Podcasts about khazraj

Hier finden Sie die aktuelle Khutba von Hadhrat Khalifat-ul-Massih V (aba) mit deutscher Übersetzung hier.In dieser Khutba sprach Hazoor (aba) über die Expedition gegen den Stamm der Banū Nadhīr. Dabei erwähnte Hazoor, dass die Expedition durch mehrere Ereignisse und Faktoren ausgelöst wurde. Unter anderem aufgrund eines Drohbriefes der Quraisch aus Mekka an Abdullah bin Ubayy bin Sulul und andere Götzendiener der Stämme Aus und Khazraj in Medina. Wenn Sie die aktuelle Khutba mit deutscher Übersetzung als Video sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist „Freitagsansprachen 2024 - deutsche Übersetzung“ Wenn Sie die aktuelle Khutba mit deutschen Untertiteln sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist auf „Freitagsansprachen 2024 - deutsche Untertitel“. „Ich werde deine Botschaft bis ans Ende der Welt tragen“ Offenbarung an den Verheißenen Messias und Mahdi Abonnieren oder folgen Sie uns auch auf unseren Social Media Kanälen Instagram, Twitter und Facebook unter @Muslimtvde und erleben Sie unsere spannenden Formate! ©Copyright MTA International Germany Studios 

In this episode of "Reflecting Light", we delve into a key strategic decision of the Prophet on the advice of a companion and per Allah's direction, at the Battle of Badr - the seizing of the water supply. Despite popular misconceptions, Badr was not a place with a lake or river, but instead a region of underground water accessible through several wells. This factored significantly in the Prophet Muhammad's (PBUH) battle plan. The episode illuminates the insightful contribution of Al-Hubab from Khazraj, who advised the Prophet to camp near the water. A revelation from Jibrail (AS) confirmed this plan, emphasizing the importance of strategic advantage, not just reliance on divine victory. The analysis encourages us to understand the implications of this strategy on the outcome of the Battle of Badr. This tactical move restricted the enemy's access to water and facilitated easy access for the Muslims, underlining the wisdom of adopting worldly means for success while seeking divine support. This episode is sure to captivate your interest and deepen your understanding of the strategic elements of the Battle of Badr and the lessons we can draw from them. Subscribe and press the notify bell of our channel so that you get the notification of daily uploads about the rich Islamic history and valuable life lessons derived from it.

