Bismi Allahi arrahmani arraheem
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
1. سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ
2.
هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِنْ
دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ مَا ظَنَنْتُمْ أَنْ يَخْرُجُوا ۖ
وَظَنُّوا أَنَّهُمْ مَانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ فَأَتَاهُمُ
اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا ۖ وَقَذَفَ فِي قُلُوبِهِمُ
الرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي
الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ
3. وَلَوْلَا أَنْ كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاءَ لَعَذَّبَهُمْ فِي الدُّنْيَا ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ
4. ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ ۖ وَمَنْ يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
5. مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ
6.
وَمَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ
عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ
عَلَىٰ مَنْ يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
7.
مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ
وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ
السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ ۚ
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ۚ
وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
8.
لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ
وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا
وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ
9.
وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ
يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ
حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ
بِهِمْ خَصَاصَةٌ ۚ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ
الْمُفْلِحُونَ
10.
وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا
وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي
قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ
11.
أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ
الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِنْ أُخْرِجْتُمْ
لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِنْ
قُوتِلْتُمْ لَنَنْصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ
12.
لَئِنْ أُخْرِجُوا لَا يَخْرُجُونَ مَعَهُمْ وَلَئِنْ قُوتِلُوا لَا
يَنْصُرُونَهُمْ وَلَئِنْ نَصَرُوهُمْ لَيُوَلُّنَّ الْأَدْبَارَ ثُمَّ لَا
يُنْصَرُونَ
13. لَأَنْتُمْ أَشَدُّ رَهْبَةً فِي صُدُورِهِمْ مِنَ اللَّهِ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ
14.
لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُحَصَّنَةٍ أَوْ مِنْ
وَرَاءِ جُدُرٍ ۚ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ ۚ تَحْسَبُهُمْ جَمِيعًا
وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ
15. كَمَثَلِ الَّذِينَ مِنْ قَبْلِهِمْ قَرِيبًا ۖ ذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
16.
كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ
قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ
17. فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ
18.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا
قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا
تَعْمَلُونَ
19. وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ ۚ أُولَٰئِكَ هُمُ الْفَاسِقُونَ
20. لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ
21.
لَوْ أَنْزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا
مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا
لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ
22. هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ
23.
هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ
السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ
الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ
24.
هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ
الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ
الْعَزِيزُ الْحَكِيمُ
tafseer
The Surah derives its name from the mention of the word al-hashr in verse thereby implying that it is the Surah in which the word al-hashr has occurred.
Period of Revelation
Bukhari
and Muslim contain a tradition from Hadrat Sa'id bin Jubair to the
effect "When I asked Hadrat Abdullah bin Abbas about Surah Al-Hashr, he
replied that it was sent down concerning the battle against the Bani
an-Nadir just as Surah Al-Anfal was sent down concerning the Battle of
Badr. In another tradition from Hadrat Sa'id bin Jubair, the words cited
from Ibn Abbas (may Allah be pleased with him) are: Qul: Surah
an-Nadir: Say, it is Surah an-Nadir." The same thing has been related
also from Mujahid, Qatadah, Zuhri, Ibn Zaid, Yazid bin Ruman, Muhammad
bin Ishaq and others. They are unanimous that the followers of the Book
whose banishment has been mentioned in it, imply the Bani an-Nadir.
Yazid bin Ruman, Mujahid and Muhammad bin Ishaq have stated that this
whole Surah, from beginning to end, came down concerning this very
battle.
As
for the question as to when this battle took place, Imam Zuhri has
stated on the authority of Urwah bin Zubair that it took place six
months after the Battle of Badr. However, Ibn Sa'd, Ibn Hisham and
Baladhuri regard it as an event of Rabi' al-Awwal, A. H. 4, and the same
is correct. For all traditions agree that this battle took place after
the incident of Bi'r Ma'unah, and historically also it is well known
that the incident of Bir Ma'unah occurred after the Battle of Uhud and
not before it.
Historical Background
In
order to understand the subject matter of this Surah well, it is
necessary to have a look at the history of the Madinah and Hejaz Jews,
for without it one cannot know precisely the real causes of the Holy
Prophet's dealing with their different tribes the way he did.
