behind the attitude they took towards the Muslim community and the reality of their collaboration with the hypocrites. The surah also refers to how the hypocrites tried hard to persuade their brethren unbelievers, the Jews of al-Nadir, to put up stiff resistance, and thus led them to their miserable fate. It compares this to a permanent situation in which Satan always lets down anyone who responds to his persuasion and disbelieves in God. Thus both end up in the worst of all situations: Like Satan, who says to man, 'Reject the faith!' Yet when man disbelieves, Satan says, 'I here and now disown you. I fear God, the Lord of all the worlds.' Both will end up in the fire, where they will abide. Such is the reward of the wrongdoers. (Verses 16-17) Satan's role with any human being who responds to his promptings, as described in these verses, is in line with his nature and the aim he defined for himself. It is most singular for any human being to listen to him when he is out to trick them and lead them to their ruin. Yet this is the permanent truth which the surah states as its discussion of the event progresses further. It thus links the individual event with this permanent truth, setting it in real context. The Qur'an does not state abstract theories, true as these may be, because a truth stated in an abstract setting does not influence hearts, feelings and minds. This is the difference between the Qur’anic method that seeks to involve people's hearts and the methods followed by philosophers and those engaged in research. Thus the surah completes its discussion of the al-Nadir, having put into it a large number of images, facts and directives, linking its local events to great and permanent facts. The surah thus represents a journey taking us far into the real world and into the world of human conscience. It goes far beyond the event itself. Its reporting in God's book is so different from the way it is reported in books written by human beings. The difference is as immeasurable as the difference between anything of man's making and what God makes. |
- Surah 59. Al-Hashr https://www.youtube.com/watch?v=VgpLD5a0Z1k&index=59&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 59. Al-Hashr Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=BwF5hWmSK-0&index=59&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 59. Al-Hashr Muhammad Al Luhaydan https://www.youtube.com/watch?v=slWkuH0t0CQ&index=59&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Surah 59. Al-Hashr Muhammad Minshawi https://www.youtube.com/watch?v=DkjCaJOyZQU&index=59&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Dr Israr Ahmed Tafsir Surah Al Hashr to Surah Al Jum'ah1 https://www.youtube.com/watch?v=DFoeJtrirq4&list=PLB4B8D1654A8BD263&index=101
- Surah Al Hashr to Surah Al Jum'ah1 https://www.youtube.com/watch?v=DFoeJtrirq4&list=PLB4B8D1654A8BD263&index=102
