Surah Al-Hashr (59) — Ayah 9

(Ayah 9) ➊ {وَ الَّذِيْنَ تَبَوَّؤُ الدَّارَ وَ الْاِيْمَانَ مِنْ قَبْلِهِمْ : ’’ بَوَّأَ يُبَوِّءُ‘‘} (taf‘īl) To give place, to provide a dwelling, as He said: «وَ لَقَدْ بَوَّاْنَا بَنِيْۤ اِسْرَآءِيْلَ مُبَوَّاَ صِدْقٍ» [ یونس : ۹۳ ] “And indeed, We settled the Children of Israel in a noble dwelling.” {’’ تَبَوَّأَ يَتَبَوَّأُ ‘‘} To make a place a dwelling, to reside. In {’’ الدَّارَ ‘‘}, the definite article al- is for a specific house, that house in which the emigrants arrived after migration. “Dār al-Hijrah” is the title of Madinah Munawwarah; Imam Malik, may Allah have mercy on him, is called {’’إِمَامُ دَارِ الْهِجْرَةِ ‘‘} for this reason, because he lived in Madinah Munawwarah. That is, the wealth of fay’ is for the poor emigrants and for those who made a place in the abode of migration and in faith before the emigrants arrived, meaning those who already lived in Madinah and had believed. For believing, the phrase “made a place in faith” is used here. This is a metaphor in which faith is likened to a strong refuge and shelter, into which they had already entered. These people refer to all the Ansar, including those who believed at a time when no emigrant had yet come to Madinah, i.e., the Ansar of the First Pledge of ‘Aqabah, and also those who had believed before the arrival of the Messenger of Allah (peace be upon him), when some emigrants had arrived and some were yet to come, and all the Ansar who became Muslim until the conquest of Makkah, because they too believed before many emigrants.

➋ { يُحِبُّوْنَ مَنْ هَاجَرَ اِلَيْهِمْ :} This is the second virtue of the Ansar: they love those who come to them after migrating. In reality, the way the Ansar embraced the emigrants is unparalleled. They shared their property, homes, lands, and orchards with the emigrants, and insisted so much on hosting each one in their homes that the emigrants had to be distributed among their homes by drawing lots, as Umm ‘Ala’ Ansariyyah (may Allah be pleased with her) said: [ أَنَّهُمُ اقْتَسَمُوا الْمُهَاجِرِيْنَ قُرْعَةً، قَالَتْ فَطَارَ لَنَا عُثْمَانُ بْنُ مَظْعُوْنٍ، وَأَنْزَلْنَاهُ فِيْ أَبْيَاتِنَا ] [ بخاري، التعبیر، باب رؤیا النساء : ۷۰۰۳ ] “The Ansar distributed the emigrants by drawing lots; in our share came ‘Uthman bin Maz‘un, so we hosted him in our homes.”