No
authentic history of the Arabian Jews exists in the world. They have
not left any writing of their own in the form of a book or a tablet
which might throw light on their past, nor have the Jewish historians
and writers of the non-Arab world made any mention of them, the reason
being that after their settlement in the Arabian peninsula they had
detached themselves from the main body of the nation, and the Jews of
the world did not count them as among themselves. For they had given up
Hebrew culture and language, even the names, and adopted Arabism
instead. In the tablets that have been unearthed in the archaeological
research in the Hejaz no trace of the Jews is found before the first
century of the Christian era, except for a few Jewish names. Therefore,
the history of the Arabian Jews is based mostly on the verbal traditions
prevalent among the Arabs most of which bad been spread by the Jews
themselves.
The
Jews of the Hejaz claimed that they had come to settle in Arabia during
the last stage of the life of the Prophet Moses (peace be upon him).
They said that the Prophet Moses had dispatched an army to expel the
Amalekites from the land of Yathrib and had commanded it not to spare
even a single soul of that tribe. The Israelite army carried out the
Prophet's command, but spared the life of a handsome prince of the
Amalekite king and returned with him to Palestine. By that time the
Prophet Moses had passed sway. His successors took great exception to
what the army had done, for by sparing the life of an Amalekite it had
clearly disobeyed the Prophet and violated the Mosaic law. Consequently,
they excluded the army from their community, and it had to return to
Yathrib and settle there for ever.(Kitab al-Aghani, vol. xix, p. 94).
Thus the Jews claimed that they had been living in Yathrib since about
1200 B.C. But, this had in fact no historical basis and probably the
Jews had invented this story in order to overawe the Arabs into
believing that they were of noble lineage and the original inhabitants
of the land.
The
second Jewish immigration, according to the Jews, took, place in 587
BC. when Nebuchadnezzer, the king of Babylon, destroyed Jerusalem and
dispersed the Jews throughout the world. The Arab Jews said that several
of their tribes at that time had come to settle in Wadi al-Qura, Taima,
and Yathrib.(Al-Baladhuri, Futuh al-Buldan). But this too has no
historical basis. By this also they might have wanted to prove that they
were the original settlers of the area.
As
a matter of fact, what is established is that when in A. D. 70 the
Romans massacred the Jews in Palestine, and then in A. D. 132 expelled
them from that land, many of the Jewish tribes fled to find an asylum in
the Hejaz, a territory that was contiguous to Palestine in the south.
There, they settled wherever they found water springs and greenery, and
then by intrigue and through money lending business gradually occupied
the fertile lands. Ailah, Maqna, Tabuk, Taima, Wadi al Qura, Fadak and
Khaiber came under their control in that very period, and Bani Quraizah,
Bani al-Nadir, Bani Bahdal, and Bani Qainuqa also came in the same
period and occupied Yathrib.
Among
the tribes that settled in Yathrib the Bani al Nadir and the Bani
Quraizah were more prominent for they belonged to the Cohen or priest
class. They were looked upon as of noble descent and enjoyed religious
leadership among their co- religionists. When they came to settle in
Madinah there were some other tribes living there before, whom they
subdued and became practically the owners of this green and fertile
land. About three centuries later, in A. D. 450 or 451, the great flood
of Yemen occurred which has been mentioned in vv. 16-17 of Surah Saba
above. As a result of this different tribes of the people of Saba were
compelled to leave Yemen and disperse in different parts of Arabia.
Thus, the Bani Ghassan went to settle in Syria, Bani Lakhm in Hirah
(Iraq), Bani Khuzaah between Jeddah and Makkah and the Aus and the
Khazraj went to settle in Yathrib. As Yathrib was under Jewish
domination, they at first did not allow the Aus and the Khazraj to gain a
footing and the two Arab tribes had to settle on lands that had not yet
been brought under cultivation, where they could hardly produce just
enough to enable them to survive
.
