59:2 Al-Hashr (The Exile)

وكان إخراجهم منها أول حشر وجلاء كتبه الله عليهم على يد رسوله محمد صلى الله عليه وسلم، فجلوا إلى خيبر، ودلت الآية الكريمة أن لهم حشرا وجلاء غير هذا، فقد وقع حين أجلاهم النبي صلى الله عليه وسلم من خيبر، ثم عمر رضي الله عنه، [أخرج بقيتهم منها].{ مَا ظَنَنْتُمْ } أيها المسلمون { أَنْ يَخْرُجُوا } من ديارهم، لحصانتها، ومنعتها، وعزهم فيها.{ وَظَنُّوا أَنَّهُمْ مَانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ } فأعجبوا بها وغرتهم، وحسبوا أنهم لا ينالون بها، ولا يقدر عليها أحد، وقدر الله تعالى وراء ذلك كله، لا تغني عنه الحصون والقلاع، ولا تجدي فيهم القوة والدفاع.ولهذا قال: { فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا } أي: من الأمر والباب، الذي لم يخطر ببالهم أن يؤتوا منه، وهو أنه تعالى { قذف فِي قُلُوبِهِمُ الرُّعْبَ } وهو الخوف الشديد، الذي هو جند الله الأكبر، الذي لا ينفع معه عدد ولا عدة، ولا قوة ولا شدة، فالأمر الذي يحتسبونه ويظنون أن الخلل يدخل عليهم منه إن دخل هو الحصون التي تحصنوا بها، واطمأنت نفوسهم إليها، ومن وثق بغير الله فهو مخذول، ومن ركن إلى غير الله فهو عليه وبال فأتاهم أمر سماوي نزل على قلوبهم، التي هي محل الثبات والصبر، أو الخور والضعف، فأزال الله قوتها وشدتها، وأورثها ضعفا وخورا وجبنا، لا حيلة لهم ولا منعة معه فصار ذلك عونا عليهم، ولهذا قال: { يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ } وذلك أنهم صالحوا النبي صلى الله عليه وسلم، على أن لهم ما حملت الإبل.فنقضوا لذلك كثيرا من سقوفهم، التي استحسنوها، وسلطوا المؤمنين بسبب بغيهم على إخراب ديارهم وهدم حصونهم، فهم الذين جنوا على أنفسهم، وصاروا من أكبر عون عليها، { فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ } أي: البصائر النافذة، والعقول الكاملة، فإن في هذا معتبرا يعرف به صنع الله تعالى في المعاندين للحق، المتبعين لأهوائهم، الذين لم تنفعهم عزتهم، ولا منعتهم قوتهم، ولا حصنتهم حصونهم، حين جاءهم أمر الله، ووصل إليهم النكال بذنوبهم، والعبرة بعموم اللفظ لا بخصوص السبب، فإن هذه الآية تدل على الأمر بالاعتبار، وهو اعتبار النظير بنظيره، وقياس الشيء على مثله، والتفكر فيما تضمنته الأحكام من المعاني والحكم التي هي محل العقل والفكرة، وبذلك يزداد العقل، وتتنور البصيرة ويزداد الإيمان، ويحصل الفهم الحقيقي، ثم أخبر تعالى أن هؤلاء اليهود لم يصبهم جميع ما يستحقون من العقوبة، وأن الله خفف عنهم.