May we receive mercy from Allah Subhanahu wa ta'ala and also receive guidance to gather sufficient supplies so that we are safe and comfortable in Mahsyar facing Allah SWT being entered into heaven by Allah Subhanahu wa ta'ala without reckoning and also punishment. Surahs mentioned : - Surah al Maidah 5, verse 67 : [ Allah Subhanahu wa ta'ala will certainly protect you from the people. Indeed, Allah Subhanahu wa ta'ala does not guide the people who disbelieve. ] - Surah al Hajj 22, verse 39 : [ Permission to fight back is hereby granted to those being fought, for they have been wronged. And Allah Subhanahu wa ta'ala is truly Most Capable of helping them prevail. ] - Surah Al Anfal 8, verse 5 - 6 : [ Similarly, when your Lord brought you (O Prophet) out of your home for a just cause, a group of believers was totally against it. They disputed with you about the truth after it had been made clear, as if they were being driven to death with their eyes wide open. ] - Surah Al Anfal 8, verse 11 : [ (Remember) when He caused drowsiness to overcome you, giving you serenity. And He sent down rain from the sky to purify you, free you from Satan's whispers, strengthen your hearts, and make your steps firm. ] - Surah Al Anfal 8, verse 47 : [ Do not be like those who left their homes boastfully and to be seen of men, and hinder (men) from the path of Allah. ] - Surah Al Anfal 8, verse 48 : [ And remember when Satan made their evil deeds appealing to them, and said, “No one can overcome you today. I am surely by your side.” But when the two forces faced off, he cowered and said, “I have absolutely nothing to do with you. I certainly see what you do not see. I truly fear Allah, for Allah is severe in punishment.” ] Hadiths mentioned : - In Sahih Hadith (Al Anbani), Sunan Abi Dawud 3004 : Book 20, Hadith 77 (which is a long hadith but I'll just take a snippet of it and the rest, you guys can either look it up online or I may just put it up in the description box, insya allah). Narrated by a man from the companions of the Prophet Muhammad Sallallāhu 'alaihi wa sallam: AbdurRahman ibn Ka'b ibn Malik reported on the authority of a man from among the companions of the Prophet Muhammad Sallallāhu 'alaihi wa sallam : The infidels of the Quraysh wrote (a letter) to Ibn Ubayy and to those who worshipped idols from al-Aws and al-Khazraj, while the Messenger of Allah Sallallāhu 'alaihi wa sallam was at that time at Madinah before the battle of Badr. (They wrote): You gave protection to our companion. We swear by Allah, you should fight him or expel him, or we shall come to you in full force, until we kill your fighters and appropriate your women. - Sahih Hadith (Darussalam) by Jami` at-Tirmidhi 3756 : Book 49, Hadith 153 (27)Chapter: The Virtues Of Sa'd bin Abi Waqqas, May Allah Be Pleased With Him, And The Name Of Abi Waqqas Is Malik Bin Wuhaib Narrated by 'Aishah RadhiAllahu anha: "The Messenger of Allah Sallallāhu 'alaihi wa sallam did not sleep one night upon arriving in Al-Madinah. So our Prophet said: 'If only a righteous man would guard me tonight.'" She said: "So we were like that, when we heard the clanging of weapons. He said: 'Who is that?' So the man said: 'Sa'd bin Abi Waqqas.' So the Messenger of Allah Sallallāhu 'alaihi wa sallam said: 'What has brought you here?' Sa'd said: 'Fear for the Messenger of Allah Sallallāhu 'alaihi wa sallam came upon me, so I came to protect him.' So the Messenger of Allah Sallallāhu 'alaihi wa sallam supplicated for him, then slept." - Sahih al-Bukhari 4609 : Book 65, Hadith 131, narrated by `Abdullah (ibn Masud): [ On the day of Badr, Al-Miqdad said, "O Allah's Messenger Sallallāhu 'alaihi wa sallam! We do not say to you as the children of Israel said to Moses Alaihissalam, 'Go you and your Lord and fight you two; we are sitting here, but (we say). "Proceed, and we are with you." That seemed to delight Allah's Messenger Sallallāhu 'alaihi wa sallam greatly. ]

In the battle of Uhud, the Haritha clan from the Aws and the Salamah clan from the Khazraj were about to leave Prophet Muhammad in battle and return to Medina. Learn the story in the English Tafsir of Surah Al Imran ayat 122

Sunday October 9, 2022 Rabi' al-Awwal 13, 1444   This episode explores the early fault lines in society: the Jewish tribes and the resentful tribesmen of the Aws and Khazraj who would soon be known as 'The Hypocrites.' The episode concludes with a discussion on some of the notable events that took place in the first year after the Hijra.

Things you'll learn in this episode of Our Prophet:- Why and when the Jews migrated to Medina - The three main Jewish tribes of Medina - How the Jews established themselves in Medina?- History of Aws and Khazraj settlement in Medina?- Jewish method to establish control over Arab tribes of Medina- How did the Jews react to Prophet's arrival in Medina? - The Prophet's historic act to create harmony between the Jews and MuslimsTo watch on YouTube: https://youtu.be/MPNCrU1wraQHelp us create the most comprehensive biography of the Prophet of Islam. Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophet.Support this podcast at — https://redcircle.com/our-prophet/donations

Sunday October 2, 2022 Rabi' al-Awwal 6, 1444   This episode discusses the significance of the 'Pact of Medina' in the unfolding events in Sira and take a look at the history of its signatories, namely the three Jewish tribes, and how they got to Yathrib and interacted with the Aws and the Khazraj before Islam, and how they responded to the Prophet (Allah bless him and give him peace) after his arrival.

Things you'll learn in this episode of Our Prophet:- The historic rivalry between Aus and Khazraj tribes - Meeting between two Khazraj men with Utba ibn Rabi'ah - Interaction between As'ad ibn Zurara and the Prophet - Quranic verses that convinced those Khazrajites to become Muslim - Story of Mus'ab ibn Umayr and his appointment by Prophet to Yathrib To watch on YouTube: https://youtu.be/oFqUBIdisGUHelp us create the most comprehensive biography of the Prophet of Islam. Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophet.Support this podcast at — https://redcircle.com/our-prophet/donations

Ubadah bin Shamit yang awalnya hanya menjadi wakil kaum keluarganya dari suku Khazraj, tapi akhirnya meningkat menjadi salah seorang pelopor Islam, dan salah seorang pemimpin kaum Muslimin. --- Send in a voice message: https://anchor.fm/saptono-soemarsono/message

Sunday May 15, 2022   Continuing the study of the Meccan Period of the Prophet's life (Allah bless him and give him peace), this episode looks at the seeds of Islam planted among the Khazraj of Yathrib, and the lead up to one of the momentous miracles: the Night Journey and Ascent (al-Isra' wa al-Mi'raj).