At last, one of their chiefs went to Syria to ask for the assistance of
their Ghassanide brothers; he brought an army from there and broke the
power of the Jews. Thus, the Aus and the Khazraj were able to gain
complete dominance over Yathrib, with the result that two of the major
Jewish tribes, Bani an-Nadir and Bani Quraizaha were forced to take
quarters outside the city. Since the third tribe, Bani Qainuqa, was not
on friendly terms with the other two tribes, it stayed inside the city
as usual, but had to seek protection of the Khazraj tribe. As a counter
measure to this Bani an Nadir and Bani Quraizah took protection of the
Aus tribe so that they could live in peace in the suburbs of Yathrib.
Before
the Holy Prophet's arrival at Madinah until his emigration the
following were the main features of the Jews position in Hejaz in
general and in Yathrib in particular:
In
the matter of language, dress, civilization and way of life they had
completely adopted Arabism, even their names had become Arabian. Of the
12 Jewish tribes that had settled in Hejaz, none except the Bani Zaura
retained its Hebrew name. Except for a few scattered scholars none knew
Hebrew. In fact, there is nothing in the poetry of the Jewish poets of
the pre-Islamic days to distinguish it from the poetry of the Arab poets
in language, ideas and themes. They even inter-married with the Arabs.
In fact, nothing distinguished them from the common Arabs except
religion. Notwithstanding this, they had not lost their identity among
the Arabs and had kept their Jewish prejudice alive most ardently and
jealously. They had adopted superficial Arabism because they could not
survive in Arabia without it.
Because
of this Arabism the western orientalists have been misled into thinking
that perhaps they were not really Israelites but Arabs who had embraced
Judaism, or that at least majority of them consisted of the Arab Jews.
But there is no historical proof to show that the Jews ever engaged in
any proselytizing activities in Hejaz, or their rabbis invited the Arabs
to embrace Judaism like the Christian priests and missionaries. On the
contrary, we see that they prided themselves upon their Israelite
descent and racial prejudices. They called the Arabs the Gentiles, which
did not mean illiterate or uneducated but savage and uncivilized
people. They believed that the Gentiles did not possess any human
rights; these were only reserved for the Israelites, and therefore, it
was lawful and right for the Israelites to defraud them of their
properties by every fair and foul means.
Apart
from the Arab chiefs, they did not consider the common Arabs fit enough
to have equal status with them even if they entered Judaism. No
historical proof is available, nor is there any evidence in the Arabian
traditions, that some Arab tribe or prominent clan might have accepted
Judaism. However, mention has been made of some individuals, who had
become Jews. The Jews, however, were more interested in their trade and
business than in the preaching of their religion. That is why Judaism
did not spread as a religion and creed in Hejaz but remained only as a
mark of pride and distinction of a few Israelite tribes. The Jewish
rabbis, however, had a flourishing business in granting amulets and
charms, fortune telling and sorcery, because of which they were held in
great awe by the Arabs for their "knowledge" and practical wisdom.
Economically
they were much stronger than the Arabs. Since they bad emigrated from
more civilized and culturally advanced countries of Palestine and Syria,
they knew many such arts as were unknown to the Arabs; they also
enjoyed trade relations with the outside world. Hence, they had captured
the business of importing grain in Yathrib and the upper Hejaz and
exporting dried dates to other countries. Poultry farming and fishing
also were mostly under their controls They were good at cloth weaving
too. They had also set up wine shops here and there, where they sold
wine which they imported from Syria. The Bani Qainuqa generally
practiced crafts such as that of the goldsmith, blacksmith and vessel
maker. In all these occupations, trade and business these Jews earned
exorbitant profits, but their chief occupation was trading in money
lending in which they had ensnared the Arabs of the surrounding areas.
More particularly the chiefs and elders of the Arab tribes who were
given to a life of pomp, bragging and boasting on the strength of
borrowed money were deeply indebted to them. They lent money on high
rates of interest and then would charge compound interest, which one
could hardly clear off once one was involved in it. Thus, they had
rendered the Arabs economically hollow, but it had naturally induced a
deep rooted hatred among the common Arabs against the Jews.
The
demand of their trade and economic interests was that they should
neither estrange one Arab tribe by befriending another, nor take part in
their mutual wars. But, on the other hand, it was also in their
interests, that they should not allow the Arabs to be united and should
keep them fighting and entrenched against each other, for they knew that
whenever the Arab tribes united, they would not allow them to remain in
possession of their 1large properties, gardens and fertile lands, which
they had come to own through their profiteering and money lending
business. Furthermore, each of their tribes also had to enter into
alliance with one or another powerful Arab tribe for the sake of its own
protection so that no other powerful tribe should overawe it by its
might. Because of this they had not only to take part in the mutual wars
of the Arabs but they often had to go to war in support of the Arab
tribe to which their tribe was tied in alliance against another Jewish
tribe which was allied to the enemy tribe. In Yathrib the Bani Quraizah
and the Bani an-Nadir were the allies of the Aus while the Bani Qainuqa
of the Khazraj. A little before the Holy Prophet's emigration, these
Jewish tribes had confronted each other in support of their respective
allies in the bloody war that took place between the Aus and the Khazraj
at Buath.
Such
were the conditions when Islam came to Madinah, and ultimately an
Islamic State came into existence after the Holy Prophet's (upon whom be
Allah's peace) arrival there. One of the first things that he
accomplished soon after establishing this state was unification of the
Aus and the Khazraj and the Emigrants into a brotherhood, and the second
was that he concluded a treaty between the Muslims and the Jews on
definite conditions, in which it was pledged that neither party would
encroach on the rights of the other, and both would unite in a joint
defense against the external enemies. Some important clauses of this
treaty are as follows, which clearly show what the Jews and the Muslims
had pledged to adhere to in their mutual relationship:
"The
Jews must bear their expenses and the Muslims their expenses. Each must
help the other against anyone who attacks the people of this document.
They must seek mutual advice and consultation, and loyalty is a
protection against treachery. They shall sincerely wish one another
well. Their relations will be governed by piety and recognition of the
rights of others, and not by sin and wrongdoing. The wronged must be
helped. The Jews must pay with the believers so long as the war lasts.
Yathrib shall be a sanctuary for the people of this document. If any
dispute or controversy likely to cause trouble should arise, it must be
referred to God and to Muhammad the Apostle of God; Quraish and their
helpers shall not be given protection. The contracting parties are bound
to help one another against any attack on Yathrib; Every one shall be
responsible for the defense of the portion to which he belongs" (lbn
Hisham, vol. ii, pp. 147 to 150).
This
was on absolute and definitive covenant to the conditions of which the
Jews themselves had agreed. But not very long after this they began to
show hostility towards the Holy Prophet of Allah (upon whom be Allah's
peace) and Islam and the Muslims, and their hostility and perverseness
went on increasing day by day. Its main causes were three:
First,
they envisaged the Holy Prophet (upon whom be Allah's peace) merely as a
chief of his people, who should be content to have concluded a
political agreement with them and should only concern himself with the
worldly interests of his group. But they found that he was extending an
invitation to belief in Allah and the Prophethood and the Book (which
also included belief in their own Prophets and scriptures), and was
urging the people to give up disobedience of Allah and adopt obedience
to the Divine Commands and abide by the moral laws of their own
prophets. This they could not put up with. They feared that if this
universal ideological movement gained momentum it would destroy their
rigid religiosity and wipe out their racial nationhood.
Second,
when they saw that the Aus and the Khazraj and the Emigrants were
uniting into a brotherhood and the people from the Arab tribes of the
surrounding areas, who entered Islam, were also joining this Islamic
Brotherhood of Madinah and forming a religious community, they feared
that the selfish policy that they had been following of sowing discord
between the Arab tribes for the promotion of their own well being and
interests for centuries, would not work in the new system, but they
would face a united front of the Arabs against which their intrigues and
machinations would not succeed.
Third,
the work that the Holy Messenger of Allah (upon whom be Allah's 'peace)
was carrying out of reforming the society and civilization included
putting an end to all unlawful methods" in business and mutual dealings.
More than that; he had declared taking and giving of interest also as
impure and unlawful earning. This caused them the fear that if his rule
became established in Arabia, he would declare interest legally
forbidden, and in this they saw their own economic disaster and death.
