📗 Surah Al-Hashr – Overview

🪶 Arabic Name: سورة الحشر

📝 Meaning: “The Exile” or “The Gathering”

📍 Classification: Madani (Medinan)

🔢 Total Verses: 24

⏳ Chronological Order of Revelation: 101st Surah revealed (a Mid-Medinan Surah)

📖 Key Themes: Divine Power over Human Plans, The Betrayal of the Banu Nadir and the Hypocrites, The Law of *Fay’* (Spoils), The Virtues of the Muhajirun and Ansar, The Weight of the Qur’an, and the Beautiful Names of Allah (SWT).

🌌 Verse 59:1 — The Cosmic Prelude: Everything Glorifies the Almighty

Estimated placement in timeline: Mid-Medinan (4 AH / 625 CE) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): This verse, while a timeless statement of truth, serves as the majestic opening to a Surah deeply embedded in a specific historical event: the expulsion of the Banu Nadir tribe. Before diving into the human drama of treaties, betrayal, and exile, the Qur’an zooms out to a cosmic scale. It establishes the ultimate sovereign context for everything that is about to unfold. The political victory the Muslims are about to experience is not an isolated event born of their own strategy, but a small manifestation of the will of the All-Mighty, All-Wise King whom the entire universe already glorifies. This opening acts as a theological frame, reminding the listener that human history is a subset of cosmic reality, and all power and wisdom belong to Allah alone.

Referenced Timeline: The Continuous Present & The Eternal. The act of Tasbih (glorification) by creation is a constant, ongoing reality. The divine attributes of “the Exalted in Might, the Wise” are eternal.

• Primary evidence: The Surah is universally accepted as Madani and connected to the Banu Nadir incident. This opening verse is thematically consistent with the rest of the Surah, which attributes the victory directly to Allah’s power, not human might.
• Classical tafsir: All major commentators like Al-Tabari and Ibn Kathir place this verse as the introduction to the story of Banu Nadir. They explain that the glorification by the universe is a prelude to the specific manifestation of Allah’s might (Al-Aziz) and wisdom (Al-Hakim) in the events that are about to be described.

• Location/Context: Madinah, revealed in relation to the Banu Nadir affair.
• Primary Actors: The entire cosmos as subjects, Allah (SWT) as the object of praise.
• Function in Narrative: A theological opening that establishes divine sovereignty as the context for the historical events to follow.
• Evidence Level: High (Certain). The connection of the entire Surah to the Banu Nadir event is a matter of universal scholarly consensus. This verse serves as its thematic introduction.

⚔️ Verses 59:2-5 — The Unexpected Exile: How Fortresses Fail When God Intervenes (Key Event)

Estimated placement in timeline: Mid-Medinan (Rabi’ al-Awwal, 4 AH / August 625 CE) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): This is the historical core of the Surah. The Banu Nadir were one of the three main Jewish tribes in Madinah who had a treaty of mutual defense with the Muslims. After the Muslim setback at Uhud, they became emboldened. They violated their treaty through an assassination attempt on the Prophet Muhammad (ﷺ) when he visited their settlement to ask for their contribution in blood-money, as per their treaty. The Prophet (ﷺ) survived the plot, and this act of treachery constituted a declaration of war. He gave them an ultimatum to leave Madinah. They initially agreed, but were then encouraged to stay and fight by the hypocrites of Madinah, led by Abdullah ibn Ubayy, who promised them military support. The Banu Nadir, confident in their fortified strongholds and the promised aid, refused to leave. The Prophet (ﷺ) and the Muslims then laid siege to their fortresses for about two weeks. Crucially, the promised help from the hypocrites never came. Allah “cast terror into their hearts,” and they surrendered without a major battle. They were exiled from Madinah, allowed to take what their camels could carry, except for their weapons. In their bitterness, they destroyed their own homes from the inside so the Muslims couldn’t benefit from them.

Referenced Timeline: Contemporary Madinah (4 AH). This is a direct, divine commentary on the siege and expulsion of the Banu Nadir.

“It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering. You did not think they would leave, and they thought that their fortresses would protect them from Allah; but Allah came upon them from where they had not expected, and He cast terror into their hearts; they destroyed their houses by their own hands and the hands of the believers.” (Qur’an 59:2)

• Primary evidence: The details in the verses—expulsion, fortresses, destroying their own homes—perfectly match the historical accounts of the Banu Nadir incident found in all major Sira (biographical) works like Ibn Hisham and historical accounts like al-Tabari’s.
• Classical tafsir: All commentators unanimously agree that these verses refer to the Banu Nadir. Ibn Kathir provides a detailed narrative of the entire event, from the assassination plot to the siege and the terms of surrender. He explains that the “first gathering” (li-awwal al-hashr) refers to their first major exile from the Arabian Peninsula, which would be completed later in the time of Caliph Umar (RA) when they were moved from Khaybar to Syria. (Tafsir Ibn Kathir, 59:2-5).

