Tarikh (al-Tabari) 1180
The Expulsion of Banu al-Nadir in the Year Four
[ نزول سورة الحشر ] وَأَنْزَلَ اللَّهُ سُبْحَانَهُ وَتَعَالَى غَالِبَ سُورَةِ الْحَشْرِ فِي شَأْنِهِمْ . وَرَوَى الشَّيْخَانِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لِابْنِ عَبَّاسٍ: سُورَةُ الْحَشْرِ، قَالَ، قُلْ: سُورَةُ النَّضِيرِ، قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ أَيْ نَزَّهَهُ، فَاللَّامُ مَزِيدَةٌ، وَفِي الْإِتْيَانِ بِـ «مَا» تَغْلِيبٌ لِلْأَكْثَرِ. وَهُوَ الْعَزِيزُ الْحَكِيمُ فِي مُلْكِهِ وَصُنْعِهِ. هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ هُمْ بَنُو النَّضِيرِ مِنَ الْيَهُودِ. مِنْ دِيَارِهِمْ مَسَاكِنِهِمْ بِالْمَدِينَةِ. لأَوَّلِ الْحَشْرِ هُوَ حَشْرُهُمْ إِلَى الشَّامِ، وَآخِرُهُ أَنْ أَجْلَاهُمْ عُمَرُ فِي خِلَافَتِهِ إِلَى خَيْبَرَ. مَا ظَنَنْتُمْ أَيُّهَا الْمُؤْمِنُونَ. أَنْ يَخْرُجُوا وَظَنُّوا أَنَّهُمْ مَانِعَتُهُمْ خَبَرُ أَنَّ حُصُونُهُمْ فَاعِلُهُ، بِهِ تَمَّ الْخَبَرُ. مِنَ اللَّهِ مِنْ عَذَابِهِ. فَأَتَاهُمُ اللَّهُ أَمْرُهُ وَعَذَابُهُ. مِنْ حَيْثُ لَمْ يَحْتَسِبُوا لَمْ يَخْطِرْ بِبَالِهِمْ مِنْ جِهَةِ الْمُؤْمِنِينَ. وَقَذَفَ أَلْقَى. فِي قُلُوبِهِمُ الرُّعْبَ بِسُكُونِ الْعَيْنِ وَضَمِّهَا: الْخَوْفُ، فَقُتِلَ سَيِّدُهُمْ كَعْبُ بْنُ الْأَشْرَفِ. يُخْرِبُونَ بِالتَّشْدِيدِ وَالتَّخْفِيفِ مِنْ خَرَّبَ وَأَخْرَبَ بُيُوتَهُمْ لِيَنْقُلُوا مَا اسْتَحْسَنُوهُ مِنْهَا مِنْ خَشَبٍ وَغَيْرِهِ. بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الأَبْصَارِ. وَلَوْلا أَنْ كَتَبَ اللَّهُ قَضَى عَلَيْهِمُ الْجَلاءَ الْخُرُوجَ مِنَ الْوَطَنِ. لَعَذَّبَهُمْ فِي الدُّنْيَا بِالْقَتْلِ وَالسَّبْيِ، كَمَا فَعَلَ بِقُرَيْظَةَ مِنَ الْيَهُودِ. وَلَهُمْ فِي الآخِرَةِ عَذَابُ النَّارِ. ذَلِكَ بِأَنَّهُمْ شَاقُّوا خَالَفُوا. اللَّهَ وَرَسُولَهُ وَمَنْ يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ لَهُ. مَا قَطَعْتُمْ مِنْ لِينَةٍ نَخْلَةٍ. أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ أَيْ خَيَّرَكُمْ فِي ذَلِكَ. وَلِيُخْزِيَ بِالْإِذْنِ فِي الْقَطْعِ. الْفَاسِقِينَ الْيَهُودَ فِي اعْتِرَاضِهِمْ بِأَنَّ قَطْعَ الشَّجَرِ الْمُثْمِرِ فَسَادٌ. وَمَا أَفَاءَ رَدَّ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ أَسْرَعْتُمْ يَا مُسْلِمِينَ عَلَيْهِ مِنْ زَائِدَةِ خَيْلٍ وَلَا رِكَابِ إِبِلٍ، أَيْ لَمْ تُقَاسُوا فِيهِ مَشَقَّةً. وَلَكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَنْ يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ فَلَا حَقَّ لَكُمْ فِيهِ، وَيَخْتَصُّ بِهِ النَّبِيُّ ﷺ، وَيَفْعَلُ فِيهِ مَا يَشَاءُ، فَأَعْطَى مِنْهُ الْمُهَاجِرِينَ وَثَلَاثَةً مِنَ الْأَنْصَارِ لِفَقْرِهِمْ. مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى كَالصَّفْرَاءِ وَادِي الْقُرَى وَيَنْبُعَ. فَلِلَّهِ يَأْمُرُ فِيهِ بِمَا يَشَاءُ. وَلِلرَّسُولِ وَلِذِي صَاحِبِ الْقُرْبَى قَرَابَةِ النَّبِيِّ مِنْ بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ. وَالْيَتَامَى أَطْفَالِ الْمُسْلِمِينَ الَّذِينَ هَلَكَتْ آبَاؤُهُمْ وَهُمْ فُقَرَاءُ. وَالْمَسَاكِينِ ذَوِي الْحَاجَةِ مِنَ الْمُسْلِمِينَ. وَابْنِ السَّبِيلِ الْمُنْقَطِعِ فِي سَفَرِهِ مِنَ الْمُسْلِمِينَ، أَيْ يَسْتَحِقُّهُ النَّبِيُّ وَالْأَصْنَافُ الْأَرْبَعَةُ عَلَى مَا كَانَ يَقْسِمُهُ مِنْ أَنَّ لِكُلٍّ مِنَ الْأَرْبَعَةِ خُمْسَ الْخُمُسِ وَلَهُ الْبَاقِي. كَيْ لا كَيْ بِمَعْنَى اللَّامِ، وَأَنْ مُقَدَّرَةٌ بَعْدَهَا. يَكُونَ دُولَةً مُتَدَاوَلًا. بَيْنَ الأَغْنِيَاءِ مِنْكُمْ وَمَا آتَاكُمُ أَعْطَاكُمُ الرَّسُولُ مِنَ الْفَيْءِ وَغَيْرِهِ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ. لِلْفُقَرَاءِ مُتَعَلِّقٌ بِمَحْذُوفٍ أَيِ اعْجَبُوا الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ هُمُ الصَّادِقُونَ فِي إِيمَانِهِمْ. وَالَّذِينَ تَبَوَّءُوا الدَّارَ أَيِ الْمَدِينَةَ وَالإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ حَاجَةٌ إِلَى مَا يُؤْثَرُونَ بِهِ. وَمَنْ يُوقَ شُحَّ نَفْسِهِ حِرْصَهَا عَلَى الْمَالِ. فَأُولَئِكَ هُمُ الْمُفْلِحُونَ. وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ مِنْ بَعْدِ الْمُهَاجِرِينَ وَالْأَنْصَارِ إِلَى يَوْمِ الْقِيَامَةِ يَقُولُونَ: رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالإِيمَانِ وَلا تَجْعَلْ فِي قُلُوبِنَا غِلا حِقْدًا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ. أَلَمْ تَرَ تَنْظُرْ إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَهُمْ بَنُو النَّضِيرِ وَإِخْوَانِهِمْ فِي الْكُفْرِ: لَئِنْ لَامُ قَسَمٍ فِي الْأَرْبَعَةِ أُخْرِجْتُمْ مِنَ الْمَدِينَةِ لَنَخْرُجَنَّ مَعَكُمْ وَلا نُطِيعُ فِيكُمْ فِي خِذْلَانِكُمْ أَحَدًا أَبَدًا وَإِنْ قُوتِلْتُمْ حُذِفَتْ مِنْهُ اللَّامُ الْمُوَطِّئَةُ لَنَنْصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ لَئِنْ أُخْرِجُوا لا يَخْرُجُونَ مَعَهُمْ وَلَئِنْ قُوتِلُوا لا يَنْصُرُونَهُمْ وَلَئِنْ نَصَرُوهُمْ أَيْ جَاءُوا لِنَصْرِهِمْ لَيُوَلُّنَّ الأَدْبَارَ وَاسْتَغْنَى بِجَوَابِ الْقَسَمِ الْمُقَدَّرِ عَنْ جَوَابِ الشَّرْطِ فِي الْمَوَاضِعِ الْخَمْسَةِ ثُمَّ لَا يُنْصَرُونَ أَيِ الْيَهُودُ. لأَنْتُمْ أَشَدُّ رَهْبَةً خَوْفًا فِي صُدُورِهِمْ أَيِ الْمُنَافِقِينَ مِنَ اللَّهِ لِتَأْخِيرِ عَذَابِهِ. ذَلِكَ بِأَنَّهُمْ قَوْمٌ لا يَفْقَهُونَ. لا يُقَاتِلُونَكُمْ جَمِيعًا أَيِ الْيَهُودُ مُجْتَمَعَيْنِ إِلا فِي قُرًى مُحَصَّنَةٍ أَوْ مِنْ وَرَاءِ جُدُرٍ سُورٍ، وَفِي قِرَاءَةِ: جُدُرٍ. بَأْسُهُمْ حَرْبُهُمْ بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعًا مُجْتَمِعينَ. وَقُلُوبُهُمْ شَتَّى مُتَفَرِّقَةٌ، خِلَافُ الْحُسْبَانِ. ذَلِكَ بِأَنَّهُمْ قَوْمٌ لا يَعْقِلُونَ. مَثَلُهُمْ فِي تَرْكِ الْإِيمَانِ كَمَثَلِ الَّذِينَ مِنْ قَبْلِهِمْ قَرِيبًا بِزَمَنٍ قَرِيبٍ وَهُمْ أَهْلُ بَدْرٍ مِنَ الْمُشْرِكِينَ ذَاقُوا وَبَالَ أَمْرِهِمْ عُقُوبَتَهُ فِي الدُّنْيَا مِنَ الْقَتْلِ وَغَيْرِهِ وَلَهُمْ عَذَابٌ أَلِيمٌ مُؤْلِمٌ مَثَلُهُمْ أَيْضًا فِي سَمَاعِهِمْ مِنَ الْمُنَافِقِينَ وَتَخَلُّفِهِمْ عَنْهُمْ، كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ كَذِبًا مِنْهُ وَرِيَاءً فَكَانَ عَاقِبَتَهُمَا أَيِ الْغَاوِي وَالْمَغْوِيِّ، وَقُرِئَ بِالرَّفْعِ أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا وَذَلِكَ جَزَاءُ الظَّالِمِينَ [الْحَشْرِ مِنْ 1: 17].
Translation
✧ [The Revelation of Sūrat al-Ḥashr] And Allah, glorified and exalted be He, sent down most of Sūrat al-Ḥashr concerning their affair. Al-Bukhārī and Muslim narrated from Saʿīd b. Jubayr that he said: I said to Ibn ʿAbbās: Sūrat al-Ḥashr. He said: Say: Sūrat al-Naḍīr. Allah, glorified and exalted be He, said: "Whatever is in the heavens and whatever is in the earth has glorified Allah," meaning declared Him transcendent. The lām is an addition, and in using "mā," the majority is given precedence. "And He is the Mighty, the Wise" in His dominion and His making. "He it is who expelled those who disbelieved among the People of the Book"—they are Banū al-Naḍīr of the Jews— "from their homes," their