Sunday March 27, 2022 This episode looks at the genesis of the Ansar; how Islam reached the people of Yathrib, the tribal conflicts between the Aws and the Khazraj, and who the earliest converts in Yathrib were.

Sunday March 20, 2022 After covering the first tragedy in the "Year of Sadness," the death of Abu Talib, this episode discusses the second and third tragedies: the death of Sayyida Khadija and the response of the Thaqif tribe in Ta'if when the Prophet (Allah bless him and give him peace) went there to invite them to Islam. It also explores his return to Mecca and his effort to present Islam to the outlying Arabian tribes during the Hajj season, which led to him encountering a small tribe from Yathrib who would come to play a significant role in the history of Islam: the Khazraj.

Nama lengkapnya adalah Abdulah bin Salam bin Haris al-Israili. Dijuluki Abu Yusuf al-Israili, karena masih memiliki jalur nasab dengan Yusuf bin Ya'qub bin Ishaq bin Ibrahim. Nama aslinya adalah Husain, kemudian setelah memeluk Islam, oleh Nabi Muhammad diganti menjadi Abdullah. Abdullah bin Salam berasal dari Yahudi kabilah Bani Qainuqa, dan berkedudukan sebagai habr (rabi atau pendeta Yahudi). Pada masa itu, Abdullah adalah pendeta yang paling pandai dan terhormat di Madinah, sekaligus haleef (sekutu) Qawaaqilah dari Bani Auf bin Khazraj. Karena itu ia dihormati dan disegani di kota itu, baik dikalangan orang Yahudi maupun bukan. --- Send in a voice message: https://anchor.fm/saptono-soemarsono/message

Ubay bin Ka'ab yang juga dikenal sebaga Abu Mundzir adalah salah seorang sahabat yang terkenal dan terpandang di antara komunitas kaum Muslim awal yang berasal dari suku Khazraj keturunan Bani Najjar. Ubay adalah kaum Anshar yang berasal dari Bani Khazraj Madinah yang pertama-tama menerima Islamdan melakukan bai'at kepada Nabi Muhammad pada peristiwa Aqabah II, sebelum terjadinya peristiwa hijrah. Ia iku ambil bagian dalam perang badar dan semua peperangan lain sesudahnya bersama Rasulullah Saw. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/saptono-soemarsono/message

Abu Dujanah radhiallahu 'anhu (RA), sahabat Nabi dari kabilah Khazraj (wafat 632). Beliau syahid dalam perang Yamamah ketika memerangi nabi palsu Musailamah al-Kadzab. Selain dikenal pemberani di medan perang, Abu Dujanah juga seorang yang sangat menjaga diri dan keluarganya dari perkara haram --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/saptono-soemarsono/message

Jabir bin Abdullah bin Haram Al Anshari adalah salah satu sahabat Nabi Muhammad Shallallahu Alaihi Wa Sallam yang sangat gigih mengejar ilmu. Ia lahir di kota Yastrib (sekarang Madinah) pada 15 tahun sebelum Rasulullah melakukan Hijrah. Ia berasal dari keluarga miskin di suhu Khazraj. Jabir dikenal dengan julukan Abu Abdillah Al Ansori atau ahli fiqih dan mufti Madinah. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/saptono-soemarsono/message

Alee ibn Abu Talib (ra) session 59. The Aus and Khazraj boast about their brave men (ra/a) to encourage each other. Some of personalities mentioned were Hanzala, Muadh, Aasim and Khuzayma (ra/a). The divine pleasure manifested upon many companions on the battlefield as an unusual slumber. Abu Talha, Alee and Zubair (ra/a) from many experienced it, even though they were all situated into different camps.