قوله تعالى "هو الذي أخرج الذين كفروا من أهل الكتاب" يعني يهود بني النضير. قاله ابن عباس ومجاهد والزهري وغير واحد كان رسول الله صلى الله عليه وسلم لما قدم المدينة هادنهم وأعطاهم عهدا وذمة على أن لا يقاتلهم ولا يقاتلوه فنقضوا العهد الذي كان بينهم وبينه فأحل الله بهم بأسه الذي لا مرد له وأنزل عليهم قضاءه الذي لا يصد فأجلاهم النبي صلى الله عليه وسلم وأخرجهم من حصونهم الحصينة التي ما طمع فيها المسلمون وظنوا هم أنها مانعتهم من بأس الله فما أغنى عنهم من الله شيئا وجاءهم من الله ما لم يكن ببالهم وسيرهم رسول الله صلى الله عليه وسلم وأجلاهم من المدينة فكان منهم طائفة ذهبوا إلى أذرعات من أعالي الشام وهي أرض المحشر والمنشر ومنهم طائفة ذهبوا إلى خيبر وكان قد أنزلهم منها على أن لهم ما حملت إبلهم فكانوا يخربون ما في بيوتهم من المنقولات التي يمكن أن تحمل معهم ولهذا قال تعالى "يخربون بيوتهم بأيديهم وأيدي المؤمنين فاعتبروا يا أولي الأبصار" أي تفكروا في عاقبة من خالف أمر الله وخالف رسوله وكذب كتابه كيف يحل به من بأسه المخزي له في الدنيا مع ما يدخره له في الآخرة من العذاب الأليم قال أبو داود حدثنا محمد بن داود وسفيان حدثنا عبدالرزاق أخبرنا معمر عن الزهري عن عبدالرحمن بن كعب بن مالك عن رجل من أصحاب النبي صلى الله عليه وسلم أن كفار قريش كتبوا إلى ابن أبي ومن كان معه ممن يعبد الأوثان من الأوس والخزرج ورسول الله صلى الله عليه وسلم يومئذ بالمدينة قبل رجعة بدر إنكم أدنيتم صاحبنا وإنا نقسم بالله لنقاتلنه أو لنخرجكم أو لنسيرن إليكم بأجمعنا حتى نقتل مقاتلتكم ونسبي نساءكم فلما بلغ ذلك عبدالله بن أبي ومن كان معه من عبدة الأوثان أجمعوا لقتال النبي صلى الله عليه وسلم فلما بلغ ذلك النبي صلى الله عليه وسلم لقيهم فقال لقد بلغ وعيد قريش منكم المبالغ ما كانت تكيدكم بأكثر مما تريد أن تكيدوا به أنفسكم يريدون أن يقاتلوا أبناءكم وإخوانكم فلما سمعوا ذلك من النبي صلى الله عليه وسلم تفرقوا فبلغ ذلك كفار قريش فكتبت كفار قريش بعد وقعه بدر إلى اليهود إنكم أهل الحلقة والحصون وإنكم لتقاتلن مع صاحبنا أو لنفعلن كذا وكذا ولا يحول بيننا وبين خـدم نسائكم شيء وهو الخلاخيل فلما بلغ كتابهم النبي صلى الله عليه وسلم أيقنت بنو النضير بالغدر فأرسلوا إلى النبي صلى الله عليه وسلم اخرج إلينا في ثلاثين رجلا من أصحابك ليخرج منا ثلاثون حبرا حتى نلتقي بمكان النصف وليسمعوا منك فإن صدقوك وآمنوا بك آمنا بك فلما كان الغد غدا عليهم رسول الله صلى الله عليه وسلم بالكتائب فحصرهم فقال لهم" إنكم والله لا تؤمنون عندي إلا بعهد تعاهدوني عليه" فأبوا أن يعطوه عهدا فقاتلهم يومهم ذلك ثم غدا من الغد على بني قريظة بالكتائب وترك بني النضير ودعاهم إلى أن يعاهدوه فعاهدوه فانصرف عنهم وغدا إلى بني النضير بالكتائب فقاتلهم حتى نزلوا على الجلاء فجلت بنو النضير واحتملوا ما أقلت الإبل من أمتعتهم وأبواب بيوتهم وخشبها وكان نخل بني النضير لرسول الله صلى الله عليه وسلم خاصة أعطاه الله إياها وخصه بها فقال تعالى "وما أفاء الله على رسوله منهم فما أوجفتم عليه من خيل ولا ركاب" نقول بغير قتال فأعطى النبي صلى الله عليه وسلم أكثرها للمهاجرين قسمها بينهم وقسم منها لرجلين من الأنصار وكانا ذوي حاجة ولم يقسم من الأنصار غيرهما وبقي منها صدقة رسول الله صلى الله عليه وسلم التي في أيدي بني فاطمة ولنذكر ملخص غزوة بني النضير على وجه الاختصار والله المستعان. وكان سبب ذلك فيما ذكره أصحاب المغازي والسير أنه لما قتل أصحاب بئر معونة من أصحاب رسول الله صلى الله عليه وسلم رضي الله عنهم وكانوا سبعين وأفلت منهم عمرو بن أمية الضمري فلما كان في أثناء الطريق راجعا إلى المدينة قتل رجلين من بني عامر وكان معهما عهد من رسول الله صلى الله عليه وسلم وأمان لم يعلم به عمرو فلما رجع أخبر رسول الله صلى الله عليه وسلم فقال له رسول الله صلى الله عليه وسلم "لقد قتلت رجلين لأدينهما" وكان بين بني النضير وبني عامر حلف وعهد فخرج رسول الله صلى الله عليه وسلم إلى بني النضير ليستعينهم في دية ذينك الرجلين وكانت منازل بني النضير ظاهر المدينة على أميال منها شرقيها. قال محمد بن إسحاق بن يسار فى كتابه السيرة ثم خرج رسول الله إلى بني النضير يستعينهم فى دية ذينك القتيلين من بني عامر الذين قتلهما عمرو بن أمية الضمري للجوار الذي كان رسول الله صلى الله عليه وسلم عقد لهما فيمـا حدثني يزيد بن رومان وكان بين بني النضير وبني عامر عقد وحلف فلما أتاهم رسول الله صلى الله عليه وسلم يستعينهم في دية ذينك القتيلين قالوا نعم يا أبا القاسم نعينك على ما أحببت مما استعنت بنا عليه ثم خلا بعضهم ببعض فقالوا إنكم لن تجدوا الرجل على مثل حاله هذه - ورسول الله صلى الله عليه وسلم إلى جنب جدار من بيوتهم - فمن رجل يعلو على هذا البيت فيلقي عليه صخره فيريحنا منه؟ فانتدب لذلك عمرو بن جحاش بن كعب أحدهم فقال أنا لذلك فصعد ليلقي عليه صخرة كما قال ورسول الله صلى الله عليه وسلم في نفر من أصحابه فيهم أبو بكر وعمر وعلي رضي الله عنهم فأتى رسول الله صلى الله عليه وسلم الخبر من السماء بما أراد القوم فقام وخرج راجعا إلى المدينة فلما استلبث النبي صلى الله عليه وسلم أصحابه قاموا في طلبه فلقوا رجلا مقبلا من المدينة فسألوه عنه فقال رأيته داخلا المدينة فأقبل أصحاب رسول الله صلى الله عليه وسلم حتى انتهوا إليه فأخبرهم الخبر بما كانت يهود أرادت من الغدر به وأمر رسول الله صلى الله عليه وسلم بالتهيؤ لحربهم والمسير إلهم ثم سار حتى نزل بهم فتحصنوا منه في الحصون فأمر رسول الله صلى الله عليه وسلم بقطع النخل والتحريق فيها فنادوه أن يا محمد قد كنت تنهي عن الفساد في الأرض وتعيبه على من يصنعه فما بال قطع النخل وتحريقها؟ وقد كان رهط من بني عوف بن الخزرج منهم عبدالله بن أبي بن سلول ووديعة بن مالك بن أبي قوقل وسويد وداعس قد بعثوا إلى بني النضير أن اثبتوا وتمنعوا فإنا لن نسلمكم إن قوتلتم قاتلنا معكم وإن خرجتم خرجنا معكم فتربصوا ذلك من نصرهم فلم يفعلوا وقذف في قلوبهم الرعب فسألوا رسول الله صلى الله عليه وسلم أن يجليهم ويكف عن دمائهم على أن لهم ما حملت الإبل من أموالهم إلا الحلقة ففعل فاحتملوا من أموالهم ما استقلت به الإبل فكان الرجل منهم يهدم بيته عن إيجاف بابه فيضعه على ظهر بعيره فينطلق به فخرجوا إلى خيبر ومنهم من سار إلى الشام وخلوا الأموال إلى رسول الله صلى الله عليه وسلم فكانت لرسول الله خاصة يضعها حيث يشاء فقسمها على المهاجرين الأولين دون الأنصار إلا سهل بن حنيف وأبا دجانه سماك بن خرشة ذكرا فقرا فأعطاهما رسول الله صلى الله عليه وسلم قال ولم يسلم من بني النضير إلا رجلان يامين بن عمرو بن كعب عم عمرو بن جحاش وأبو سعد بن وهب أسلما على أموالهما فأحرزاها. قال ابن إسحاق قد حدثني بعض آل يامين أن رسول الله صلى الله عليه وسلم قال ليامين" ألم تر ما لقيت من ابن عمك وما هم به من شأني" فجعل يامين بن عمرو لرجل جعلا على أن يقتل عمرو بن جحاش فقتله فيما يزعمون. قال ابن إسحاق ونزل في بني النضر سورة الحشر بأسرها وهكذا روى يونس بن بكير عن ابن إسحاق بنحو ما تقدم فقوله تعالى "هو الذي أخرج الذين كفروا من أهل الكتاب" يعني بني النضير "من ديارهم لأول الحشر" قال ابن أبي حاتم حدثنا أبي حدثنا ابن أبي عمر حدثنا سفيان عن أبي سعد عن عكرمة عن ابن عباس قال: من شك في أن أرض المحشر ههنا يعني الشام فليقرأ هذه الآية "هو الذي أخرج الذين كفروا من أهل الكتاب من ديارهم لأول الحشر" قال لهم رسول الله صلى الله عليه وسلم"اخرجوا" قالوا إلى أين؟ قال "إلى أرض المحشر" وحدثنا أبو سعيد الأشج حدثنا أبو أسامة عن عوف عن الحسن قال لما أجلى رسول الله صلى الله عليه وسلم بني النضير قال "هذا أول الحشر وأنا على الأثر" ورواه ابن جرير عن بندار عن ابن أبي عدي عن عوف عن الحسن به. وقوله تعالى "ما ظننتم أن يخرجوا" أي في مدة حصاركم لهم وقصرها وكانت ستة أيام مع شده حصونهم ومنعتها ولهذا قال تعالى "وظنوا أنهم مانعتهم حصونهم من الله فأتاهم الله من حيث لم يحتسبوا" أي جاءهم من أمر الله ما لم يكن لهم في بال كما قال تعالى في الآية الأخرى "قد مكر الذين من قبلهم فاتي الله بنيانهم من القواعد فخر عليهم السقف من فوقهم وأتاهم العذاب من حيث لا يشعرون" وقوله تعالى "وقذف في قلوبهم الرعب" أي الخوف والهلع والجزع وكيف لا يحصل لهم ذلك وقد حاصرهم الذي نصر بالرعب مسيرة شهر صلوات الله وسلامه عليه. وقوله "يخربون بيوتهم بأيدهم وأيدي المؤمنين" قد تقدم تفسير ابن إسحاق لذلك وهو نقض ما استحسنوه من سقوفهم وأبوابهم وتحملها على الإبل وكذا قال عروه بن الزبير وعبدالرحمن بن زيد بن أسلم وغير واحد وقال مقاتل بن حيان كان رسول الله صلى الله عليه وسلم يقاتلهم فإذا ظهر على درب أو دار هدم حيطانها ليتسع المكان للقتال وكان اليهود إذا علوا مكانا أو غلبوا على درب أو دار نقبوا من أدبارها ثم حصنوها ودربوها يقول الله تعالى "فاعتبروا يا أولي الأبصار".