A manifestation of this love was the bond of brotherhood (mu’ākhāt), due to which Sa‘d bin Rabi‘ Ansari (may Allah be pleased with him) offered ‘Abdur Rahman bin ‘Awf (may Allah be pleased with him) half of his entire property and all his houses, and to divorce one of his two wives so that he could marry her, to which he prayed for him but did not accept the offer. (See Bukhari: 2049) Anas (may Allah be pleased with him) narrates that the emigrants said: [ يَا رَسُوْلَ اللّٰهِ! مَا رَأَيْنَا مِثْلَ قَوْمٍ قَدِمْنَا عَلَيْهِمْ أَحْسَنَ مُوَاسَاةً فِيْ قَلِيْلٍ، وَلاَ أَحْسَنَ بَذْلاً فِيْ كَثِيْرٍ، لَقَدْ كَفَوْنَا الْمَؤنَةَ، وَأَشْرَكُوْنَا فِي الْمَهْنَأِ، حَتّٰی لَقَدْ حَسِبْنَا أَنْ يَذْهَبُوْا بِالْأَجْرِ كُلِّهِ، قَالَ لاَ، مَا أَثْنَيْتُمْ عَلَيْهِمْ، وَدَعَوْتُمُ اللّٰهَ عَزَّوَجَلَّ لَهُمْ ] [مسند أحمد : ۳ /۲۰۰، ۲۰۱، ح : ۱۳۰۷۵، قال المحقق إسنادہ صحیح علی شرط الشیخین۔ ترمذي : ۲۴۸۷ ] “O Messenger of Allah! We have not seen people like those to whom we have come, who show such good sympathy in little and spend so generously in abundance. They work hard in our place and have made us partners in their income, to the extent that we fear they will take all the reward.” He (peace be upon him) said: “No, as long as you praise them and pray to Allah for them.” Anas bin Malik (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) called the Ansar to write for them the region of Bahrain as a fief. They said: “We will not take it unless our emigrant brothers get the same.” He (peace be upon him) said: [ إِمَّا لاَ، فَاصْبِرُوْا حَتّٰی تَلْقَوْنِيْ، فَإِنَّهُ سَيُصِيْبُكُمْ بَعْدِيْ أَثَرَةٌ ] [ بخاري، مناقب الأنصار، باب قول النبي صلی اللہ علیہ وسلم للأنصار : ’’اصبروا حتٰی تلقوني علی الحوض ‘‘ : ۳۷۹۴ ] “If you do not take it, then be patient until you meet me, for after me, others will be preferred over you.” Abu Hurairah (may Allah be pleased with him) narrates that the Ansar said to the Prophet (peace be upon him): “O Messenger of Allah! Divide our date palms between us and our emigrant brothers.” He (peace be upon him) said: “No.” So the Ansar said (to the emigrants): “You will work in our place and we will share the fruit with you.” The emigrants said: “We have heard and obeyed.” [ بخاري، الحرث والمزارعۃ، باب إذا قال اکفني مؤونۃ النخل… : ۲۳۲۵ ]

➌ { وَ لَا يَجِدُوْنَ فِيْ صُدُوْرِهِمْ حَاجَةً مِّمَّاۤ اُوْتُوْا :} That is, the Ansar have such love and sympathy for the emigrants that if something is given to the emigrants, the Ansar do not even desire it for themselves, let alone demand it, as the Messenger of Allah (peace be upon him) gave all the lands and orchards left by Banu Nadir to the emigrants, and the Ansar happily accepted it.

➍ {وَ يُؤْثِرُوْنَ عَلٰۤى اَنْفُسِهِمْ وَ لَوْ كَانَ بِهِمْ خَصَاصَةٌ: ’’خَصَّ يَخَصُّ خَصَاصَةً وَخَصَاصًا وَخَصَاصَاءً (ع )‘‘ ’’اِفْتَقَرَ‘‘} To be in need. {’’ خَصَاصَةٌ ‘‘} Poverty and destitution. Spending what is surplus to one’s needs is indeed a virtue, but to spend on others what little one has, enduring poverty and hunger oneself, is a very high station. Abu Hurairah (may Allah be pleased with him) narrates that he asked: “O Messenger of Allah! Which charity is best?” He (peace be upon him) said: [ جُهْدُ الْمُقِلِّ وَابْدَأْ بِمَنْ تَعُوْلُ ] [ أبو داوٗد، الزکاۃ، باب الرخصۃ في ذٰلک : ۱۶۷۷، وقال الألباني صحیح ] “The effort of one who has little, and start with those whom you support.”

