Hyperlinks to footnotes in Urdu

Historical perspectives of this chapter.

To properly understand the themes of this surah, it’s essential to take a look at the history of the Jews of Madinah Tayyibah and the Hijaz, because without this, one cannot precisely know what the real reasons were behind the Messenger of Allah’s (peace be upon him) eventual dealings with their various tribes.
No authenticated history of the Jews of Arabia exists in the world. They themselves left behind no writing, in the form of any book or inscription, that could shed light on their past. And Jewish historians and writers outside Arabia made no mention of them — the reason given for this is that upon coming to the Arabian Peninsula, they became separated from the rest of their fellow religionists, and the Jews of the world did not count them among their own at all, because they had abandoned Hebrew culture, language, and even names in favor of adopting Arab ways. The inscriptions found in the archaeological remains of the Hijaz show no trace of Jews before the first century CE, and even among those, only a few Jewish names are found. Therefore, most of the history of the Jews of Arabia rests on oral traditions that were current among the Arabs, a good portion of which the Jews themselves had spread.
The Jews of the Hijaz claimed that they first came and settled here at the end of the era of the Prophet Musa (peace be upon him). The story they told was that Musa (peace be upon him) had sent an army to drive the Amalekites out of the region of Yathrib, and had commanded that not a single person of that nation be left alive. This army of the Children of Israel, upon arriving there, carried out the Prophet’s command, but the king of the Amalekites had a son who was a very handsome young man; they let him live and brought him back with them to Palestine. By that time, Musa had already passed away. His successors strongly objected that leaving an Amalekite alive was a clear violation of the Prophet’s command and the ordinances of the Mosaic Law. On this basis, they expelled this army from their community, and it was forced to return to Yathrib and settle there (Kitab al-Aghani, vol. 19, p. 94). In this way, the Jews claimed, as it were, that they had been settled there since 1200 BCE. But in reality there is no proof of this, and it is most likely that the Jews fabricated this legend in order to impress upon the Arabs their ancient origins and noble lineage.
The second Jewish migration, according to the Jews’ own tradition, occurred in 587 BCE, when Nebuchadnezzar, the king of Babylon, destroyed Jerusalem and scattered the Jews throughout the world. The Jews of Arabia said that at that time several of their tribes came and settled in Wadi al-Qura, Tayma, and Yathrib (Futuh al-Buldan, al-Baladhuri). But there is no historical proof of this either. It is not unlikely that through this too they wished to establish their antiquity.
What is actually established is that when the Romans massacred the Jews in Palestine in 70 CE, and then completely expelled them from that land in 132 CE, during this period many Jewish tribes fled and took refuge in the Hijaz, since this region lay adjacent to the south of Palestine. Coming here, wherever they saw springs and green, fertile places, they settled, and then gradually, through their scheming and usury, they took possession of them. Ailah, Maqna, Tabuk, Tayma, Wadi al-Qura, Khadak, and Khaybar came under their control during this period. And Banu Qurayzah, Banu Nadir, Banu Yahdal, and Banu Qaynuqa also came and occupied Yathrib during this same period.
Among the tribes that settled in Yathrib, Banu Nadir and Banu Qurayzah were more distinguished, because they belonged to the class of priests (Kohens); they were considered of noble lineage among the Jews and held religious leadership within their community. When these people came and settled in Madinah, some other Arab tribes were living there, whom they suppressed, and effectively became the masters of this lush, fertile place. About three centuries later, in 450 or 451 CE, the great flood of Yemen occurred, which was mentioned in the second ruku of Surah Saba. Because of this flood, various tribes of the nation of Saba were forced to leave Yemen and spread out into different parts of Arabia. Among them, the Ghassanids settled in Syria, the Lakhmids in Hira (Iraq), Banu Khuza’ah between Jeddah and Makkah, and the Aws and Khazraj settled in Yathrib. Since the Jews dominated Yathrib, at first they did not let the Aws and Khazraj gain any real foothold, and these two Arab tribes were forced to settle on barren lands where even basic sustenance was hard to obtain. Eventually, one of their chiefs went to Syria to seek help from their Ghassanid kinsmen, and brought back an army from there with which he broke the power of the Jews. In this way, the Aws and Khazraj gained complete dominance over Yathrib. The two great Jewish tribes, Banu Nadir and Banu Qurayzah, were forced to settle outside the city. The third tribe, Banu Qaynuqa, being at odds with these two tribes, remained within the city, but to live there it had to seek the protection of the Khazraj tribe. In contrast, Banu Nadir and Banu Qurayzah sought the protection of the Aws tribe so that they could live in peace in the environs of Yathrib. The map below will make clear where the Jewish settlements were located in Yathrib and its surroundings under this new arrangement.
Before the arrival of the Messenger of Allah (peace be upon him), up until the beginning of the Hijrah, the prominent features of the position of the Jews in the Hijaz in general, and in Yathrib in particular, were as follows:
In language, dress, culture, and civilization — in every respect — they had fully adopted the coloring of Arab ways, to the extent that even the names of the vast majority of them had become Arabic. Of the twelve Jewish tribes that settled in the Hijaz, none had a Hebrew name except Banu Za’ura. Apart from a few select scholars among them, no one even knew Hebrew. The poetry of the Jewish poets of the pre-Islamic era that has come down to us shows no distinguishing feature in language, thought, or subject matter that sets it apart from the poetry of the Arab poets. Marriage relations had even been established between them and the Arabs. In reality, no difference remained between them and the ordinary Arabs except religion. Yet despite all this, they had not been absorbed into the Arabs at all, and they had fiercely maintained their Jewish tribal solidarity. They had adopted this outward Arabness only because without it they could not have survived in Arabia.