Which was revealed in Al-Madinah

Ibn `Abbas used to call this chapter, `Surah Bani An-Nadir.' Sa`id bin Mansur recorded that Sa`id bin Jubayr said, "I asked Ibn `Abbas about Surat Al-Hashr and he said, `It was revealed about Bani An-Nadir."' Al-Bukhari and Muslim recorded it using another chain of narration from Ibn `Abbas. Al-Bukhari also recorded it from Abu `Awanah, from Abu Bishr from Sa`id bin Jubayr, who said, "I asked Ibn `Abbas, `Surat Al-Hashr' He said, `Surah Bani An-Nadir."'

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

Everything glorifies Allah in its own Way

Allah states that everything that exists in the heavens and on the earth praises, glorifies, reveres and prays to Him and affirms His Oneness. Allah said in another Ayah,

تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ

(The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification.)(17:44) Allah's statement,

وَهُوَ الْعَزِيزُ

(And He is the Almighty) meaning of invincible majesty,

الْحَكِيمُ

(the All-Wise.) in what He decrees and legislates.

The End that Bani An-Nadir suffered

Allah said,

هُوَ الَّذِى أَخْرَجَ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ

(He it is Who drove out the disbelievers among the People of the Scripture) referring to the Jewish tribe of Bani An-Nadir, according to Ibn `Abbas, Mujahid, Az-Zuhri and several others. When the Messenger of Allah ﷺ migrated to Al-Madinah, he made a peace treaty with the Jews stipulating that he would not fight them and they would not fight him. They soon betrayed the treaty that they made with Allah's Messenger ﷺ. Therefore, Allah sent His torment down on them; it can never be averted, and His appointed destiny touched them; it can never be resisted. The Prophet forced them to evacuate and abandon their fortified forts that Muslims did not think they would ever control. The Jews thought that their fortifications will save them from Allah's torment, but they did not help them against Allah in the least. Then, that which they did not expect came to them from Allah, and Allah's Messenger ﷺ forced them to leave Al-Madinah. Some of them went to Adhri`at in the area of Ash-Sham, which is the area of the grand Gathering and Resurrection, while others went to Khaybar. The Prophet allowed them to evacuate their forts and take whatever their camels could carry. They destroyed the property that they could not carry. This is why Allah the Exalted said,

يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِى الْمُؤْمِنِينَ فَاعْتَبِرُواْ يأُوْلِى الاٌّبْصَـرِ

(they demolished their own dwellings with their own hands and the hands of the believers Then take admonition, O you with eyes.) meaning, "Contemplate the end of those who defied Allah's command, contradicted His Messenger and denied His Book. See how Allah's humiliating torment struck them in this life, as well as, the painful torment that Allah has reserved for them in the Hereafter." Abu Dawud recorded that `Abdur-Rahman bin Ka`b bin Malik said that one of the Prophet's Companions said, "The Quraysh idolators wrote to `Abdullah bin Ubayy and those who were still worshipping idols among the tribes of Al-Aws and Al-Khazraj. The Messenger of Allah ﷺ was in Al-Madinah at the time, before the battle of Badr occurred. They wrote: `You have given refuge to our citizen. We swear by Allah, you should fight him, or we will expel you or gather all our forces, until we kill your soldiers and take your women captive.' When the news of this threat reached `Abdullah bin Ubayy and the idolators of Al-Aws and Al-Khazraj, they prepared to fight the Prophet . The news of this reached the Prophet and he went to them saying,

