Overview - Surah 59: al-Hashr (The Gathering )

SURAH 59 Al-Hashr

(The Gathering)

Prologue

This surah was revealed shortly after the Muslims' encounter with the Jewish tribe of al-Nadir, which took place early in the fourth year following the Prophet's migration to Madinah. It describes how the event occurred and why, and what regulations were put in place in the Muslim community once it was over. All this is reported in the unique style of the Qur'an. Comments are added so as to educate the Muslim community and refine its attitudes, and the events themselves are used to highlight certain aspects and to give directives.

Before we discuss the surah in detail, we will look at some of the reports concerning the encounter that provided the occasion for its revelation. This will enable us to appreciate how the Qur'an presents the story, firstly summing up its details and then looking far beyond these particular events to a much broader purpose.

These events took place after the Battle of Uhud but before the Battle of the Moat. The Prophet along with ten leading figures from among his Companions, including Abu Bakr, `Umar and 'Ali, had gone to the al-Nadir's quarters to request them to contribute to the blood money the Muslims had to pay for the accidental killing of two innocent men by (Amr ibn Umayyah, one of the Prophet's Companions. The Prophet asked for their help on the basis of the covenant signed between the Muslim community and the Jews of Madinah soon after the Prophet's settlement there. The elders of al-Nadir received the Prophet well and asked him to wait while they raised the money. In actual fact, it occurred to them that this was their opportunity to assassinate the Prophet as he sat against the wall of one of their homes. Some of them said: "You will never find the man as easy prey as he is now. Let a strong person go onto the roof of the house next to which Muhammad is sitting and drop a large stone or rock over his head and rid us of him." One of them, (Amr ibn Jihash ibn Ka 'la, volunteered to commit this treacherous crime, and went on to the roof of the house to throw such a stone on the Prophet's head. The Prophet, however, had been informed by God of the al-Nadir's design and so he had left his Companions where they were, giving the impression that he would shortly return. Instead, he had gone straight back to Madinah. When the Prophet's Companions who were with him felt that he had been absent for too long, they started to worry and went looking for him. Soon they met a man on his way from Madinah who told them that he had seen the Prophet entering the city.

In Madinah, the Prophet had ordered his Companions to ready themselves to fight the al-Nadir because of their treachery, breaching the treaty between the two parties. Prior to that, one of their leading figures, Ka% ibn al-Ashraf, had gone too far in abusing the Prophet and raising enemies against the Muslims. It had been reported to the Prophet that Ka `b ibn al-Ashraf and others from al-Nadir were in contact with the Quraysh aiming to forge an alliance with them so as to undermine the Muslim community; this despite the treaty they had with the Prophet. Hence why the Prophet gave Muhammad ibn Maslamah permission to assassinate Ka% ibn al-Ashraf, which he did.

As the Jews of al-Nadir tribe took treacherous steps against the Prophet and the Muslim community; it was necessary to revoke the treaty with them, in accordance with the Islamic rule that says:" If you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous." (8: 58)

When the Prophet and his Companions were ready, they laid siege to the al-Nadir in their quarters, giving them three days' notice to vacate and leave their homes. Some reports suggest that the notice gave them ten days. They were allowed to take all their possessions with them and to appoint agents to manage their fields and farms on their behalf. However, the hypocrites in Madinah, led by (Abdullah ibn Ubayy ibn Salul, sent word to them encouraging them to resist and pledging their support. They assured them that they would fight alongside them, and should they be made to leave, they promised to leave with them. It is in reference to these assurances that the surah says: "Are you not aware of those hypocrites who say to their brethren who disbelieve among the people of earlier revelations, `If you are driven out, we shall most certainly go with you, and shall never pay heed to anyone against you; and if you are attacked, we shall most certainly come to your aid? God bears witness that they are indeed liars. If they are driven out, they will not go with them; and if they are attacked, they will not help them. Even if they come to their aid, they will most certainly turn their backs in flight; and in the end they will have no help. You, [believers,] arouse in their hearts afear more intense than their fear of God, because they are devoid of understanding." (Verses 11-13)

The al-Nadir withdrew to their forts. The Prophet ordered that their palm trees should be cut and burnt. They called out to him, saying: `Muhammad! You have always criticized those who destroy places and lay land to waste. How come that you are now felling palm trees and burning them?' In reply, the surah states: "Whatever of their palm trees you [believers] may have cut down or left standing on their roots, it was done by God's leave, so that He might disgrace the transgressors." (Verse 5)