Because of this Arabness of theirs, Western orientalists have been misled into thinking that perhaps these were not Israelites at all, but rather Arabs who had adopted the Jewish religion, or at least that the majority of them consisted of Arab converts to Judaism. But there is no historical proof that the Jews ever engaged in any missionary activity in the Hijaz, or that their scholars, like Christian priests and missionaries, invited the Arabs to the religion of Judaism. On the contrary, we find that among them there was a strong Israelite bigotry and racial pride. They called the Arabs “Ummiyyin” (Gentiles), a term that meant not merely illiterate but savage and ignorant. Their belief was that these Gentiles did not possess the human rights that belonged to Israelites, and that devouring their wealth by any means, lawful or unlawful, was permissible and pure for Israelites. Apart from the chiefs of the Arabs, they did not consider ordinary Arabs worthy of being admitted into the religion of Judaism and given equal status. Historically there is no proof of this, nor is there any testimony in Arab traditions that any Arab tribe or major family ever adopted Judaism. However, mention is indeed found of certain individuals who became Jews. In any case, the Jews were interested only in their own business rather than in propagating their religion. That is why Judaism did not spread in the Hijaz as a religion, but remained merely a source of pride for a few Israelite tribes. However, Jewish scholars had built up a thriving business in amulets, fortune-telling, and sorcery, because of which the Arabs were greatly awed by their “knowledge” and “practice.”
Economically, their position was stronger than that of the Arab tribes. Since they had come from the more civilized regions of Palestine and Syria, they knew many crafts that were not current among the Arabs. They also had trade relations with the outside world. For these reasons, the import of grain into Yathrib and upper Hijaz, and the export of dates from there, had come into their hands. Poultry farming and fishing were also largely under their control. Weaving was also carried out among them. They had also established taverns in various places, where wine brought from Syria was sold. Banu Qaynuqa were mostly engaged in goldsmithing, blacksmithing, and pottery-making. In all this trade and commerce, these Jews engaged in excessive profiteering. But their greatest business was usury, in whose net they had ensnared the surrounding Arab populations — and especially the shaykhs and chiefs of the Arab tribes, who suffered from the disease of borrowing to maintain pomp and show off, were caught in their trap. They would lend at heavy interest rates, and then run a cycle of compound interest upon interest, from whose grip it was difficult for anyone to escape. In this way they had hollowed out the Arabs economically, but the natural result of this was also that a deep hatred against them was generally found among the Arabs.
Their commercial and financial interests demanded that they not befriend anyone among the Arabs at the expense of another, nor take part in their mutual conflicts. But on the other hand, their interest also demanded that they not let the Arabs unite with one another, and that they keep them fighting among themselves, because they knew that whenever the Arab tribes united, they would not let them remain in possession of the large estates, orchards, and fertile lands that they had acquired through their profiteering and usury. Moreover, for their own protection, each of their tribes also had to establish alliance relations with some powerful Arab tribe, so that no other formidable tribe could lay a hand on them. On this basis, they often had to take part not only in the mutual wars of these Arab tribes, but sometimes one Jewish tribe, together with its allied Arab tribe, would go to war against another Jewish tribe whose alliance relations were with the opposing party. In Yathrib, Banu Qurayzah and Banu Nadir were allies of the Aws, and Banu Qaynuqa of the Khazraj. Shortly before the Hijrah, in the bloody battle that took place between the Aws and Khazraj at the place called Bu’ath, these tribes, together with their respective allies, fought against one another.
These were the conditions when Islam reached Madinah, and eventually, after the arrival of the Messenger of Allah (peace be upon him), an Islamic state came into being there. Among the very first tasks he undertook upon establishing this state was, first, to unite the Aws, the Khazraj, and the Muhajirin into one brotherhood, and second, to conclude a treaty on clear terms between this Muslim society and the Jews, in which it was guaranteed that no one would encroach upon the rights of another, and that they would jointly defend against external enemies. Here are a few important clauses of this treaty, which clearly show what matters the Jews and Muslims had agreed to observe in their relations with one another…
(Note: the Arabic treaty text is quoted in the original with its own translation immediately following it, so I’ve kept the Urdu translation as given rather than re-rendering the Arabic separately.)
“…that the Jews shall bear their own expenses and the Muslims shall bear theirs, and that the parties to this treaty shall be bound to help one another against whoever attacks the people of this document. And that they shall sincerely wish each other well, and that their relationship shall be one of goodness and justice, not sin and transgression, and that no one shall wrong his ally, and that the oppressed shall be supported, and that as long as war continues, the Jews shall share the expenses with the Muslims, and that it is forbidden for the parties to this treaty to create any kind of mischief or disorder in Yathrib, and that if any dispute or disagreement arises among the parties to this treaty that threatens to cause disorder, its judgment shall be referred to Allah’s law, to be decided by Muhammad, the Messenger of Allah, … and that no protection shall be given to Quraysh or their supporters, and that whoever attacks Yathrib, the parties to the treaty shall help one another against them … each party shall be responsible for defending its own side.”
This was a definite and clear treaty whose terms the Jews had accepted themselves. But very quickly they began to display a hostile attitude toward the Messenger of Allah (peace be upon him), Islam, and the Muslims, and their hostility grew harsher and harsher day by day. There were three major reasons for this…