«لَقَدْ بَلَغَ وَعِيدُ قُرَيْشٍ مِنْكُمُ الْمَبَالِغَ، مَا كَانَتْ تَكِيدُكُمْ بِأَكْثَرَ مِمَّا تُرِيدُ أَن تَكِيدُوا بِهِ أَنْفُسَكُمْ، تُرِيدُونَ أَنْ تُقَاتِلُوا أَبْنَاءَكُمْ وَإِخْوَانَكُم»

(The threat of the Quraysh has caused you extreme anxiety! The Quraysh cannot cause you more harm than what you will cause yourselves by your actions. Do you want to fight your children and brethren) When they heard these words from the Prophet , they dis- persed and the news of what happened reached the Quraysh idolators. After the battle of Badr, the Quraysh idolators wrote to the Jews of Al-Madinah, `You have armor and forts! You should fight our citizen or we will do such and such to you, and nothing will prevent us from acquiring your women.'The news of this letter also reached the Prophet and Bani An-Nadir intended to betray their treaty. Bani An-Nadir sent a message to the Prophet asking him to come with thirty of his Companions to meet thirty of their rabbis half way, from either side. They said that the rabbis would listen to the Prophet and if they believe in him, the rest of Bani An-Nadir would believe. They intended to kill the Messenger , and Allah informed His Messenger of this plot before they could harm him. The next day, the Prophet gathered his forces and laid siege to their area, saying to them,

«إِنَّكُمْ وَاللهِ لَا تَأْمَنُونَ عِنْدِي إِلَّا بِعَهْدٍ تُعَاهِدُونَنِي عَلَيْه»

(By Allah ! You will not be safe until and unless you renew your peace treaty with me.) They refused to do so, and the Prophet fought them the rest of that day. The next morning, the Prophet laid siege to the tribe of Bani Qurayzah and left Bani An-Nadir alone that day. The Prophet ordered Bani Qurayzah to sign a new treaty of peace, and they accepted. The Prophet left Bani Qurayzah and went back to Bani An-Nadir with his forces and fought them until they agreed to surrender in return for safe passage out of Al-Madinah. Bani An-Nadir evacuated Al-Madinah and took with them all whatever their camels could carry from their furniture, including even the wood and the doors to their houses. The date trees of Bani An-Nadir were granted to the Messenger by Allah when He said,

وَمَآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلاَ رِكَابٍ

(And what Allah gave as booty to His Messenger from them -- for this you made no expedition with either cavalry or camelry) that is, what you earned without a fight. The Prophet divided most of their trees between the emigrants and gave to only two men who were poor from Al-Ansar. He did not give the Ansar any of it, except for these two men. The Prophet kept a part of the war booty for himself and that part of charity of the Prophet was transferred to the administration of his daughter's children, i.e., children of Fatimah." However, let us summarize the battle of Bani An-Nadir here. From Allah alone we seek help.

The Reason behind the Battle of Bani An-Nadir

After the seventy Companions whom the Prophet sent to teach the Qur'an were killed at the area of Bi'r Ma`unah, excluding `Amr bin Umayyah Ad-Damri, who killed two men from the tribe of Bani `Amir on his way back to Al-Madinah. He did not know that these two men had a promise of safe passage from Allah's Messenger ﷺ. When he went back to Al-Madinah, he told the Prophet what happened and the Prophet said,

«لَقَدْ قَتَلْتَ رَجُلَيْنِ لَأَدِيَنَّهُمَا»