Abu Hurairah (may Allah be pleased with him) narrates that a man came to the Prophet (peace be upon him), and he (peace be upon him) sent a message to his wives, and they replied that they had nothing except water. So the Messenger of Allah (peace be upon him) said: [ مَنْ يَضُمُّ أَوْ يُضِيْفُ هٰذَا؟ ] “Who will take this guest with him?” One of the Ansar said: “I will take him.” So he took him to his wife and said: “Honor the guest of the Messenger of Allah (peace be upon him).” She said: “We have nothing except the children’s food.” He said: “Prepare the food, light the lamp, and when the children ask for food, put them to sleep.” She prepared the food, lit the lamp, and put the children to sleep. Then she got up as if to fix the lamp and turned it off. Both of them pretended to eat in front of the guest, but they spent the night hungry. In the morning, when the Ansari went to the Messenger of Allah (peace be upon him), he (peace be upon him) said: [ ضَحِكَ اللّٰهُ اللَّيْلَةَ أَوْ عَجِبَ مِنْ فَعَالِكُمَا ] “Allah laughed or was amazed at what you both did last night.” So Allah revealed this verse: « وَ يُؤْثِرُوْنَ عَلٰۤى اَنْفُسِهِمْ وَ لَوْ كَانَ بِهِمْ خَصَاصَةٌ وَ مَنْ يُّوْقَ شُحَّ نَفْسِهٖ فَاُولٰٓىِٕكَ هُمُ الْمُفْلِحُوْنَ » [ الحشر: ۹ ] “And they give preference over themselves, even though they are in severe need. And whoever is saved from the greed of his soul, then those are the successful.” [ بخاري، مناقب الأنصار، باب قول اللّٰہ عزوجل: «و یؤثرون علی أنفسہم …» : ۳۷۹۸۔ مسلم : ۲۰۵۴ ] In Sahih Muslim, the name of this Ansari is also mentioned: he was Abu Talhah (may Allah be pleased with him).

➎ {وَ مَنْ يُّوْقَ شُحَّ نَفْسِهٖ … : ’’ يُوْقَ ‘‘ ’’وَقٰي يَقِيْ وِقَايَةً‘‘} (to save) is a passive imperfect verb, originally {’’يُوْقٰي‘‘}, the alif dropped due to the jussive of {’’ مَنْ ‘‘}. Raghib said: {’’اَلشُّحُّ بُخْلٌ مَعَ حِرْصٍٍٍ وَذٰلِكَ فِيْمَا كَانَتْ عَادَةً۔‘‘} “Shuhh is miserliness accompanied by greed, and that is when it is a person's habit.” That is, “shuhh” is not that a person is miserly or greedy at times, but that both are his habit. Some scholars said that “shuhh” is to be miserly with what one has and greedy for what one does not have. {’’ وَ مَنْ يُّوْقَ شُحَّ نَفْسِهٖ ‘‘} shows that this habit is found in every human, only those are saved whom Allah saves, and those who are saved from this evil trait are the successful ones. The verse emphasizes the virtue of avoiding “shuhh,” and whoever strives, Allah saves him, as He said: «وَالَّذِیْنَ جَاھَدُوْْا فِیْنَا لَنَھْدِیَنَّھُمْ سُبُلَنَا وَاِنَّ اللہ لَمَعَ الْمُحْسِنِیْنَ» [ العنکبوت : ۶۹ ] “And those who strive for Us, We will surely guide them to Our ways, and indeed Allah is with the doers of good.” Abu Sa‘id al-Khudri (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said: [ وَمَنْ يَّسْتَعْفِفْ يُعِفَّهُ اللّٰهُ، وَمَنْ يَّسْتَغْنِ يُغْنِهِ اللّٰهُ، وَمَنْ يَّتَصَبَّرْ يُصَبِّرْهُ اللّٰهُ، وَمَا أُعْطِيَ أَحَدٌ عَطَاءً خَيْرًا وَ أَوْ سَعَ مِنَ الصَّبْرِ ] [بخاري، الزکاۃ، باب الاستعفاف عن المسئلۃ : ۱۴۶۹ ] “Whoever refrains (from asking), Allah will make him refrain; whoever seeks self-sufficiency, Allah will make him self-sufficient; and whoever strives for patience, Allah will grant him patience. And no one is given a gift better and more comprehensive than patience.” And Jabir bin ‘Abdullah (may Allah be pleased with them both) narrates that the Messenger of Allah (peace be upon him) said: [ اِتَّقُوا الظُّلْمَ فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ وَاتَّقُوا الشُّحَّ فَإِنَّ الشُّحَّ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، حَمَلَهُمْ عَلٰی أَنْ سَفَكُوْا دِمَاءَهُمْ وَاسْتَحَلُّوْا مَحَارِمَهُمْ ] [مسلم، البروالصلۃ، باب تحریم الظلم : ۲۵۷۸ ] “Beware of oppression, for oppression will be darknesses on the Day of Resurrection, and {’’شُحَّ‘‘} (miserliness and greed), for shuhh destroyed those before you. It led them to shed their blood and make lawful what was forbidden to them.”