For
these reasons they made resistance and opposition to the Holy Prophet
their national ideal. They would never hesitate to employ any trick and
machination, any device and cunning, to harm him. They spread every kind
of falsehood so as to cause distrust against him in the people's minds.
They created every kind of doubt, suspicion and misgiving in the hearts
of the new converts so as to turn them back from Islam. They would make
false profession of Islam and then would turn apostate so that it may
engender more and more misunderstandings among the people against Islam
and the Holy Prophet (upon whom be Allah's peace).
They
would conspire with the hypocrites to create mischief and would
cooperate with every group and tribe hostile to Islam. They would create
rifts between the Muslims and would do whatever they could to stir them
up to mutual feuds and fighting. The people of the Aus and the Khazraj
tribes were their special target, with whom they had been allied for
centuries. Making mention of the war of Buath before them they would
remind them of their previous enmities so that they might again resort
to the sword against each other and shatter their bond of fraternity
into which Islam had bound them. They would resort to every kind of
deceit and fraud in order to harm the Muslims economically. Whenever one
of those with whom that had business dealings, would accept Islam, they
would do whatever they could to cause him financial loss. If he owed
them something they would worry and harass him by making repeated
demands, and if they owed him something, they would withhold the payment
and would publicly say that at the time the bargain was made he
professed a different religion, and since he had changed his religion,
they were no longer under any obligation towards him. Several instances
of this nature have been cited in the explanation of verse 75 of Surah
Al Imran given in the commentaries by Tabari, Nisaburi, Tabrisi and in
Ruh al Ma'ani.
They
had adopted this hostile attitude against the covenant even before the
Battle of Badr. But when the Holy Prophet (upon whom be Allah's peace)
and the Muslims won a decisive victory over the Quraish at Badr, they
were filled with grief and anguish, malice and anger. They were in fact
anticipating that in that war the powerful Quraish would deal a death
blow to the Muslims. That is why even before the news of the Islamic
victory reached Madinah they had begun to spread the rumor that the Holy
Prophet (upon whom be Allah's peace) had fallen a martyr and the
Muslims had been routed, and the Quraish army under Abu Jahl was
advancing on Madinah. But when the battle was decided against their
hopes and wishes, they burst with anger and grief. Ka'b bin Ashraf, the
chief of the Bani an-Nadir, cried out:"By God, if Muhammad has actually
killed these nobles of Arabia, the earth's belly would be better for us
than its back." Then he went to Makkah and incited the people to
vengeance by writing and reciting provocative elegies for the Quraish
chiefs killed at Badr. Then he returned to Madinah and composed lyrical
verses of an insulting nature about the Muslim women. At last, enraged
with his mischief, the Holy Prophet (upon whom be Allah's peace) sent
Muhammad bin Maslamah Ansari in Rabi al-Awwal, A. H. 3, and had him
slain. (Ibn Sad, Ibn Hisham, Tabari).
The
first Jewish tribe which, after the Battle of Badr, openly and
collectively broke their covenant were the Bani Qainuqa. They lived in a
locality inside the city of Madinah. As they practiced the crafts of
the goldsmith, blacksmith and vessel maker, the people of Madinah had to
visit their shops fairly frequently. They were proud of their bravery
and valor. Being blacksmiths by profession even their children were well
armed, and they could instantly muster 700 fighting men from among
themselves. They were also arrogantly aware that they enjoyed relations
of confederacy with the Khazraj and Abdullah bin Ubbay, the chief of
the, Khazraj, was their chief supporter. At the victory of Badr, they
became so provoked that they began to trouble and harass the Muslims and
their women in particular, who visited their shops. By and by things
came to such a pass that one day a Muslim woman was stripped naked
publicly in their bazaar.
This
led to a brawl in which a Muslim and a Jew were killed. Thereupon the
Holy Prophet (upon whom be Allah's peace) himself visited their
locality, got them together and counseled them on decent conduct. But
the reply that they gave was; "O Muhammad, you perhaps think we are like
the Quraish. They did not know fighting; therefore, you overpowered
them. But when you come in contact with us, you will see how men fight."