dwellings in Madinah, "at the first gathering." It is their gathering to Syria, and its last is that ʿUmar expelled them during his caliphate to Khaybar. "You did not think," O believers, "that they would leave; and they thought that their fortresses would protect them"—the predicate is that their fortresses would do it; with it the predicate is complete— "from Allah," from His punishment. "So Allah came upon them," His command and His punishment, "from where they did not reckon," it did not occur to their minds from the direction of the believers. "And He cast," He threw, "terror into their hearts"—with a sukūn on the ʿayn and also with a ḍammah: fear. Their chief Kaʿb b. al-Ashraf had been killed. "They destroy their houses"—with tashdīd and without, from kharraba and akhraba—to remove what they deemed good of them, such as wood and other things, "with their own hands and the hands of the believers. So take heed, O people of insight. And had it not been that Allah had decreed," ordained upon them, "the exile," departure from the homeland, "He would have punished them in this world" by killing and captivity, as He did with Qurayẓah of the Jews. "And for them in the Hereafter is the punishment of the Fire. That is because they opposed," contradicted, "Allah and His Messenger. And whoever opposes Allah—then indeed Allah is severe in punishment" for him. "Whatever you cut down of a līnah," a palm tree, "or left it standing on its roots, it is by Allah's permission," meaning He gave you choice in that. "And that He might disgrace" by the permission to cut "the transgressors," the Jews, in their objection that cutting fruit-bearing trees is corruption. "And what Allah restored to His Messenger from them—you did not urge"—make haste, O Muslims—"for it any horses or riding camels," meaning you did not endure hardship in it. "But Allah gives His messengers authority over whom He wills. And Allah is over all things competent." So you have no right in it. The Prophet ﷺ is singled out with it, and he may do with it what he wills. He gave from it to the Muhājirūn and to three of the Anṣār because of their poverty. "What Allah restored to His Messenger from the people of the towns," such as al-Ṣafrāʾ, Wādī al-Qurā, and Yanbuʿ, "is for Allah"—He commands in it what He wills— "and for the Messenger and for the near kin," the kinsfolk of the Prophet among Banū Hāshim and Banū al-Muṭṭalib, "and the orphans," the children of the Muslims whose fathers have perished and who are poor, "and the needy," those in want among the Muslims, "and the wayfarer," the one cut off in his journey among the Muslims. That is, the Prophet and these four categories are entitled to it according to the way he used to divide it: each of the four categories has one-fifth of the fifth, and the remainder is his. "So that it may not"—kay here has the meaning of the lām, and an is implied after it— "become a circulating fortune," something passed around, "among the rich among you. And whatever the Messenger gives you"—of the fayʾ and other things—"take it, and whatever he forbids you, desist. And fear Allah. Indeed Allah is severe in punishment." "For the poor"—it is connected to an elided verb, meaning: marvel at—"the emigrants who were expelled