(You have killed two men, I shall pay the blood money for them.) Bani An-Nadir and Bani `Amir were allies and had treaties. The Prophet asked Bani An-Nadir to help pay the blood money for the two dead men. The area of Bani An-Nadir was in a suburb of Al-Madinah, a few miles to the east. In his book of Sirah, Muhammad bin Ishaq bin Yasar said; "Then the Messenger of Allah ﷺ went to Bani An-Nadir to ask them for financial help to pay the blood money of the two men from Bani `Amir, who were killed by `Amr bin Umayyah Ad-Damri. They had a promise of safe passage from the Prophet according to the (subnarrator) Yazid bin Ruman. Bani An-Nadir and Bani `Amir had a treaty and were allies. When Allah's Messenger ﷺ went to Bani An-Nadir asking them for help to pay the blood money for the two men, they said, `Yes, O Abu Al-Qasim! We will help you, since you asked us for help.' Yet, when they met each other in secret, they said, `You will not find a better chance with this man than this,' while the Messenger of Allah ﷺ was sitting next to a wall of one of their houses. They said, `Who will ascend this wall and drop a stone on this man and rid us of his trouble' `Amr bin Jihash bin Ka`b volunteered and ascended the wall of the house to drop a stone on the Messenger . The Messenger of Allah ﷺ was sitting with several of his Companions, such as Abu Bakr, `Umar and `Ali. The news of this plot was conveyed to the Prophet from heaven, and he stood up and went back to Al-Madinah. When the Companions thought that the Messenger was absent for a long time, they went to see where he was and saw a man coming from Al-Madinah. They asked him, and he said that he saw the Prophet enter Al-Madinah. The Messenger's Companions went to him, and he told them the news of the betraying plot that the Jews planned against him. He ordered them to prepare for war and to march forth to Bani An-Nadir. The Prophet gathered his forces and marched to the area of Bani An-Nadir, who had taken refuge in their fortified forts. The Messenger ﷺ ordered their date trees be cut down and burned. The Jews heralded at the Prophet, `O Muhammad! You used to forbid mischief in the earth and blame those who did it. Why is it that you had the date trees cut down and burned' Meanwhile, `Abdullah bin Ubayy bin Salul, Wadi`ah, Malik bin Abi Qawqal, Suwayd, Da`is and several other men who all belonged to the tribe of Al-Khazraj bin Bani `Awf, sent a message to Bani An-Nadir saying, `Be firm and strong. We will never abandon you. If you are fought against, we will fight along with you and if you are forced to leave Al-Madinah, we will accompany you.' The Jews waited for this claim of support, but the hypocrites did not deliver. Allah cast terror in the hearts of the Jews. They asked the Messenger to allow them safe passage out of Al-Madinah and to spare their lives. In return, they would only take what their camels could carry, except for weapons. The Prophet agreed. The Jews collected all the wealth their camels could transport. One of the Jews would demolish his own house around its door, so that he could carry the door on the back of his camel. Bani An-Nadir moved to Khaybar, and some of them went to Ash-Sham. They left all that remained behind for the Messenger of Allah ﷺ, who had control over how it was to be divided. The Prophet divided it between the emigrants and none of Al-Ansar got a share, except for Sahl bin Hunayf and Abu Dujanah Simak bin Kharashah. They said that they were poor and the Messenger of Allah ﷺ gave them their share. Only two men from Bani An-Nadir embraced Islam, Yamin bin Umayr bin Ka`b bin `Amr bin Jihash and Abu Sa`d bin Wahb and they saved their wealth due to their acceptance of Islam." Ibn Ishaq continued, "Some of the offspring of Yamin narrated to me that the Messenger of Allah ﷺ said to Yamin,

«أَلَمْ تَرَ مَا لَقِيتُ مِنَ ابْنِ عَمِّكَ وَمَا هَمَّ بِهِ مِنْ شَأْنِي؟»

(Have you not heard what your cousin plotted to do against me) Yamin bin `Umayr promised someone a reward if he killed his cousin `Amr bin Jihash, and someone killed him, according to their claim" Ibn Ishaq then said, "All of Surat Al-Hashr was revealed about Bani An-Nadir. " A similar story was recorded by Yunus bin Bukayr from Ibn Ishaq. Allah's statement,

هُوَ الَّذِى أَخْرَجَ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ

(He it is Who drove out the disbelievers among the People of the Scripture) refers to Bani An-Nadir,

مِن دِيَـرِهِمْ لاًّوَّلِ الْحَشْرِ

(from their homes at the first gathering.) Allah said,

مَا ظَنَنتُمْ أَن يَخْرُجُواْ

(You did not think that they would get out.) i.e., within the few days you laid siege against them. The Companions had surrounded their forts for only six days, and their forts were fortified and formidable. This is why Allah the Exalted said,

وَظَنُّواْ أَنَّهُمْ مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللَّهِ فَأَتَـهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُواْ

(And they thought that their fortresses would defend them from Allah! But Allah reached them from a place where they expected it not.) meaning, there came to them from Allah what they did not expect or anticipate. Allah said in another Ayah,

قَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَى اللَّهُ بُنْيَـنَهُمْ مِّنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِن فَوْقِهِمْ وَأَتَـهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ

(Those before them indeed plotted, but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive.)(16:26) Allah said,

وَقَذَفَ فِى قُلُوبِهِمُ الرُّعْبَ

(and He cast terror into their hearts) means, Allah cast fear, terror and fright in their hearts, and why would that not happen to them He who was given victory, by Allah frightening his enemies the distance of a month, laid siege to them. May Allah's peace and blessings be on the Prophet. As in Ibn Ishaq's explanation -- which preceded;

يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِى الْمُؤْمِنِينَ

(that they demolished their own dwellings with their own hands and the hands of the believers.) the Jews brought down what they wanted to transport from their roofs and doors, so that they could carry them on camels. Similar was said by `Urwah bin Az-Zubayr, `Abdur-Rahman bin Zayd bin Aslam and several others. Allah's statement,

وَلَوْلاَ أَن كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلاَءَ لَعَذَّبَهُمْ فِى الدُّنْيَا