This was in clear words a declaration of war. Consequently, the Holy
Prophet (upon whom be Allah's peace) laid siege to their quarters
towards the end of Shawwal (and according to some others, of Dhi Qa'dah)
A. H. 2. The siege had hardly lasted for a fortnight when they
surrendered and all their fighting men were tied and taken prisoners.
Now Abdullah bin Ubayy came up in support of them and insisted that they
should be pardoned. The Holy Prophet conceded his request and decided
that the Bani Qainuqa would be exiled from Madinah leaving their
properties, armor and tools of trade behind. (Ibn Sa'd, Ibn Hisham,
Tarikh Tabari).
For
some time after these punitive measures (i. e. the banishment of the
Qainuqa and killing of Ka'b bin Ashraf the Jews remained so terror
stricken that they did not dare commit any further mischief. But later
when in Shawwal, A. H. 3, the Quraish in order to avenge themselves for
the defeat at Badr, marched against Madinah with great preparations, and
the Jews saw that only a thousand men had marched out with the Holy
Prophet (upon whom be Allah's peace) as against three thousand men of
the Quraish, and even they were deserted by 300 hypocrites who returned
to Madinah, they committed the first and open breach of the treaty by
refusing to join the Holy Prophet in the defense of the city although
they were bound to it. Then, when in the Battle of Uhud the Muslims
suffered reverses, they were further emboldened.
So
much so that the Bani an-Nadir made a secret plan to kill the Holy
Prophet (upon whom be Allah's peace) though the plan failed before it
could be executed. According to the details, after the incident of Bi'r
Maunah (Safar, A. H. 4) Amr bin Umayyah Damri slew by mistake two men of
the Bani Amir in retaliation, who actually belonged to a tribe which
was allied to the Muslims, but Amr had mistaken them for the men of the
enemy. Because of this mistake their blood money became obligatory on
the Muslims. Since the Bani an-Nadir were also a party in the alliance
with the Bani Amir, the Holy Prophet (upon whom be Allah's peace) went
to their clan along with some of his Companions to ask for their help in
paying the blood money. Outwardly they agreed to contribute, as he
wished, but secretly they plotted that a person should go up to the top
of the house by whose wall the Holy Prophet was sitting and drop a rock
on him to kill him. But before they could execute their plan, he was
informed in time and be immediately got up and returned to Madinah.
Now
there was no question of showing them any further concession. The Holy
Prophet at once sent to them the ultimatum that the treachery they had
meditated against him had come to his knowledge; therefore, they were to
leave Madinah within ten days; if anyone of them was found staying
behind in their quarters, he would be put to the sword. Meanwhile
Abdullah bin Ubayy sent them the message that he would help them with
two thousand men and that the Bani Quraizah and Bani Ghatafan also would
come to their aid; therefore, they should stand firm and should not go.
On this false assurance they responded to the Holy Prophet's ultimatum
saying that they would not leave Madinah and he could do whatever was in
his power. Consequently, in Rabi' al-Awwal, A. H. 4, the Holy Prophet
(upon whom be Allah's peace) laid siege to them, and after a few days of
the siege (which according to some traditions were 6 and according to
others 15 days) they agreed to leave Madinah on the condition that they
could retain all their property which they could carry on thee camels,
except the armor. Thus, Madinah was rid of this second mischievous tribe
of Jews. Only two of the Bani an-Nadir became Muslims and stayed
behind. Others went to Syria and Khaiber
- Transliteration: Bismillahir Rahmanir Rahim.
.In the name of Allah, Most Gracious, Most Merciful.
- Whatever is in the heavens and on earth, let it declare the Praises and Glory of Allah: for He is the Exalted in Might, the Wise.
- It is He Who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces). Little did ye think that they would get out: And they thought that their fortresses would defend them from Allah! But the (Wrath of) Allah came to them from quarters from which they little expected (it), and cast terror into their hearts, so that they destroyed their dwellings by their own hands and the hands of the Believers, take warning, then, O ye with eyes (to see)!
- And had it not been that Allah had decreed banishment for them, He would certainly have punished them in this world: And in the Hereafter they shall (certainly) have the Punishment of the Fire.