Continuing the translation:

…for their own protection, each of their tribes also had to establish alliance relations with some powerful Arab tribe, so that no other formidable tribe could lay a hand on them. On this basis, they often had to take part not only in the mutual wars of these Arab tribes, but sometimes one Jewish tribe, together with its allied Arab tribe, would go to war against another Jewish tribe whose alliance relations were with the opposing party…
Let me pick up from where the treaty discussion left off:
This open, hostile posture against the treaty had already been adopted by them even before the Battle of Badr. But when the Messenger of Allah (peace be upon him) and the Muslims achieved a manifest victory over the Quraysh at Badr, they were enraged, and the fire of their malice blazed up even further. From this war, they had been hoping that the Muslims would be finished off by clashing with the power of Quraysh. That is why, even before news of the Islamic victory arrived, they had begun spreading rumors in Madinah that the Messenger of Allah (peace be upon him) had been martyred, that the Muslims had suffered a crushing defeat, and that now the army of Quraysh, under the leadership of Abu Jahl, was advancing toward Madinah. But when the result turned out contrary to their hopes and wishes, they burst out in grief and rage. Ka’b ibn al-Ashraf, the chief of Banu Nadir, cried out, “By God, if Muhammad has killed these nobles of Arabia, then the belly of the earth is better for us than its back.” He then went to Makkah and, by composing highly inflammatory elegies for the Quraysh chiefs who had been killed at Badr, incited the people of Makkah to seek revenge. Then, returning to Madinah, to vent the burning of his heart, he began composing love poems about Muslim noblewomen. Finally, weary of his mischief, the Messenger of Allah (peace be upon him), in Rabi’ al-Awwal 3 AH, sent Muhammad ibn Maslamah al-Ansari, who had him killed (Ibn Sa’d, Ibn Hisham, Tarikh al-Tabari).
The first Jewish tribe to collectively and openly break its treaty after the Battle of Badr was Banu Qaynuqa. These people lived within the city of Madinah itself, in a particular quarter, and since they were goldsmiths, blacksmiths, and potters, the people of Madinah frequently had occasion to visit their market. They were very proud of their courage. Being ironworkers, every one of their children was armed. They had seven hundred fighting men among them. They also had the conceit that they had old alliance ties with the Khazraj tribe, and that Abdullah ibn Ubayy, the chief of the Khazraj, was their protector. The events at Badr provoked them to such an extent that they began harassing the Muslims who came and went in their market, and especially began molesting their women. Gradually matters reached such a point that one day a Muslim woman was publicly stripped naked in their marketplace. This led to a fierce quarrel, and in the ensuing commotion, a Muslim and a Jew were killed. When matters reached this extent, the Messenger of Allah (peace be upon him) went to their quarter, gathered them, and admonished them to mend their ways. But they replied, “O Muhammad, have you perhaps taken us for Quraysh? They did not know how to fight, so you defeated them. If you come up against us, you will learn what real men are like.” This was, in effect, a clear declaration of war. Finally, at the end of Shawwal (and according to some reports, Dhu al-Qa’dah) 2 AH, the Messenger of Allah (peace be upon him) laid siege to their quarter. The siege had lasted only fifteen days when they laid down their arms, and all their able-bodied fighting men were taken captive. At this, Abdullah ibn Ubayy rose to their defense and insisted strongly that they be pardoned. The Prophet accepted his request and decided that Banu Qaynuqa should leave Madinah, abandoning all their wealth, weapons, and tools of their trade (Ibn Sa’d, Ibn Hisham, Tarikh al-Tabari).
After these two severe measures (namely, the expulsion of Banu Qaynuqa and the killing of Ka’b ibn al-Ashraf), the Jews remained so fearful for some time that they did not dare to attempt any further mischief. But then, in Shawwal 3 AH, the Quraysh came marching against Madinah with great preparations to avenge the Battle of Badr, and these Jews saw that, against the three thousand troops of Quraysh, only a thousand men had gone out with the Messenger of Allah (peace be upon him) to fight — and of these, three hundred hypocrites had also broken away and turned back. Seeing this, they committed the first clear violation of the treaty by not joining him in the defense of Madinah, even though they were bound to do so. Then, when the Muslims suffered great losses at the Battle of Uhud, their audacity increased even further, to the point that Banu Nadir made a formal conspiracy to assassinate the Messenger of Allah (peace be upon him), which failed at the very last moment.
The details of this incident are as follows: after the tragedy of Bi’r Ma’unah (Safar 4 AH), Amr ibn Umayyah al-Damri, as a retaliatory measure, mistakenly killed two men of Banu Amir, who actually belonged to a tribe with which there was a treaty, but Amr had mistaken them for men of an enemy tribe. Because of this error, blood money for them became due from the Muslims, and since Banu Nadir was also party to the treaty with Banu Amir, the Messenger of Allah (peace be upon him), along with a few Companions, personally went to their settlement in order to invite them also to share in the payment of the blood money. There, they engaged him in smooth, flattering talk, while secretly plotting that someone should drop a heavy stone on him from the roof of the house in whose wall’s shade he was sitting. But before they could carry out this scheme, Allah Almighty warned him in time, and he immediately got up from there and returned to Madinah.
Now there remained no question of any leniency toward them. The Prophet (peace be upon him) sent them an ultimatum without delay, saying: “The treachery you intended has come to my knowledge. Therefore leave Madinah within ten days; after that, if you remain here, whoever is found in your settlement will be beheaded.” On the other side, Abdullah ibn Ubayy sent them a message saying, “I will help you with two thousand men; Banu Qurayzah and Banu Ghatafan will also come to your aid. Stand firm and do not leave your place under any circumstances.” Relying on this false assurance, they replied to the Prophet’s ultimatum saying, “We will not leave this place; do whatever you can.” At this, in Rabi’ al-Awwal 4 AH, the Messenger of Allah (peace be upon him) laid siege to them, and after only a few days of siege (the duration given as six days in some reports and fifteen days in others), they agreed to leave Madinah on the condition that they could take with them, loaded on their camels, whatever they could carry, except weapons. In this way, this second troublesome Jewish tribe was made to vacate the land of Madinah. Only two of them became Muslim and stayed on there; the rest departed toward Syria and Khaybar.
This is the very incident which is discussed in this surah.
Subject and Themes
The subject of the surah, as mentioned above, is a commentary on the campaign against Banu Nadir. As a whole, it deals with four themes:
(1) In the first four verses, the world is warned by the example of the end that Banu Nadir had just witnessed. A great tribe, whose numbers were at that time not much less than those of the Muslims, which far surpassed the Muslims in wealth, which had no shortage of military equipment, and whose fortresses were very strong, could not withstand even a few days’ siege, and — without it even coming to the point of a single person being killed — agreed to accept exile, abandoning a settlement they had held for centuries. Allah Almighty has explained that this was not a feat of Muslim strength, but rather the result of the fact that they had set themselves against Allah and His Messenger, and that those who dare to clash with the power of Allah meet precisely such an end.
(2) In verse 5, the rule of the law of war is stated: that destructive action carried out in enemy territory for military necessity does not fall under the definition of “spreading corruption on earth.”
(3) From verses 6 to 10, it is explained how the lands and properties of those territories that come under Islamic rule as a result of war or peace are to be administered. Since this was the first occasion on which a conquered territory came into Muslim possession, the law concerning it was stated here.
(4) From verses 11 to 17, commentary is given on the attitude that the hypocrites had adopted at the time of the campaign against Banu Nadir, and the underlying motives that were actually at work behind this attitude are identified.
(5) The final ruku is, in its entirety, an admonition addressed to all those who, having claimed faith, had joined the ranks of the Muslims, yet remained devoid of the true spirit of faith. In it, they are told what the real demand of faith is, what the true difference is between taqwa (God-consciousness) and fisq (transgression), what the significance is of claiming to believe in the Qur’an, and what attributes belong to the God in whom they profess to believe.