After 26 nights of siege, the al-Nadir despaired that the promises of their hypocrite friends would ever come true. God had cast terror in their hearts. They sent to the Prophet requesting him to allow them to leave on the same terms as the Qaynuqa Jews who had earlier been evacuated.' This would afford them safe conduct and they would be allowed to take what their camels could carry of their possessions, except their arms. The Prophet accepted this. Thus, they loaded their camels with their possessions. They also destroyed their own homes so that these would not be taken over by Muslims. During the siege, the Muslims had destroyed some of the walls of their fortifications. In reference to this, the surah says: "It is He who drove the unbelievers among the people of earlier revelations out of their homes at the first gathering. You never thought they would go; while they thought that their fortifications would protect them against God. God came upon them from where they had not expected, casting terror into their hearts. Thus, they destroyed their homes by their own hands, as well as the hands of the believers. Learn from their example, you who are endowed with insight. Had it not been for God's having decreed exile for them, He would surely have inflicted [greater] suffering on them in this world. In the lift to come they will still endure suffering through the fire because they have defied God and His Messenger. Whoever defies God — well God is severe in retribution." (Verses 2-4)

Some of the al-Nadir went to Khaybar, others headed for Syria. Among their leading figures who headed for Khaybar were Sallam ibn Mishkam ibn Abu al-Huqayq, his cousin Kinanah ibn al-Rabi` ibn Abi al-Huqayq and Huyayy ibn Akhtab to whom reference is made in Surah 33; these managed to raise an alliance against the Muslim community, leading to the Battle of the Moat. Some of them are also referred to in Surah 48, in connection with the Battle of Khaybar.

The property left behind by the al-Nadir tribe was a free gain for the Prophet. The Muslims had not had to spur a horse or a camel in order to achieve that gain. Therefore, it belonged purely to God and His Messenger. The Prophet divided it among the Muhajirin, his Companions who had migrated from Makkah, and two from among the Ansar, Sahl ibn Hanif and Abu Dujanah ibn Simak, both of whom were poor. The Muhajirin had no property in Madinah, having had to abandon everything they had in Makkah. The Ansar welcomed them and accommodated them in their own homes, showing a very high degree of generosity and hospitality. As this occasion presented itself, the Prophet wanted to set things right within the Muslim community, so that the poor would have their own property. Thus, wealth would not circulate only among the rich in society.

Some people — most probably hypocrites — spoke out, criticizing the Prophet's action. God states in this surah: "Whatever gains were taken from them God has turned over to His Messenger; you did not have to spur horse or riding-camel for its sake. God gives His messengers mastery over whomever He wills. God has power over all things." (Verse 6) The Prophet said to the Ansar: "If you wish, you may give a share of your property and your homes to your brethren, the Muhdjirin, and then you will share with them this gain. On the other hand, if you prefer, you keep your property and your homes for yourselves but you will have no share of this gain." True to their generous character, the Ansar said: "We will give them a share of our property and homes and we will leave this gain to them, taking no share of it."

Commenting on this, the surah says: "[Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true. And to those who were already firmly established in their homes and in faith, those who love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given. They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful." (Verses 8-9)

Such were the events that led to the revelation of this surah, and to which its statements and rules refer, including the verses close to its end which address the believers who witnessed these events. This is in line with the Qur'anic method of educating believers and refining their Islamic sense as it comments on events and demonstrates the link between them and fundamental truths. The last note in the surah mentions a number of God's attributes that have a direct bearing on the universe and its affairs. When these are fully understood, belief in God becomes enlightened, based on full awareness of the truth.

The surah begins and ends with glorification of God, to whom the heavens and the earth belong, the Almighty, the Wise. Thus, the beginning and end are in perfect harmony with the subject matter of the surah and the call to the believers to remain God-fearing and to reflect on God's planning.
 

Overview

(Verses 1 - 5)

God's Direct Action

Everything in the heavens and everything on earth extols God's limitless glory. He is the Almighty the Wise. (Verse 1)

This opening verse states a truth that takes place in the universe, where everything in the heavens and earth extols God's glory and praises Him alone. This is how the surah that relates the events leading to the evacuation of the unbelievers among the people of earlier revelations and giving their land as a free gain to the believers who extol His glory and praise Him with His attributes begins. It is He who is the Almighty, able to give victory to those who believe in Him and destroy His enemies, the Wise who plans everything in accordance with a definite purpose.