- That is because they resisted Allah and His Messenger: and if any one resists Allah, verily Allah is severe in Punishment.
- Whether ye cut down (O ye Muslim!) The tender palm-trees, or ye left them standing on their roots, it was by leave of Allah, and in order that He might cover with shame the rebellious transgresses.
- What Allah has bestowed on His Messenger (and taken away) from them - for this ye made no expedition with either cavalry or camelry: but Allah gives power to His messengers over any He pleases: and Allah has power over all things.
- What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment.
- (Some part is due) to the indigent Muhajirs, those who were expelled from their homes and their property, while seeking Grace from Allah and (His) Good Pleasure, and aiding Allah and His Messenger: such are indeed the sincere ones:-
- But those who before them, had homes (in Medina) and had adopted the Faith,- show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity.
- And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful."
- Hast thou not observed the Hypocrites say to their misbelieving brethren among the People of the Book? - "If ye are expelled, we too will go out with you, and we will never hearken to any one in your affair; and if ye are attacked (in fight) we will help you". But Allah is witness that they are indeed liars.
- If they are expelled, never will they go out with them; and if they are attacked (in fight), they will never help them; and if they do help them, they will turn their backs; so they will receive no help.
- Of a truth ye are stronger (than they) because of the terror in their hearts, (sent) by Allah. This is because they are men devoid of understanding.
- They will not fight you (even) together, except in fortified townships, or from behind walls. Strong is their fighting (spirit) amongst themselves: thou wouldst think they were united, but their hearts are divided: that is because they are a people devoid of wisdom.
- Like those who lately preceded them, they have tasted the evil result of their conduct; and (in the Hereafter there is) for them a grievous Penalty;-
- (Their allies deceived them), like the Evil One, when he says to man, "Deny Allah": but when (man) denies Allah, (the Evil One) says, "I am free of thee: I do fear Allah, the Lord of the Worlds!"
- The end of both will be that they will go into the Fire, dwelling therein for ever. Such is the reward of the wrong-doers.
- O ye who believe! Fear Allah, and let every soul look to what (provision) He has sent forth for the morrow. Yea, fear Allah: for Allah is well-acquainted with (all) that ye do.
- And be ye not like those who forgot Allah; and He made them forget their own souls! Such are the rebellious transgressors!
- Not equal are the Companions of the Fire and the Companions of the Garden: it is the Companions of the Garden, that will achieve Felicity.
- Had We sent down this Qur´an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Such are the similitudes which We propound to men, that they may reflect.
- Allah is He, than Whom there is no other god;- Who knows (all things) both secret and open; He, Most Gracious, Most Merciful.
- Allah is He, than Whom there is no other god;- the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they attribute to Him.
- He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in
- Transliteration: Bismillahir Rahmanir Rahim.
Bismillaahir Rahmaanir Raheem
- Sabbaha lillaahi maa fissamaawaati wa maa fil ardi wa Huwal 'Azeezul Hakeem