CHAPTER 59 AL HASHR

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

سَبَّحَ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ۚ وَ ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ ﴿۱﴾ ہُوَ الَّذِیۡۤ اَخۡرَجَ الَّذِیۡنَ کَفَرُوۡا مِنۡ اَہۡلِ الۡکِتٰبِ مِنۡ دِیَارِہِمۡ لِاَوَّلِ الۡحَشۡرِ ؕؔ مَا ظَنَنۡتُمۡ اَنۡ یَّخۡرُجُوۡا وَ ظَنُّوۡۤا اَنَّہُمۡ مَّانِعَتُہُمۡ حُصُوۡنُہُمۡ مِّنَ اللّٰہِ فَاَتٰىہُمُ اللّٰہُ مِنۡ حَیۡثُ لَمۡ یَحۡتَسِبُوۡا ٭ وَ قَذَفَ فِیۡ قُلُوۡبِہِمُ الرُّعۡبَ یُخۡرِبُوۡنَ بُیُوۡتَہُمۡ بِاَیۡدِیۡہِمۡ وَ اَیۡدِی الۡمُؤۡمِنِیۡنَ ٭ فَاعۡتَبِرُوۡا یٰۤاُولِی الۡاَبۡصَارِ ﴿۲﴾ وَ لَوۡ لَاۤ اَنۡ کَتَبَ اللّٰہُ عَلَیۡہِمُ الۡجَلَآءَ لَعَذَّبَہُمۡ فِی الدُّنۡیَا ؕ وَ لَہُمۡ فِی الۡاٰخِرَۃِ عَذَابُ النَّارِ ﴿۳﴾ ذٰلِکَ بِاَنَّہُمۡ شَآقُّوا اللّٰہَ وَ رَسُوۡلَہٗ ۚ وَ مَنۡ یُّشَآقِّ اللّٰہَ فَاِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ ﴿۴﴾ مَا قَطَعۡتُمۡ مِّنۡ لِّیۡنَۃٍ اَوۡ تَرَکۡتُمُوۡہَا قَآئِمَۃً عَلٰۤی اُصُوۡلِہَا فَبِاِذۡنِ اللّٰہِ وَ لِیُخۡزِیَ الۡفٰسِقِیۡنَ ﴿۵﴾ وَ مَاۤ اَفَآءَ اللّٰہُ عَلٰی رَسُوۡلِہٖ مِنۡہُمۡ فَمَاۤ اَوۡجَفۡتُمۡ عَلَیۡہِ مِنۡ خَیۡلٍ وَّ لَا رِکَابٍ وَّ لٰکِنَّ اللّٰہَ یُسَلِّطُ رُسُلَہٗ عَلٰی مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ﴿۶﴾ مَاۤ اَفَآءَ اللّٰہُ عَلٰی رَسُوۡلِہٖ مِنۡ اَہۡلِ الۡقُرٰی فَلِلّٰہِ وَ لِلرَّسُوۡلِ وَ لِذِی الۡقُرۡبٰی وَ الۡیَتٰمٰی وَ الۡمَسٰکِیۡنِ وَ ابۡنِ السَّبِیۡلِ ۙ کَیۡ لَا یَکُوۡنَ دُوۡلَۃًۢ بَیۡنَ الۡاَغۡنِیَآءِ مِنۡکُمۡ ؕ وَ مَاۤ اٰتٰىکُمُ الرَّسُوۡلُ فَخُذُوۡہُ ٭ وَ مَا نَہٰىکُمۡ عَنۡہُ فَانۡتَہُوۡا ۚ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ ۘ﴿۷﴾ لِلۡفُقَرَآءِ الۡمُہٰجِرِیۡنَ الَّذِیۡنَ اُخۡرِجُوۡا مِنۡ دِیَارِہِمۡ وَ اَمۡوَالِہِمۡ یَبۡتَغُوۡنَ فَضۡلًا مِّنَ اللّٰہِ وَ رِضۡوَانًا وَّ یَنۡصُرُوۡنَ اللّٰہَ وَ رَسُوۡلَہٗ ؕ اُولٰٓئِکَ ہُمُ الصّٰدِقُوۡنَ ۚ﴿۸﴾ وَ الَّذِیۡنَ تَبَوَّؤُ الدَّارَ وَ الۡاِیۡمَانَ مِنۡ قَبۡلِہِمۡ یُحِبُّوۡنَ مَنۡ ہَاجَرَ اِلَیۡہِمۡ وَ لَا یَجِدُوۡنَ فِیۡ صُدُوۡرِہِمۡ حَاجَۃً مِّمَّاۤ اُوۡتُوۡا وَ یُؤۡثِرُوۡنَ عَلٰۤی اَنۡفُسِہِمۡ وَ لَوۡ کَانَ بِہِمۡ خَصَاصَۃٌ ؕ۟ وَ مَنۡ یُّوۡقَ شُحَّ نَفۡسِہٖ فَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ ۚ﴿۹﴾ وَ الَّذِیۡنَ جَآءُوۡ مِنۡۢ بَعۡدِہِمۡ یَقُوۡلُوۡنَ رَبَّنَا اغۡفِرۡ لَنَا وَ لِاِخۡوَانِنَا الَّذِیۡنَ سَبَقُوۡنَا بِالۡاِیۡمَانِ وَ لَا تَجۡعَلۡ فِیۡ قُلُوۡبِنَا غِلًّا لِّلَّذِیۡنَ اٰمَنُوۡا رَبَّنَاۤ اِنَّکَ رَءُوۡفٌ رَّحِیۡمٌ ﴿٪۱۰﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