(And had it not been that Allah had decreed exile for them, He would certainly have punished them in this world;) meaning, if it was not for the fact that Allah had already decreed that they would evacuate Al-Madinah, leaving behind their homes and wealth, He would have sent another type of punishment upon them, such as being killed and captured. This was said by Az-Zuhri. `Urwah, As-Suddi and Ibn Zayd said that Allah decreed that the Jews would be punished in the life of this world and face the torment of the fire of Hell He prepared for them in the Hereafter. Allah said,

وَلَهُمْ فِى الاٌّخِرَةِ عَذَابُ النَّارِ

(and in the Hereafter theirs shall be the torment of the Fire.) meaning, it is a matter ordained that they will surely face,

ذَلِكَ بِأَنَّهُمْ شَآقُّواْ اللَّهَ وَرَسُولَهُ

(That is because they opposed Allah and His Messenger.) means, Allah prepared this specific punishment and sent His Messenger and his Companions against them, because they defied Allah and His Messenger and denied the good news that Allah sent forth in the Books of previous Messengers regarding the coming of Muhammad ﷺ. The Jews knew these facts about Muhammad ﷺ just as they knew their own children. Allah said,

وَمَن يُشَآقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

(And whosoever opposes Allah, then verily, Allah is Severe in punishment.)

The Prophet Cut down the Date Trees of the Jews by the Leave of Allah

Allah said,

مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِىَ الْفَـسِقِينَ

(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.) Linah is an especially good type of date tree. Abu `Ubaydah said that Linah is a different kind of dates than `Ajwah and Barni. Several others said that Linah refers to every type of date fruits, except for the `Ajwah (ripen dates), while Ibn Jarir said that it refers to all kinds of date trees. Ibn Jarir quoted Mujahid saying that it also includes the Buwayrah type. When the Messenger of Allah laid siege to Bani An-Nadir, to humiliate them and bring fear and terror to their hearts, he ordered their date trees to be cut down. Muhammad bin Ishaq narrated that Yazid bin Ruman, Qatadah and Muqatil bin Hayyan said, "Bani An-Nadir sent a message to the Messenger , saying that he used to outlaw mischief in the earth, so why did he order that their trees be cut down Allah sent down this honorable Ayah stating that whatever Linah was felled or left intact by the Muslims, has been done by His permission, will, leave and pleasure to humiliate and disgrace the enemy and degrade them." Mujahid said, "Some of the emigrants discouraged others from chopping down the date trees of Jews, saying that they were war spoils for Muslims. The Qur'an approved of the actions of those who discouraged and those who approved of cutting these trees, stating that those who cut them or did not, did so only by Allah's leave." There is also a Hadith narrated from the Prophet with this meaning. An-Nasa'i recorded that Ibn `Abbas said about Allah's statement,

مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِىَ الْفَـسِقِينَ

(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.) "They forced them to come down from their forts and were ordered to cut their trees cut down. So the Muslims hesitated, and some of them said, `We cut down some and left some. We must ask Allah's Messenger ﷺ if we will earn a reward for what we cut and if we will be burdened for what we left intact.' Allah sent down this Ayah, t

مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ

(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah)." Imam Ahmad recorded that Ibn `Umar said that the Messenger of Allah ﷺ ordered that the date trees of Bani An-Nadir be cut down and burned. The Two Sahihs collected a similar narration. Al-Bukhari recorded that `Abdullah bin `Umar said,"Bani An-Nadir and Bani Qurayzah fought (against the Prophet ), and the Prophet exiled Bani An-Nadir and allowed Bani Qurayzah to remain in their area until later, when the Prophet fought against Qurayzah. Their men were executed and their women, children and wealth were confiscated and divided among Muslims. Some of them, however, were saved because they returned to the Prophet's side, who granted them asylum, and they embraced Islam. All of the Jews of Al-Madinah, Bani Qaynuqa`, the tribe of `Abdullah bin Salam, Bani Harithah and the rest of the Jewish tribes in Al-Madinah were exiled." The Two Sahihs also recorded from Ibn `Umar that the Messenger of Allah ﷺ burned down the date trees of Bani An-Nadir and had them cut down the date palms of Al-Buwayrah. Allah the Exalted and Most Honored revealed this Ayah,

مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِىَ الْفَـسِقِينَ

(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.)" Muhammad bin Ishaq reported that the battle of Bani An-Nadir occurred after the battles of Uhud and Bi'r Ma`unah.