- Huwal lazeee akharajal lazeena kafaroo min ahlil kitaabi min diyaarihim li awwalil Hashr; maa zanantum any yakhrujoo wa zannooo annahum maa ni'atuhum husoonuhum minal laahi faataahumul laahu min haisu lam yahtasiboo wa qazafa fee quloobihimur ru'ba yukhriboona bu yootahum bi aydeehim wa aydil mu'mineena fa'tabiroo yaaa ulil absaar
- Wa law laaa an katabal laahu 'alaihimul jalaaa'a la'azzabahum fid dunyaa wa lahum fil Aakhirati 'azaabun Naar
- Zaalika bi annahum shaaqqul laaha wa Rasoolahoo wa many yushaaaqqil laaha fa innal laaha shadeedul-'iqaab
- Maa qata'tum mil leenatin aw taraktumoohaa qaaa'imatan'alaaa usoolihaa fabi iznil laahi wa liyukhziyal faasiqeen
- Wa maaa afaaa'al laahu 'alaaa Rasoolihee minhum famaaa awjaftum 'alaihi min khailiinw wa laa rikaabinw wa laakinnal laaha yusallitu Rusulahoo 'alaa many yashaaa'; wallaahu 'alaa kulli shai'in Qadeer
- Maaa afaaa'al laahu 'alaa Rasoolihee min ahlil quraa falillaahi wa lir Rasooli wa lizil qurbaa wal yataamaa walmasaakeeni wabnis sabeeli kai laa yakoona doolatam bainal aghniyaaa'i minkum; wa maaa aataakumur Rasoolu fakhuzoohu wa maa nahaakum 'anhu fantahoo; wattaqul laaha innal laaha shadeedul-'iqaab
- Lilfuqaraaa'il Muhaaji reenal lazeena ukhrijoo min diyaarihim wa amwaalihim yabtaghoona fadlam minal laahi wa ridwaananw wa yansuroonal laaha wa Rasoolah; ulaaa'ika humus saadiqoon
- Wallazeena tabawwa'ud daara wal eemaana min qablihim yuhibboona man haajara ilaihim wa laa yajidoona fee sudoorihim haajatam mimmaa ootoo wa yu'siroona 'alaa anfusihim wa law kaana bihim khasaasah; wa many yooqa shuhha nafsihee fa ulaaa'ika humul muflihoon
- Wallazeena jaaa'oo min ba'dihim yaqooloona Rabbanagh fir lanaa wa li ikhwaani nal lazeena sabqoonaa bil eemaani wa laa taj'al fee quloobinaa ghillalil lazeena aamanoo rabbannaaa innaka Ra'oofur Raheem
- Alam tara ilal lazeena naafaqoo yaqooloona li ikhwaanihimul lazeena kafaroo min ahlil kitaabi la'in ukhrijtum lanakhrujanna ma'akum wa laa nutee'u feekum ahadan abadanw-wa in qootiltum lanansuran nakum wallaahu yashhadu innahum lakaaziboon
- La'in ukhrijoo laa yakhrujoona ma'ahum wa la'in qootiloo laa yansuroonahum wa la'in nasaroohum la yuwallunnal adbaara summa laa yunsaroon
- La antum ashaddu rahbatan fee sudoorihim minal laah; zaalika bi annahum qawmul laa yafqahoon
- Laa yuqaatiloonakum jamee'an illaa fee quram muhas sanatin aw minw waraaa'i judur; baasuhum bainahum shadeed; tahsabuhum jamee'anw-wa quloobuhum shatta; zaalika biannahum qawmul laa ya'qiloon
- Kamasalil lazeena min qablihim qareeban zaaqoo wabaala amrihim wa lahum 'azaabun aleem
- Kamasalish shaitaani izqaala lil insaanik fur falammaa kafara qaala innee bareee'um minka inneee akhaaful laaha rabbal 'aalameen
- Fakaana 'aaqibatahumaaa annahumaa fin naari khaalidaini feehaa; wa zaalika jazaaa'uz zaalimeen
- Yaaa ayyuhal lazeena aamanut taqul-laaha; waltanzur nafsum maa qaddamat lighadiw wattaqual laah; innal laaha khabeerum bimaa ta'maloon
- Wa laa takoonoo kallazeena nasul laaha fa ansaahum anfusahum; ulaaa'ika humul faasiqoon
- Laa yastaweee as-haabun naari wa ashaabul jannah; as haabul jannati humul faaa'izoon
- Law anzalnaa haazal quraana 'alaa jabilil lara aytahoo khaashi'am muta saddi'am min khashiyatil laah; wa tilkal amsaalu nadribuhaa linnaasi la'allahum yatafakkaroon
- Huwal-laahul-lazee laaa Ilaaha illaa Huwa 'Aalimul Ghaibi wash-shahaada; Huwar Rahmaanur-Raheem
- Huwal-laahul-lazee laaa Ilaaha illaa Huwal-Malikul Quddoosus-Salaamul Muminul Muhaiminul-'aAzeezul Jabbaarul-Mutakabbir; Subhaanal laahi 'Ammaa yushrikoon
- Huwal Laahul Khaaliqul Baari 'ul Musawwir; lahul Asmaaa'ul Husnaa; yusabbihu lahoo maa fis samaawaati wal ardi wa Huwal 'Azeezul Hakeem