اللہ ہی کی تسبیح کی ہے ہر اس چیز نے آسمانوں اور زمین میں سے، اور وہی غالب اور حکیم ہے ¹۔
وہی ہے جس نے اہل کتاب کافروں کو پہلے ہی حملے ² میں ان کے گھروں سے نکال باہر کیا ³۔ تمھیں ہر گز یہ گمان نہ تھا کہ وہ نکل جائیں گے، اور وہ بھی یہ سمجھے بیٹھے تھے کہ ان کی گڑھیاں انہیں اللہ سے بچا لیں ⁴گی۔ مگر اللہ ایسے رخ سے ان پر آیا جدھر ان کا خیال بھی نہ گیا تھا⁵۔ اس نے ان کے دلوں میں رعب ڈال دیا۔ نتیجہ یہ ہوا کہ خود اپنے ہاتھوں سے بھی اپنے گھروں کو برباد کر رہے تھے اور مومنوں کے ہاتھوں بھی برباد کر وار ہے ⁶ تھے۔ پس عبرت حاصل کر و اے دیدہ بینا رکھنے والو ⁷ !
اگر اللہ نے ان کے حق میں جلا وطنی نہ لکھ دی ہوتی دنیا ہی میں وہ انہیں عذاب دے ڈالتا،⁸۔ اور آخرت میں تو ان کے لئے دوزخ کا عذاب ہے ہی۔ یہ سب کچھ اس لئے ہوا کہ انہوں نے اللہ اور اس کے رسول کا مقابلہ کیا، اور جو بھی اللہ کا مقابلہ کرے اللہ اس کو سزا دینے میں بہت سخت ہے۔ 
تم لوگوں نے کھجوروں کے جو درخت کاٹے یا جن کو اپنی جڑوں پر کھڑا رہنے دیا، یہ سب اللہ ہی کے اذن سے تھا⁹۔ اور (اللہ نے یہ اذن اس لئے دیا ) تاکہ فاسقوں کو ذلیل و خوار کرے ¹⁰۔ 
اور جو مال اللہ نے ان کے قبضے سے نکال کر اپنے رسول کی طرف پلٹا دئے¹¹، وہ ایسے مال نہیں ہیں جن پر تم نے اپنے گھوڑے اور اونٹ دوڑاۓ ہوں، بلکہ اللہ اپنے رسولوں کو جس پر چاہتا ہے۔ تسلط عطا فرما دیتا ہے، اور اللہ ہر چیز پر قادر ہے ¹²۔ جو کچھ بھی اللہ ان بستیوں کے لوگوں سے اپنے کی طرف پلٹا دے دہ اللہ پلٹا دے دہ اللہ اور رسول اور رشتہ داروں اور یتامیٰ اور مساکین اور مسافروں کے لیۓ ¹³ ہے تا کہ وہ تمہارے مالداروں ہی کے درمیان گردش نہ کرتا رہے ¹⁴۔ جو کچھ رسول تمھیں دے وہ لے لو اور جس چیز سے وہ تم کو دے اس سے رک جاؤ اللہ سے ڈرو، اللہ سخت سزا دینے والا ¹⁵ہے۔ (نیز وہ مال ان غریب مہاجرین کے لیۓ ہے جو اپنے گھروں اور جائدادوں نکال باہر کیے گے ہیں ¹⁶۔ یہ لوگ اللہ کا فضل اور کی خشنودی چاہتے ہیں اور اللہ اور اس کے رسول کی حمایت پر کمر بستہ رہتے ہیں۔ یہی راستباز لوگ ہیں، (اور وہ ان لوگوں کے لیۓ بھی ہے ) جو ان مہاجرین کی آمد سے پہلے ہی ایمان لا کر دار الحجرت میں مقیم تھے ¹⁷۔ یہ ان لوگوں سے محبت کرتے ہیں جو ہجرت کر کے ان کے پاس آۓ ہیں اور جو کچھ بھی ان کو دید یا جاۓ اس کی کوئی حاجت تک یہ اپنے دلوں میں محسوس نہیں کرتے اور اپنی ذات پر دوسروں کو ترجیح دیتے ہیں خواہ اپنی جگہ خود محتاج ہوں ¹⁸۔ حقیقت یہ ہے کہ جو لوگ اپنے دل کی تنگی سے بچا لیۓ گۓ وہی فلاح پا نے والے ہیں ¹⁹۔ (اور وہ ان لوگوں کے لیۓ بھی ہے ) جو ان اگلوں کے بعد آۓ ہیں، ²⁰۔ جو کہتے ہیں کہ ” اے ہمارے رب، ہمیں اور ہمارے ان سب بھائیوں کو بخش دے جو ہم سے پہلے ایمان لاۓ ہیں اور ہمارے دلوں میں اہل ایمان کے لیۓ کوئی بغض نہ رکھ، اے ہمارے رب، تو بڑا مہر بان اور رحیم ²¹۔ ع

