Al-Hashr (The Exile)

9. And [it is also for] those who before them had homes [in Medina] and had adopted the faith [before the Emigrants], love those who emigrate from Mecca to them and in their hearts they feel no need for the booties granted to Emigrants though they live in dire poverty, but give Emigrants preference over themselves. And those who are delivered from covetousness, such are they who shall find deliverance.

The Arabic verbal for

tabawwa’u (“had homes”) derives from b-w-’ (“settle down, inhabit”) and is cognate with bawa’ (“settle, take place”). The Arabic noun khasasa is applied to poverty leading to split in life. The passive verbal form yuqa (“delivered, saved”) derives from w-q-’. The Arabic nominal form shuhh denotes covetousness tinged with avarice.1

Following praising the Emigrants and those who emigrated with the Noble Prophet (S) from Mecca to Medina, the blessed Verse in question proceeds to praise the Helpers who had converted to the Islamic faith prior to the Noble Prophet's (S) entering Medina and had awaited him;

(“And [it is also for] those who before them had homes [in Medina] and had adopted the faith [before the Emigrants]”).

The blessed Verse may allude to the believers who had settled in Medina. It may also make a reference to the point that in the same manner that they had settled in Medina, they were also rooted in their faith.

Following praising the Emigrants and those who emigrated to Medina with the Noble Prophet (S), the blessed Verse praises the Helpers who had converted to the Islamic faith in Medina prior to the Noble Prophet's (S) arrival there and looked forward to his arrival.

“And [it is also for] those who before them had homes [in Medina] and had adopted the faith [before the Emigrants]”

alludes to the believers residing in Medina. It may also reflect that in the same manner that they resided in Medina, they were also deeply rooted in their faith.

The blessed Verse treats of some of the noble attributes and merits of the Helpers.

Firstly,

“And [it is also for] those who before them had homes [in Medina] reflects that the Helpers had converted to the Islamic faith before the Emigrants.”

It may also indicate that they had converted to the Islamic faith prior to the Noble Prophet's (S) arrival in Medina and their faith was so deeply rooted in their hearts that it resembled their settlement in their homes, namely they were firm in their beliefs. Secondly, they favored that the Emigrants stay in their homes and be hospitable to them.

“Love those who emigrate to them”

reflects that they made no distinction among Muslims, but what mattered to them was faith and emigration. Such love was regarded as one of their permanent characteristics.

Thirdly, they were not envious of what the Noble Prophet (S) granted to the Emigrants from Banu Nadhir's property nor did they expected any remuneration which bears witness to the Helpers' high-mindedness and generosity of spirit.

Fourthly,

“And give them [Emigrants] preference over themselves even though they were in need of that”

reflects that despite their need and poverty, they sacrificed whatever they had to the Emigrants and preferred them over themselves. Thus, love, making sacrifice, and high-mindedness are the glorious attributes of the Helpers.

Regarding

“and in their hearts they feel no need for the booties granted to Emigrants though they live in dire poverty, but give Emigrants preference over themselves,”

Qur’an exegetes say that when the booties were seized from Banu Nadhir, the Noble Prophet (S) distributed them amongst the Emigrants and the Helpers were satisfied with the distribution, hence the Revelation of the blessed Verse.

However, some exegetes narrate that the Noble Prophet (S) summoned the Helpers and informed them of the distribution of the booties amongst the Emigrants inquiring if they expected a share of the booties seized from Banu Nadhir.

The Helpers said:

“O Allah's Messenger (S)! We expect that you distribute them amongst the Emigrants and they stay with us since their stay is a blessing bestowed upon us.”

The Noble Prophet (S) prayed for them and the blessed Verse was revealed, saying that despite their need and poverty, the Helpers preferred the Emigrants over themselves. It is narrated by ‘Abd Allah ibn Mas‘ud that one evening, following the establishment of the early and late evening prayer at the Mosque of Allah's Messenger (S), a man rose up saying that he was a stranded traveler in need of food.

The Noble Prophet (S) asked:

“Who will meet his demand for the night to receive the recompense of Paradise in return?”

The commander of the Faithful, ‘Ali (as), rose up taking the man's hand.

He took him to Fatima Zahra's home, saying:

“O daughter of Allah's Messenger! Feed the guest.”

Hadhrat Fatima said:

“O cousin! There is some meager food at home and Hasan and Husayn (as) are hungry and your are taking fast. The food is only for one person.”

‘Ali (as) replied:

“Prepare the food.”

Fatima prepared the food for the guest thinking that if she ate with the guest, he would not be able to take his fill but if she did not eat, he might be ashamed. Therefore, she pretended that she was lighting the lamp and made the lighting take longer such that the guest help himself to the food. When she brought the lamp, she noticed that the food was untouched.

‘Ali (as) inquired:

“Why did you not eat?”

The man replied:

“I took my fill.”

Then the Commander of the Faithful (as), Fatima , their children, and the neighbors took their fill but the food was still there. ‘Ali (as) went to the Noble Prophet (S) the other day. Upon the Noble Prophet's (S) inquiry concerning feeding the guest he replied that it was alright. Then, the Noble Prophet (S) told him the story of the guest, the food, and the lamp.

The Commander of the Faithful (as) asked:

“Who did inform you of the story?”

The Noble Prophet (S) replied:

“Gabriel came to me and let me know, revealing the blessed Verse ‘and give them preference over themselves even thought they were in need of that.’”

The tradition is also narrated by ‘Àsim ibn Kalb, a transmitter of traditions whose narrations are acknowledged by Sunnis and Shi‘is. It is also narrated in exegetic works like Burhan, Nur al-Thiqalayn, Safi, Makhzan al-‘Irfan, and Manhaj al-Sadiqin and some Sunni exegetic works.

The blessed Verse closes with further emphasis on such virtues and their consequences saying;

“and those who are delivered from covetousness, such are they who shall find deliverance.”

In his Mufradat, Raghib says that the Arabic word shuhh denotes miserliness tinged with avarice such that the same becomes a permanent disposition.

The Arabic verbal form

yuqa (“is saved”)

reflects that whoever is saved by God Almighty from such vice shall be delivered.

According to a tradition, Imam Sadiq (as) said unto a companion of his:

“Do you know who shahih is?”

He replied:

“Miserly.”

The Noble Imam (as) said:

“shahih is far worse than miserly (bakhil) as the latter is miserly regarding what he possesses, but the former is also miserly regarding the possessions of his as well as other people's. Such person is not satisfied with what Allah has provided him with but intends to possess whatever possession he sees though lawful or unlawful means.”2

According to another tradition, miserliness, avarice, and faith may not gather in the heart of a Muslim.¹

Imam Sadiq (as) said:

“The best of you are your manly and generous people and the worst of you are the misers. Doing good to one's brethren and making efforts to meet their demands springs from pure and unadulterated faith.”4