from their homes and their properties, seeking bounty from Allah and approval, and helping Allah and His Messenger. Those are the truthful ones" in their faith. "And those who had established themselves in the abode"—that is, Madinah—"and in faith before them, they love those who emigrated to them and find no desire in their breasts for what they were given, and they prefer others over themselves even though they are in privation"—need for what they prefer others with. "And whoever is guarded against the avarice of his own soul," its greed for wealth, "those are the successful ones." "And those who came after them," after the Muhājirūn and the Anṣār until the Day of Resurrection, they say: "Our Lord, forgive us and our brothers who preceded us in faith, and put not in our hearts any rancor," any malice, "toward those who believe. Our Lord, indeed You are Compassionate, Merciful." "Have you not seen," have you not looked at, "those who acted as hypocrites, saying to their brothers who disbelieved among the People of the Book"—and they are Banū al-Naḍīr—and are their brothers in unbelief: "If you are expelled"—the lām is the lām of an oath in all four places—"from Madinah, we will surely leave with you, and we will never obey anyone concerning you," in forsaking you. "And if you are fought"—the preparatory lām is elided from it—"we will surely help you." But Allah bears witness that they are liars. "If they are expelled, they will not leave with them; and if they are fought, they will not help them; and even if they helped them"—that is, came to their aid—"they would surely turn their backs," and the answer to the estimated oath suffices without the answer to the condition in the five places. "Then they would not be helped," meaning the Jews. "You are more terrifying," more fearful, "in their breasts"—that is, the hypocrites'—"than Allah," because of the deferment of His punishment. "That is because they are a people who do not understand." "They will not fight you all together," meaning the Jews gathered together, "except in fortified towns or from behind walls," a rampart. And in one reading: judur. "Their might," their warfare, "among themselves is severe. You think them together," gathered, "but their hearts are divided," scattered, contrary to the thinking. "That is because they are a people who do not comprehend." "Their example," in abandoning faith, "is like that of those before them," recently, in a near time—and they are the people of Badr among the polytheists—"they tasted the evil consequence of their affair," its punishment in this world, of killing and other things, "and for them is a painful punishment," a hurting one. Their example also, in listening to the hypocrites and in their falling short of them, is "like the example of Satan when he said to man: 'Disbelieve.' But when he disbelieved, he said: 'I am quit of you. I fear Allah, Lord of the worlds,'" in falsehood from him and hypocrisy. "So the outcome for both of them"—that is, the one who led astray and the one led astray; and it has been read in the nominative—"is that they are in the Fire, abiding eternally therein. And that is the recompense of the wrongdoers" [al-Ḥashr 1–17].
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