The surah then gives us an account of the events leading to its revelation:

It is He who drove the unbelievers among the people of earlier revelations out of their homes at the first gathering. You never thought they would go; while they thought that their fortifications would protect them against God. God came upon them from where they had not expected, casting terror into their hearts. Thus, they destroyed their homes by their own hands, as well as the hands of the believers. Learn from their example, you who are endowed with insight. Had it not been for God's having decreed exile for them, He would surely have inflicted [greater] suffering on them in this world. In the life to come they will still endure suffering through the fire because they have defied God and His Messenger. Whoever defies God — well, God is severe in retribution. (Verses 2-4)

From these verses we learn that it was God who drove those unbelievers among the people of earlier revelations out of their homes, which is described here as the first gathering. God is indeed the doer of whatever takes place, but the way the statement is phrased lays direct emphasis on this fact, implying that God undertook to drive them out, without putting it under the cover of human action. It was He who drove them to the land from where they will be gathered, which means that they could not return to the land from which they were evacuated.

God's direct action is further emphasized in the following sentences in the verse: "You never thought they would go; while they thought that their fortifications would protect them against God." (Verse 2) You did not expect them to leave, and they could not have imagined that this would happen to them. Within their fortifications, so they believed, they were just too strong to be driven out. They felt themselves secure, forgetting God's power that cannot be stopped by mere fortifications.

"God came upon them from where they had not expected, casting terror into their hearts." (Verse 2) He came upon them from within themselves, not from within their fortifications. He struck fear in their hearts, and so they opened the gates to their fortifications with their own hands. He showed them that they were not in possession of their own souls, and could not control their hearts. They could not defy God with their willpower, let alone with buildings and forts. They reckoned with every possibility except that they would be attacked from within themselves. Thus is the case when God wills something to happen. He approaches it as He knows best and from where He can; He certainly knows everything and is able to accomplish what He wants. There is no need, then, for the means people resort to. Instead, the means for Him are always there, ready to use. All means and causes are of His own making; none is difficult for Him to employ. He is indeed the Almighty, the Wise.

Those unbelievers from among the people of earlier revelations sought to shield themselves from attack by staying within their fortifications, but God came upon them from where they least expected, scaring them to the bone. They thought they had protection within their homes, but God made them destroy their own homes themselves and He allowed the believers to partake in this destruction: "Thus, they destroyed their homes by their own hands, as well as the hands of the believers." (Verse 2) Thus the account of what happened to those people is complete, portrayed in a telling image.

Here the surah adds the first comment: "Learn from their example, you who are endowed with insight." (Verse 2) This instruction comes at the right moment, when minds are ready to receive a lesson and learn from it.

The next verse establishes that since God willed to take them to task for their treachery, they could not escape some form of punishment in this life, in addition to what awaits them in the life to come: "Had it not been for God's having decreed exile for them, He would surely have inflicted [greater] suffering on them in this world. In the life to come they will still endure suffering through the fire." (Verse 3) That they would be made to suffer in this life, in some form or another, was a foregone conclusion. Had God not chosen their evacuation, He would have punished them in some other way, and whatever punishment they would have suffered in this life was in addition to what they will receive in the hereafter.
 
They merited both, "because they have defied God and His Messenger. Whoever defies God — well, God is severe in retribution." (Verse 4) The Arabic word, shaqqu, translated here as 'defied', means to take a side other than God's. As He explains why they merited such punishment, God made His Messenger's side His own. Therefore, in the second half of the verse He mentions their being in defiance of Him only, as this automatically includes defying the Prophet. When defiant people take a side opposite to God's, they behave insolently. Rather stupidly, such small, powerless creatures expose themselves to God's anger and incur His severe retribution.

Thus, as we look at what happened to those unbelievers of the people of earlier religions, we understand the fate that is bound to overtake those who defy God at any time and place. We should not fail to notice that the surah repeatedly refers to them as unbelievers from among the people of earlier revelations'. This is certainly true because they disbelieved in the divine faith in its final and complete form revealed to the Prophet Muhammad (peace be upon him). Those Jews were expecting his message. Moreover, referring to them in this way explains why they were punished. It also reassures the believers of the correctness of what they did to them.

The suirah then reassures the believers that all that they did to those who defied God and His Messenger, such as cutting and burning their palm trees, was right. It thus gives God's verdict on it, particularly because some Muslims were rather unsure about their actions:

Whatever of their palm trees you [believers] may have cut down or left standing on their roots, it was done by God's leave, so that He might disgrace the transgressors. (Verse 5)

Prior to this event and subsequently, the Muslims were and are not permitted to cause such destruction. This case, then, provided an exception, and it needed explanation and reassurance. It is thus explained in this verse that both what they did or did not do in respect of the palm trees was by God's permission. It is He who handled this encounter, putting His will into effect. All that happened was by His leave, for the purpose of bringing disgrace upon the transgressors. Cutting their trees caused the al-Nadir grief, while leaving some standing similarly grieved them because they had to leave these behind.
Thus the believers were reassured that they were only the tool for God's will to be fulfilled.