It is He Who expelled those who disbelieved of the People of the Scripture namely the Jews of the Banū al-Nadīr from their homelands from their dwellings at Medina at the first exile that is their exile to Syria the last exile being their banishment to Khaybar by ‘Umar during his caliphate. You did not think O believers that they would go forth and they thought that they would be protected māni‘atuhum is the predicate of an ‘that’ by their fortresses husūnuhum the agent of the verb māni‘atuhum with which the predication is completed from God from His chastisement. But God His command and His chastisement came at them from whence they had not reckoned from whence had never occurred to them from the part of the believers and He cast terror ru‘b or ru‘ub into their hearts by having their chief Ka‘b b. al-Ashraf slain destroying as they did read yukharribūna; or yukhribūna derived from 4th form akhraba their houses in order to take away with them what they valued of wood and so on with their own hands and the hands of the believers. So take heed O you who have eyes!

(1) The original word used in the text is 'hashr' which means 'gathering' or 'mustering' and after which this Surah is named. In the present context, it may be interpreted in two different ways. One, that it refers to the gathering of the Muslims who ordered the Jews to leave Madinah due to their constant conspiracies and breaches of the treaty they had with the Muslims. According to this interpretation, the verse means that the Jews of Bani Nadir were made to leave the city at the first gathering of the Muslims without fighting and without any further attempt to attack them. The second interpretation is that it refers to the gathering of the Jews for the purpose of emigration. In this case the verse indicates that it was their first exile before which they did not face such a situation. It has another subtle indication to the fact that this was their first exile which will be followed by another one, i.e. the exile faced by the Jews in the days of Sayyidna ` Umar . (Muhammad Taqi Usmani)

لِأَوَّلِ الْحَشْرِ‌ (...at the time of the first gathering...59:2). The word hashr means 'to rise'. One reason for referring to it as the 'first mustering' is given by Maulana Thanawi (رح) in his Tafsir. They were settled at one place since ancient times. This event of banishment took place for the first time in their life. The second reason could be that all the non-Muslims of the Arabian peninsula would have to be evacuated in future, so that the peninsula might become a strong fortress of Islam. As a result, a second banishment was to take place at some later time. This happened during the caliphate of ` Umar ؓ ، the Holy Prophet's Second Successor. He banished all the Jews who had settled in Khaibar. He ordered all the Jews to leave the Arabian peninsula. From this point of view, Banu Nadir's banishment is the 'first banishment' and the 'second banishment' took place in the time of Sayyidna ` Umar ؓ .

فَأَتَاهُمُ اللَّـهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا (...But Allah came to them from where they did not expect... 59:2). The phrase 'Allah came' means 'the command of Allah and His obedient angels came'.

يُخْرِ‌بُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ (...they were spoiling their homes with their own hands and with the hands of the believers....59:2) Banu Nadir had spoiled their houses by removing their doors and shutters. 'Spoiling their homes with the hands of the believers' means that when the Jews locked themselves up in their fortresses, the Muslims destroyed the trees and homes outside the fortresses to make them surrender.

(All that is in the heavens and all that is in the earth glorifieth Allah� Allah is Able to do all things) [59:1-6]. The commentators of the Qur'an said: �This verse was revealed about Banu'l-Nadir. When the Prophet, Allah bless him and give him peace, moved to Medina, they signed a treaty with him in which they agreed not fight against him or with him and the Messenger of Allah, Allah bless him and give him peace, consented. Then when the Messenger of Allah, Allah bless him and give him peace, defeated the idolaters at Badr, Banu'l-Nadir said: 'By Allah, he is the Prophet whose description we find in the Torah; he will not be defeated'. However, when the Muslims were defeated at Uhud, they broke their pledge and showed enmity toward the Messenger of Allah, Allah bless him and give him peace, and Muslims. The Messenger of Allah, Allah bless him and give him peace, surrounded them and then they signed a settlement treaty in which it was agreed that they leave Medina�. Abu Muhammad al-Hasan ibn Muhammad al-Farisi informed us> Muhammad ibn 'Abd Allah ibn al-Fadl al-Tajir> Ahmad ibn Muhammad ibn al-Husayn al-Hafiz> Muhammad ibn Yahya> 'Abd al-Razzaq> Ma'mar> al-Zuhri> Ibn Ka'b ibn Malik> one of the Companions of the Prophet, Allah bless him and give him peace, who related that the unbelievers of Quraysh wrote the following to the Jews after the Battle of Badr: �You are people of armaments and fortresses. Verily, you either fight our man or we shall do this and that, such that nothing will prevent us from the bracelets on your women's anklets�. When their letter reached the Jews, the Banu'l-Nadir were unanimously in favour of treason. They sent to the Prophet, Allah bless him and give him peace, saying: �Come with thirty of your men and we will send thirty of our men. Let us meet in a location halfway between you and us so that our men hear you and if they believe in you, we will all believe in you�. However, when they reached a certain location, some Jews said: �How are you going to get to him when he has with him thirty of his Companions who all desire to die before him? Send to him and say: 'How are we going to understand [what you are going to say to us] when there are sixty of us? Come along with three of your Companions and three of our scholars will meet you.