➏ In this verse, the qualities described for the Ansar do not mean that they are exclusive to them, but they were also present in the emigrants to the highest degree. Their migration itself encompasses all these qualities, because it is not possible for a person to migrate for Allah, His Messenger, and the believers, and to prefer them over his own life and wealth, without love for them. Then, on every occasion, the emigrants, like the Ansar, sacrificed their wealth and lives in the way of Allah, as is well known. At the time of the Battle of Tabuk, Abu Bakr al-Siddiq (may Allah be pleased with him) brought all that was in his house, and ‘Umar (may Allah be pleased with him) brought half his belongings. These are the highest examples of being safe from shuhh and of selflessness. Similarly, the qualities mentioned in the first verse for the emigrants are not exclusive to them, but were also present in the Ansar. The proof is that Allah mentioned both together and declared them friends and true believers of one another. Thus He said: «اِنَّ الَّذِيْنَ اٰمَنُوْا وَ هَاجَرُوْا وَ جٰهَدُوْا بِاَمْوَالِهِمْ وَ اَنْفُسِهِمْ فِيْ سَبِيْلِ اللّٰهِ وَ الَّذِيْنَ اٰوَوْا وَّ نَصَرُوْۤا اُولٰٓىِٕكَ بَعْضُهُمْ اَوْلِيَآءُ بَعْضٍ » [ الأنفال : ۷۲ ] “Indeed, those who believed and emigrated and strove with their wealth and their lives in the way of Allah, and those who gave shelter and helped, they are friends of one another.” And after that He said: «وَ الَّذِيْنَ اٰمَنُوْا وَ هَاجَرُوْا وَ جٰهَدُوْا فِيْ سَبِيْلِ اللّٰهِ وَ الَّذِيْنَ اٰوَوْا وَّ نَصَرُوْۤا اُولٰٓىِٕكَ هُمُ الْمُؤْمِنُوْنَ حَقًّا » [ الأنفال : ۷۴ ] “And those who believed and emigrated and strove in the way of Allah, and those who gave shelter and helped, they are the true believers.” In short, neither the emigrants nor the Ansar are less in virtue, but the emigrants have a kind of superiority over the Ansar due to their migration, so in these verses they are mentioned first. The Messenger of Allah (peace be upon him), addressing the Ansar at the distribution of the spoils of Hunayn, said: [ أَتَرْضَوْنَ أَنْ يَّذْهَبَ النَّاسُ بِالشَّاةِ وَالْبَعِيْرِ، وَتَذْهَبُوْنَ بِالنَّبِيِّ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ إِلٰی رِحَالِكُمْ؟ لَوْلاَ الْهِجْرَةُ لَكُنْتُ امْرَأً مِنَ الْأَنْصَارِ، وَلَوْ سَلَكَ النَّاسُ وَادِيًا وَشِعْبًا لَسَلَكْتُ وَادِيَ الْأَنْصَارِ وَشِعْبَهَا، الْأَنْصَارُ شِعَارٌ وَالنَّاسُ دِثَارٌ ] [بخاري، المغازي، باب غزوۃ الطائف في شوال سنۃ ثمان : ۴۳۳۰ ] “Do you not like that people return with sheep and camels, and you return with the Prophet (peace be upon him) to your homes? If there had been no migration, I would have been one of the Ansar, and if people walked in a valley or a mountain pass, I would walk in the valley and mountain pass of the Ansar. The Ansar are the inner garment (close to the body), and other people are the outer garment.”