Here’s the English translation (Surah Al-Hashr, verses 1–10):
1: Whatever is in the heavens and whatever is on the earth exalts Allah, and He is the Exalted in Might, the Wise.
2: It is He who expelled the disbelievers among the People of the Book from their homes at the first gathering [of the exile]. 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, so they destroyed their houses with their own hands and the hands of the believers. So take a lesson, O you who have vision.
3: And if not that Allah had decreed exile for them, He would have punished them in this world; and for them in the Hereafter is the punishment of the Fire.
4: That is because they opposed Allah and His Messenger. And whoever opposes Allah — indeed, Allah is severe in penalty.
5: Whatever you cut down of palm trees or left standing on their trunks — it was by permission of Allah, and so He would disgrace the defiantly disobedient.
6: And what Allah restored to His Messenger from them — you did not spur any horse or camel for it, but Allah gives His messengers power over whom He wills. And Allah is over all things competent.
7: Whatever Allah restored to His Messenger from the people of the towns — it is for Allah and the Messenger, and for relatives, orphans, the needy, and the traveler, so that it will not be a perpetual distribution among the rich among you. Whatever the Messenger has given you, take it; and whatever he has forbidden you, refrain from. Fear Allah; Allah is severe in penalty.
8: [It is] for the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval, and supporting Allah and His Messenger — those are the truthful.
9: And [also for] those who were settled in the home [i.e., Madinah] and [adopted] faith before them. They love those who emigrated to them and find not any want in their hearts of what the emigrants were given, but prefer them over themselves, even though they were in privation. And whoever is protected from the stinginess of his soul — it is those who will be the successful.
10: And [there is a share for] those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”
This section addresses the expulsion of Banu Nadir and lays out the ruling on fay’ (spoils obtained without battle) — foundational for the concept of prioritizing emigrants and helpers in distribution. Let me know if you’d like this compiled with the earlier sections into one document.

اَلَمۡ تَرَ اِلَی الَّذِیۡنَ نَافَقُوۡا یَقُوۡلُوۡنَ لِاِخۡوَانِہِمُ الَّذِیۡنَ کَفَرُوۡا مِنۡ اَہۡلِ الۡکِتٰبِ لَئِنۡ اُخۡرِجۡتُمۡ لَنَخۡرُجَنَّ مَعَکُمۡ وَ لَا نُطِیۡعُ فِیۡکُمۡ اَحَدًا اَبَدًا ۙ وَّ اِنۡ قُوۡتِلۡتُمۡ لَنَنۡصُرَنَّکُمۡ ؕ وَ اللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ ﴿۱۱﴾ لَئِنۡ اُخۡرِجُوۡا لَا یَخۡرُجُوۡنَ مَعَہُمۡ ۚ وَ لَئِنۡ قُوۡتِلُوۡا لَا یَنۡصُرُوۡنَہُمۡ ۚ وَ لَئِنۡ نَّصَرُوۡہُمۡ لَیُوَلُّنَّ الۡاَدۡبَارَ ۟ ثُمَّ لَا یُنۡصَرُوۡنَ ﴿۱۲﴾ لَاَنۡتُمۡ اَشَدُّ رَہۡبَۃً فِیۡ صُدُوۡرِہِمۡ مِّنَ اللّٰہِ ؕ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَفۡقَہُوۡنَ ﴿۱۳﴾ لَا یُقَاتِلُوۡنَکُمۡ جَمِیۡعًا اِلَّا فِیۡ قُرًی مُّحَصَّنَۃٍ اَوۡ مِنۡ وَّرَآءِ جُدُرٍ ؕ بَاۡسُہُمۡ بَیۡنَہُمۡ شَدِیۡدٌ ؕ تَحۡسَبُہُمۡ جَمِیۡعًا وَّ قُلُوۡبُہُمۡ شَتّٰی ؕ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَعۡقِلُوۡنَ ﴿ۚ۱۴﴾ کَمَثَلِ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ قَرِیۡبًا ذَاقُوۡا وَبَالَ اَمۡرِہِمۡ ۚ وَ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿ۚ۱۵﴾ کَمَثَلِ الشَّیۡطٰنِ اِذۡ قَالَ لِلۡاِنۡسَانِ اکۡفُرۡ ۚ فَلَمَّا کَفَرَ قَالَ اِنِّیۡ بَرِیۡٓءٌ مِّنۡکَ اِنِّیۡۤ اَخَافُ اللّٰہَ رَبَّ الۡعٰلَمِیۡنَ ﴿۱۶﴾ فَکَانَ عَاقِبَتَہُمَاۤ اَنَّہُمَا فِی النَّارِ خَالِدَیۡنِ فِیۡہَا ؕ وَ ذٰلِکَ جَزٰٓؤُا الظّٰلِمِیۡنَ ﴿٪۱۷﴾