• Location/Context: Madinah, during and immediately after the siege of the Banu Nadir fortresses.
• Primary Actors: The Muslim community, Prophet Muhammad (ﷺ), the Banu Nadir tribe, and the Hypocrites (in the background).
• Function in Narrative: To narrate and interpret a major historical event, attribute victory to Allah, and establish principles of warfare.
• Evidence Level: High (Certain). The historical event is the universally accepted reason for the revelation of the entire Surah, which is often named “Surat Bani Al-Nadir” in classical works.

💰 Verses 59:6-10 — The Economics of Justice: Legislating *Fay’* and Defining the Ideal Community (Legal Ruling)

Estimated placement in timeline: Mid-Medinan (4 AH / 625 CE), immediately following the exile. — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): After the Banu Nadir were exiled, they left behind considerable wealth, especially vast, fertile date palm groves and their homes. This raised a critical legal question: how should this wealth be distributed? Normally, spoils of war (ghanimah) were divided among the soldiers who fought. But this victory was unique; it was achieved through a siege with no actual fighting. The Muslims had not spurred “on horse or camel” to win it. Therefore, a new ruling was needed. These verses were revealed to establish the law of Fay’: property acquired from an enemy who surrenders without a fight. Unlike ghanimah, Fay’ is not for the soldiers alone. Its distribution is at the sole discretion of the Prophet (ﷺ) to be used for the public good. The verses then specify the beneficiaries: Allah and the Messenger (i.e., the state), near relatives, orphans, the needy, and the wayfarer. The explicit purpose was to prevent wealth from circulating only among the rich. This ruling was then used as an opportunity to praise the two foundational groups of the community—the poor Muhajirun (emigrants from Makkah) and the noble Ansar (helpers of Madinah)—and to include all future generations of believers.

Referenced Timeline: Contemporary Madinah. This is a direct legislative response to the economic aftermath of the Banu Nadir’s exile.

“And what Allah restored to His Messenger from them – you did not spur for it any horse or camel, but Allah gives authority to His messengers over whom He wills… so that it will not be a perpetual distribution among the rich from among you.” (Qur’an 59:6-7)

• Primary evidence: The verses explicitly differentiate this situation from a normal battle (“you did not spur for it any horse or camel”), directly linking the ruling to the specific circumstances of the Banu Nadir’s surrender.
• Classical tafsir: Commentators provide extensive details on how the Prophet (ﷺ) implemented this ruling. They narrate that he consulted the Ansar, who graciously agreed that the lands should go to their emigrant brothers. This historical event is seen as the direct embodiment of the spirit of verse 9. The Tafsir literature is unanimous that these verses established the legal category of *Fay’*. (See Tafsir al-Qurtubi on 59:6-10).

• Location/Context: Madinah, dealing with the distribution of property left by the Banu Nadir.
• Primary Actors: The Prophet (ﷺ), the Muhajirun (emigrants), and the Ansar (helpers).
• Function in Narrative: To establish a foundational law of Islamic public finance (*Fay’*), solve a major socio-economic problem, and define the characteristics of the ideal Muslim community.
• Evidence Level: High (Certain). The legal ruling is a direct consequence of the historical event detailed in the previous verses, and the historical implementation is well-documented.

🎭 Verses 59:11-17 — The Anatomy of a Lie: Exposing the Hypocrites’ Empty Promises

Estimated placement in timeline: Mid-Medinan (4 AH / 625 CE), commenting on events during the siege. — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now turns its focus to the “fifth column” within Madinah: the hypocrites (Munafiqin). As mentioned earlier, the Banu Nadir’s decision to defy the Prophet’s (ﷺ) ultimatum and fight was based on firm promises of support from Abdullah ibn Ubayy and his followers. They sent messages to the Banu Nadir, saying, “If you are expelled, we will surely leave with you, and we will not obey anyone against you ever. And if you are fought, we will surely aid you.” These verses are a divine exposé of this secret correspondence. They reveal the cowardice and deception of the hypocrites, stating with certainty that they are liars who would never have fulfilled their promises. The Qur’an deconstructs their psychology: their fear of the Muslims was greater than their fear of God, and their internal disunity meant they could never fight as a cohesive force. The section concludes with a powerful parable comparing the hypocrites’ deception to that of Satan himself.

Referenced Timeline: Contemporary Madinah. The verses reveal the secret conversations and intentions of the hypocrites during the Banu Nadir crisis.

“Have you not observed those who are hypocrites, saying to their brothers who disbelieved among the People of the Scripture, ‘If you are expelled, we will surely leave with you… And if you are fought, we will surely aid you.’ But Allah testifies that they are liars.” (Qur’an 59:11)

• Primary evidence: The content of the verses—the specific promises made to “brothers among the People of the Scripture”—is a direct and precise reference to the historical alliance between the Munafiqin and the Banu Nadir.
• Classical tafsir: Sira and Tafsir works are filled with the details of the messages sent by Abdullah ibn Ubayy to the Banu Nadir, which correspond exactly to the promises quoted in verse 11. Commentators explain that these verses were a form of divine intelligence, revealing the enemy’s plans and intentions to the believers. (See Tafsir Ibn Kathir, 59:11-17).