Sa'ad ibn Ubaadah Al Khazraj (ra) final session 39. Sa'ad (ra) passes away outside Al Madinah and a rough geographical location of where his blessed grave is located. The Noble Quran describes the sahabas character and status. They are from the highest rank and finest of Muslims (muhsin), all promised paradise, are believers in truth and some chose to prefer others over themselves.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 38. Praise of the Ansar. Like many sahaba Saad (ra) departs for Syria. A short bio about Saad (ra). Refuting fabricated reports.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 37. A fabricated report trying to tarnish Sa'ad (ra). Claiming he deliberately didn't pledge allegiance to Abu Bakr & Umar (ra). All scholars refute this lie. Giving 4 reasons from amongst many to say this report has no base. It is our obligatory duty to learn the profile of shahabas (ra/a) and their sacrifice to the deen. This will protect us from falling into believing corrupted texts.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 36. Banu Hashim retract their opinion and rest their grief of not being invited to the consultation. Ali's (ra) flawless words venerating and proving why Abu Bakr (ra) should be the caliph. All the sahaba (ra/a) unequivocally rally behind Abu Bakr (ra) and give allegiance to him, as he was most deserving of it. Despite the lies rawafids propagate.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 35. The Ansaar (ra/a) understood crystal clear Abu Bakr's (ra) superiority and leadership quality. Abu Bakr (ra) never forgot the sacrifices of the Ansaar (ra/a). Quran and Hadiths praise the Ansaar (ra/a). Saying they are righteous, patient and prefer others over themselves.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 34. Sa'ad's (ra) health at the time of the appointment. Zaid ibn Thabit (ra) takes a stance from the Ansaar and pledges for Abu Bakr (ra). As he was known to be the firmest with the obligatory acts. The caliph was chosen with great wisdom, truth and perfect timing to avoid unrest and opposition.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 33. In the sequence of events, the sahaba were initially in 3 groups rallying for the appointment with regards to leadership. Authentic report highlighting the Muhaajiroon and Ansaar's (ra/a) reconciliation in this matter:- "Abu Bakr (ra): ....The Quraysh should be in authority." "Sa'ad (ra): .... Undoubtedly correct. You are the leaders and we are the advisors." (Ahmad)

Sa'ad ibn Ubaadah Al Khazraj (ra) session 31. Ayesha (raa) is slandered and this rumour is  spread, the Ansar react. There's a Gharyah that Allah SWT loves and another that He hates.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 29. Narrations about the life of Uyaynah ibn Hisn and Al Aqrah ibn Haabis (rah). The sign of imaan is love for the Ansaar (ra/a) and the sign of hypocrisy is hatred for the Ansaar (ra/a). - Bukhari & Muslim.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 30. A sign of emaan is love for the Ansar, a sign of hyporcrisy is hatred for the Ansar. Only a believer loves the Ansar and a hypocrite despises the Ansar. Allah SWT loves those who love the Ansar and despises those who despise the Ansar.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 27. Sa'ad (ra) shows his ghayra (self respect and honour) to his wives and tribe. The grievous sin of being a dayyouth. A brief look at the ambush of the battle of Hunayn.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 25. The Mercy to Mankind ﷺ , The Conquest of Makkah and amnesty in the House of Abu Sufiyan (ra). Al Tulaqaa, the freed ones.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 24. Short reports highlighting Sa'ad ibn Ubaadah's (ra) rage against the unbelieving Quraysh. During the fall of Makkah, Sa'ad (ra) addresses everyone to show no mercy to the non-muslims, but the Prophet ﷺ diffuses the matter and encourages mercy instead.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 23. In conclusion to the battle, the fate of the Jewish Banu Qurayzah was judged by Sa'ad ibn Mu'aad for their treason. Which happened to be perfectly in line with the sharia. Sa'ad ibn Mu'aad passes away shortly thereafter and his companions (ra/a) grieved intensely including Sa'ad ibn Ubaadah (ra). A short cv highlighting the lofty status of Sa'ad ibn Mu'aad (ra).