تم ²² نے دیکھا نہیں ان لوگوں کو جنہوں نے منافقت کی روش اختیار کی ہے؟ یہ اپنے کا فر اہل کتاب بھائیوں سے کہتے ہیں ” اگر تمھیں نکالا گیا تو ہم تمھارے ساتھ نکلیں گے، اور تمہارے معاملہ میں ہم کسی بات ہر گز نہ مانیں گے، اور تم سے جنگ کی گئی تو ہم تمہاری مدد کریں گے۔” مگر اللہ گواہ ہے کہ یہ لوگ قطعی جھوٹے ہیں۔ اگر وہ نکالے گۓ تو یہ ان کے ساتھ ہر گز نہ نکلیں گے، اور ان سے جنگ کی گئی یہ ان کی ہر گز مدد نہ کریں گے، اور اگر یہ ان کی مدد کریں بھی تو پیٹھ پھیر جائیں گے اور پھر کہیں سے کوئی مدد نہ پائیں گے۔ ان کے دلوں میں اللہ سے بڑھ کر تمہارا خوف ہے، ²³، اس لیۓ کہ یہ ایسے لوگ ہیں جو سمجھ بوجھ نہیں رکھتے ²⁴۔ یہ کبھی اکٹھے ہو کر (کھلے میدان میں ) تمہارا مقابلہ نہ کریں گے، لڑیں گے بھی تو قلعہ بند بستیوں میں بیٹھ کر یا دیواروں کے پیچھے چھپ کر۔ یہ آپس کی مخالفت میں بڑے سخت ہیں۔ تم انہیں اکٹھا سمجھتے ہو مگر ان کے دل ایک دوسرے سے پھٹے ہوۓ ہیں ²⁵۔ ان کا یہ حال ا سلیۓ ہے کہ یہ بے عقل لوگ ہیں، یہ انہی لوگوں کے مانند ہیں جو ان سے تھوڑے ہی مدت پہلے اپنے کیے کا مزا چکھ چکے ہیں ²⁶ اور ان کے لیۓ درد ناک عذاب ہے۔ ان کی مثال شیطان کی سی ہے کہ پہلے وہ انسان سے کہتا ہے کہ کفر کر، اور جب انسان کفر کر بیٹھتا ہے تو وہ کہتا ہے کہ میں تجھ سے بری الزمہ ہوں، مجھے تو اللہ رب العالمین سے ڈر لگتا ہے ²⁷۔ پھر دونوں کا انجام یہ ہو نا ہے کہ ہمیشہ کے لیۓ جہنم میں جائیں، اور ظالموں کی یہی جزا ہے۔ ع

English translation (Surah Al-Hashr, 11–17):
11: Have you not seen those who practice hypocrisy, saying to their brothers among the People of the Book who disbelieved, “If you are expelled, we will surely leave with you, and we will never obey anyone against you, and if you are fought, we will surely help you.” But Allah testifies that they are surely liars.
12: If they are expelled, they will not leave with them; and if they are fought, they will not help them. And [even] if they help them, they will surely turn their backs; then they will not be aided.
13: You [believers] are more fearful in their hearts than Allah. That is because they are a people who do not understand.
14: They will not fight you all except within fortified cities or from behind walls. Their violence among themselves is severe. You think they are together, but their hearts are divided. That is because they are a people who do not reason.
15: [Their example is] like that of those shortly before them: they tasted the bad consequence of their affair, and they will have a painful punishment.
16: [Theirs is] like the example of Satan when he says to man, “Disbelieve,” and when he disbelieves, he says, “I am free of you. I fear Allah, Lord of the worlds.”
17: So the outcome for both of them is that they will be in the Fire, abiding eternally therein. And that is the recompense of the wrongdoers.