• Location/Context: Madinah, revealing the secret conspiracies during the Banu Nadir siege.
• Primary Actors: The Hypocrites (led by Abdullah ibn Ubayy) and the Banu Nadir.
• Function in Narrative: To expose the treachery and cowardice of the hypocrites, neutralize their political influence, and teach believers about the nature of satanic deception.
• Evidence Level: High. The specific promises mentioned in the verses are corroborated by detailed historical accounts in Sira and Tafsir as the exact words of the hypocrites to the Banu Nadir.

❤️ Verses 59:18-20 — The Ultimate Accountability: A Soul-Stirring Call to Taqwa

Estimated placement in timeline: Mid-Medinan (4 AH / 625 CE), as a concluding lesson from the event. — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After dissecting the historical event and the actions of the various groups (the defeated enemy, the ideal believers, the treacherous hypocrites), the Surah now pivots to a direct, timeless, and deeply personal address to the believers. The lesson from the downfall of the Banu Nadir is not just about politics and warfare; it’s about the internal spiritual state that leads to success or failure. The Banu Nadir failed because “they forgot Allah, so He made them forget themselves.” This section, therefore, is a powerful call to Taqwa (God-consciousness, mindfulness). It urges every believer to look to their own soul and consider what they are sending forth for the Hereafter. It draws the ultimate conclusion from the preceding historical narrative, framing it in terms of eternal consequences.

Referenced Timeline: The Continuous Present & Eschatological Time. The call to Taqwa is for the believer in every moment, and the comparison between the Companions of the Fire and the Companions of Paradise refers to the final judgment.

“O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow – and fear Allah. Indeed, Allah is Acquainted with what you do. And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient.” (Qur’an 59:18-19)

• Primary evidence: The thematic flow of the Surah makes this section the logical conclusion and moral of the preceding historical account. It generalizes the specific lessons of the Banu Nadir affair into a universal call for all believers.
• Classical tafsir: Commentators see this as the core spiritual takeaway of the Surah. Al-Qurtubi explains that “forgetting themselves” means they forgot to do the righteous deeds that would have saved their own souls. Their heedlessness of God led to their own self-destruction, both in this world (exile) and the next (the Fire).

• Location/Context: Madinah, as a spiritual exhortation following the Banu Nadir incident.
• Primary Actors: The community of believers.
• Function in Narrative: To distill the historical events into a timeless spiritual lesson on accountability, Taqwa, and the ultimate consequences of faith and disbelief.
• Evidence Level: High. This section is the clear thematic culmination of the Surah’s narrative, applying the lessons learned from the historical event directly to the spiritual lives of the believers.

⛰️ Verses 59:21-24 — The Grand Finale: The Weight of the Qur’an and the Majesty of God’s Names

Estimated placement in timeline: Mid-Medinan (4 AH / 625 CE), as the Surah’s conclusion. — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes with one of the most powerful and majestic passages in the entire Qur’an. After the intense historical narrative and the deep spiritual admonitions, these final verses zoom back out to the cosmic scale, but this time with a focus on the two sources of all guidance and power: the Revelation (the Qur’an) and the Revealer (Allah SWT). Verse 21 presents a stunning hypothetical: if this Qur’an, which people hear and sometimes take lightly, were to be sent down upon a mountain, the mountain would humble itself and crumble out of fear of God. This illustrates the immense spiritual gravity of the Revelation. The final three verses then provide a magnificent crescendo of some of Allah’s Most Beautiful Names (Al-Asma al-Husna), reinforcing the ultimate truth that underpinned the entire Surah: all events are governed by the one and only God, the King, the Pure, the Source of Peace, the All-Mighty, the Compeller, the Supremely Great.

Referenced Timeline: The Continuous Present & The Eternal. The description of the Qur’an’s power is a timeless reality, and the Names of Allah are eternal attributes.

“If We had sent down this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.” (Qur’an 59:21)

• Primary evidence: These verses are thematically the most powerful conclusion possible, summarizing the source of the power (Allah) and the guidance (Qur’an) that determined the outcome of the entire historical episode. The style is grand and conclusive.
• Classical tafsir: Commentators have written volumes on these final verses, particularly the Names of Allah. They are considered one of the most potent passages in the Qur’an. Hadith literature also speaks to the virtue of these concluding verses. For example, a narration mentions that whoever recites these last three verses of Surah Al-Hashr in the morning, seventy thousand angels will send blessings upon him until the evening. (Though the authenticity of this specific hadith is debated, it shows the high esteem in which these verses were held).

• Location/Context: Madinah.
• Primary Actors: Allah (SWT) as the subject, and all of humanity as the audience.
• Function in Narrative: To provide a majestic theological conclusion, emphasize the spiritual weight of the Qur’an, and re-affirm the sovereignty and beautiful attributes of Allah.
• Evidence Level: High. The content serves as a perfect theological capstone to the historical and legislative themes of the Surah, a common structural feature in the Qur’an.