Sa'ad ibn Ubaadah Al Khazraj (ra) session 20. As the muslims are under siege. The two wise Sa'ad's (ra) bravery and courage was shown, as they nullify the treaty with the unholy allied forces. They also was instructed to seek out treachery from the Jewish Banu khurayzah within Al Madinah and inform the Prophet ﷺ in inscription. The sunnah is to make effort first and then make dua.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 19. In the time line of the seerah, the battle of Uhud and Sa'ad's (ra) contribution. The treacherous Jews instigate the next battle of Khandaq (trench) and leave it to the unbelievers to fight. All the muslims prepare with great effort and support from the Prophet ﷺ and dig a huge trench to safeguard Al Madinah.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 16. The end of the chief hypocrite. Sa'ad (ra) deputised as the first Ameer of Al Madinah by the Prophet ﷺ. Sa'ad (ra), the standard bearer of the Ansar in all the campaigns.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 15. The Messenger of Allah ﷺ affectionately called Sa'ad (ra) "My brother". Sa'ad's (ra) beautiful advice to the Prophet ﷺ that's in line with sharia. The Noble Quran testifies of it thereafter. Reports of how Abu Bakr (ra) dealt with a mischievous Jewish Rabbi. Lessons in the application of Quranic Verses.

a'ad ibn Ubaadah Al Khazraj (ra) session 14. The Holy Prophet ﷺ weeps upon seeing Sa'ad ibn Ubaadah (ra) unconscious. Relevant reports on how to grieve when a calamity takes place. The Messenger ﷺ teaches the ummah how to show patience and compassion during the loss of loved ones. For a believer all calamity lightens and rewards increases when the Prophet's ﷺ death is remembered. We have been ordered to do this by the Messenger of Allah ﷺ.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 13. A consensus on sending rewards of deeds to the deceased. "If sadaqah passes through 70,000 hands, the reward for the last is just the same as for the first" (Tabarani).

Sa'ad ibn Ubaadah Al Khazraj (ra) session 11. Once the peace deal was settled with Imaam Hasan (ra), the sahaba (ra/a) bounded upon pledges which fall into 3 categories. Sa'ad ibn Ubaadah's mother (raa) passes away while he attends a campaign with Messenger of Allah ﷺ. - lessons from his ordeal and grief. Important understandings and prohibitions to funeral processions.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 10. Qays's ibn Sa'ad (ra) physical description and special position with the Prophet ﷺ as chief guard. He later became the leader of the vanguard of Imaam Hasan (ra). His loyalty to the Amir and strong faith to not indulge in treachery and deceit.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 8. A glimpse into Kais (ra) incredible generosity. Sa'ad (ra) was called "Al Kaamil". (The complete) A glimpse into the education of Kais (ra).

Sa'ad ibn Ubaadah Al Khazraj (ra) session 7. Sa'ad (ra) alerted to the fact that he is not better than the recipient of his generosity. Sa'ad and his son Kais (raa), The House of Generosity.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 5. The generosity of Sa'ad (ra) flows through his family. The table spread of Sa'ad (ra) as he invites The Prophet ﷺ (camel pulp, sesame seeds, raisins, thareed, olive oil, milk & dates).

Sa'ad ibn Ubaadah Al Khazraj (ra) session 4. The unique incident with the 2 jinns and Sa'ad ibn Ubaadah (ra). Hearing from them that Prophet ﷺ has migrated. Sa'ad ibn Ubaadah's (ra) renowned generosity and blessed neighbourhood. The Prophet's ﷺ dua specially for him over and above the Ansar (ra/a).

Sa'ad ibn Ubaadah Al Khazraj (ra) session 3. Shaytan tried to blow the cover of the 2nd pledge of Aqabah. Sa'ad ibn Ubaadah (ra) was captured and tortured once the unbelievers of Makkah were alerted. After his freedom, he (ra) helps destroys idols in Al Madinah.

Sa'ad ibn Ubaadah Al Khazraj (ra) session 2. The distinction between 1st and 2nd pledge of Aqabah. Mus'ab ibn Umair was sent to invite all the Ansaars in Al Madinah to islam. The 12 divinely appointed leaders of the Ansaar. With the Khazraj favoured over the Aus and among the 12 was Sa'ad ibn Ubaadah.

Sa'ad ibn Ubaadah - Al Khazraj (ra) session 1 Introduction to his lineage and family. Famous Ansari's (ra/a) from the Khazraj and Aus tribes. His tribe's nobles involvement in the prerequisite of Aqabah in the 10th year of prophethood.

Sirah Nabawiyah: Bab 19 : Suku 'Aws dan Khazraj Bab 20 : Abu Jahl dan Hamzah Bab 21 : Quraisy Mengajukan Tawaran dan Permintaan

Saad ibn Muadh (ra) Final Session 18. The 2 tribes of the Ansar, Aws and Khazraj boast their champions to highlight where true honour lies.