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ لۡتَنۡظُرۡ نَفۡسٌ مَّا قَدَّمَتۡ لِغَدٍ ۚ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ ﴿۱۸﴾ وَ لَا تَکُوۡنُوۡا کَالَّذِیۡنَ نَسُوا اللّٰہَ فَاَنۡسٰہُمۡ اَنۡفُسَہُمۡ ؕ اُولٰٓئِکَ ہُمُ الۡفٰسِقُوۡنَ ﴿۱۹﴾ لَا یَسۡتَوِیۡۤ اَصۡحٰبُ النَّارِ وَ اَصۡحٰبُ الۡجَنَّۃِ ؕ اَصۡحٰبُ الۡجَنَّۃِ ہُمُ الۡفَآئِزُوۡنَ ﴿۲۰﴾ لَوۡ اَنۡزَلۡنَا ہٰذَا الۡقُرۡاٰنَ عَلٰی جَبَلٍ لَّرَاَیۡتَہٗ خَاشِعًا مُّتَصَدِّعًا مِّنۡ خَشۡیَۃِ اللّٰہِ ؕ وَ تِلۡکَ الۡاَمۡثَالُ نَضۡرِبُہَا لِلنَّاسِ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ ﴿۲۱﴾ ہُوَ اللّٰہُ الَّذِیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ ۚ عٰلِمُ الۡغَیۡبِ وَ الشَّہَادَۃِ ۚ ہُوَ الرَّحۡمٰنُ الرَّحِیۡمُ ﴿۲۲﴾ ہُوَ اللّٰہُ الَّذِیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ ۚ اَلۡمَلِکُ الۡقُدُّوۡسُ السَّلٰمُ الۡمُؤۡمِنُ الۡمُہَیۡمِنُ الۡعَزِیۡزُ الۡجَبَّارُ الۡمُتَکَبِّرُ ؕ سُبۡحٰنَ اللّٰہِ عَمَّا یُشۡرِکُوۡنَ ﴿۲۳﴾ ہُوَ اللّٰہُ الۡخَالِقُ الۡبَارِئُ الۡمُصَوِّرُ لَہُ الۡاَسۡمَآءُ الۡحُسۡنٰی ؕ یُسَبِّحُ لَہٗ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ ۚ وَ ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ ﴿٪۲۴﴾

اے ²⁸ لوگوں جو ایمان لاۓ ہو، اللہ سے ڈرو، اور ہر شخص یہ دیکھے کہ اس نے کل کے لیۓ کیا سامان کیا ہے ²⁹۔ اللہ سے ڈرتے رہو، اللہ یقیناً تمہارے ان سب اعمال سے باخبر ہے جو تم کرتے ہو۔ ان لوگوں کی طرح نہ ہو جاؤ جو اللہ کو بھول گۓ تو اللہ انہیں خود اپنا نفس بھلا دیا ³⁰۔ یہی لوگ فاسق ہیں۔ دوزخ میں جانے والے اور جنت میں جانے والے کبھی یکساں نہیں ہو سکتے۔ جنت میں جا نے والے ہی اصل میں کامیاب ہیں۔ 
اگر ہم نے یہ قرآن کس پہاڑ پر بھی اتار دیا ت تو تم دیکھتے کہ وہ اللہ کے خوف سے دبا جار ہا ہے اور پھٹا پڑ تا ہے ³¹۔ یہ مثالیں ہم لوگوں کے سامنے ا س لۓ بیان کرتے ہیں کہ وہ (اپنی حالت پر ) غور کریں۔ 
وہ ³² اللہ ہی ہے جس کے سوا کوئی معبود نہیں ³³، غائب اور ظاہر ہر چیز کا جاننے والا ³⁴، وہی رحمان اور رحیم ہے ³⁵۔ وہ اللہ ہی ہے جس کے سوا کو ئی معبود نہیں۔ وہ بادشاہ ³⁶ ہے نہایت مقدس³⁷، سرا سر سلامتی، امن دینے والا³⁸ امن دینے والا³⁹، نگہبان ⁴⁰، سب پر غالب⁴¹، اپنی حکم بزورنافذ کرنے والا⁴²، اور بڑا ہی ہو کر ⁴³ رہنے والا۔ پاک ہے اللہ اس شرک سے جو لوگ کر رہے ہیں ⁴⁴۔ وہ اللہ ہی ہے جو تخلیق کا منصوبہ بنا نے والا اور اس کو نافذ کرنے والا اور اس کے مطابق صورت گری کرنے والا ہے ⁴⁵۔ اس کے لیۓ بہترین نام ہیں ⁴⁶۔ ہر چیز جو آسمانوں اور زمین میں ہے اس کی تسبیح کر رہی ⁴⁷ ہے، اور وہ زبردست اور حکیم ⁴⁸ ہے۔ ع

English translation of these verses (Surah Al-Hashr, 18–24):
18-20: O you who believe, fear Allah, and let every soul look to what it has sent forth for tomorrow. Fear Allah — Allah is fully aware of everything you do. And do not be like those who forgot Allah, so He made them forget themselves. It is they who are the defiantly disobedient. The companions of the Fire and the companions of Paradise are not equal. It is the companions of Paradise who are the truly successful.
21: Had We sent down this Qur’an upon a mountain, you would have seen it humbled and split apart from fear of Allah. These are examples We put forward for people so that they may reflect.
22-24: He is Allah, other than whom there is no deity — Knower of the unseen and the witnessed. He is the Most Merciful, the Especially Merciful. He is Allah, other than whom there is no deity — the Sovereign, the Pure, the Source of Peace, the Granter of Security, the Overseer, the Almighty, the Compeller, the Supreme in Greatness. Glory be to Allah, far above what they associate with Him. He is Allah — the Creator, the Originator, the Fashioner. To Him belong the most beautiful names. Whatever is in the heavens and earth glorifies Him, and He is the Exalted in Might, the Wise.