We continue as the Battle of Uhud rages on with the martyrdom of Mus‘ab ibn Umair(RA). When Mus'ab was killed, the Messenger of Allâh (ﷺ) delivered the standard (Raya) to ‘Ali bin Abi Talib. ‘Ali, in conjunction with the other Companions, went on fighting bravely and set marvelous examples of heroism, courage and endurance in both defense and attack. Hostilities of the enemy grew fiercer than ever with the aim of foiling the plan of withdrawal of the Muslims. Their attempts however proved to be fruitless due to the heroic steadfastness of the lions of Islam In a regular withdrawal and with great bravery and boldness, the Muslims finally retreated to the cover of Mountain Uhud. Then, the rest of the army followed them to that safe position. In this manner, the genius of Muhammad (ﷺ) foiled that of Khalid bin Al-Waleed. There were about seventy Sahabah that were martyred in the battle.  The speaker provides commentary on a critical point about the power and unity of Islam as he notes that some the Sahabah that lay dead next to each other fighting in the cause of Allah(سبحانه وتعالى) were once enemies of each other due to their tribal affiliations (i.e. Aws and Khazraj).  Islam united them in brotherhood. Using this this example of unity, the speaker examines the recent tragic incident of the killing of the African-American George Floyd by police.  The speaker discusses not only this incident, but also highlights the underlying injustice due to racial / ethnic / religious differences that run rampant in the world and provides the only solution for this grave problem.

Name This Surah takes its name from vv. 136, 138 and 139 in which some superstitious beliefs of the idolatrous Arabs concerning the lawfulness of some cattle (an`am) and the unlawfulness of some others have been refuted. Period of Revelation According to a tradition of Ibn Abbas, the whole of the Surah was revealed at one sitting at Makkah. Asma, a daughter of Yazid and a first cousin of Hadrat Mu'az-bin Jabl, says, "During the revelation of this Surah, the Holy Prophet was riding on a she-camel and I was holding her nose-string. The she-camel began to feel the weight so heavily that it seemed as if her bones would break under it." We also learn from other traditions that the Holy Prophet dictated the whole of the Surah the same night that it was revealed. Its subject-matter clearly shows that it must have been revealed during the last year of the Holy Prophet's life at Makkah. The tradition of Asma, daughter of Yazid, also confirms this. As she belonged to the Ansar and embraced Islam after the migration of the Holy Prophet to Yathrib, her visit to the Holy Prophet at Makkah must have taken place during the last year of his life there. For before this, his relations with those people were not so intimate that a woman from there might have come to visit him at Makkah. Occasion of Revelation After determining the period of its revelation, it is easier to visualize the background of the Surah. Twelve years had passed since the Holy Prophet had been inviting the people to Islam. The antagonism and persecution by the Quraish had become most savage and brutal, and the majority of the Muslims had to leave their homes and migrate to Habash (Abyssinia). Above all, the two great supporters of the Holy Prophet. Abu Talib and Hadrat Khadijah, were no more to help and give strength to him. Thus he was deprived of all the worldly support. But in spite of this, he carried on his mission in the teeth of opposition. As a result of this, on the one hand, all the good people of Makkah and the surrounding clans gradually began to accept Islam ; on the other hand, the community as a whole, was bent upon obduracy and rejection. Therefore, if anyone showed any inclination towards Islam, he was subjected to taunts and derision, physical violence and social boycott. It was in these dark circumstances that a ray of hope gleamed from Yathrib, where Islam began to spread freely by the efforts of some influential people of Aus and Khazraj, who had embraced Islam at Makkah. This was a humble beginning in the march of Islam towards success and none could foresee at that time the great potentialities that lay hidden in it. For, to a casual observer, it appeared at that time as if Islam was merely a weak movement it had no material backing except the meager support of the Prophet's own family and of the few poor adherents of the Movement. Obviously the latter could not give much help because they themselves had been cast out by their own people who had become their enemies and were persecuting them. Topics These were the conditions, when this discourse was revealed. The main topics dealt with in this discourse may be divided under seven headings: Refutation of shirk and invitation to the creed of Tauhid. Enunciation of the doctrine of the "Life-after- death." and refutation of the wrong notion that there was nothing beyond this worldly life. Refutation of the prevalent superstitions. Enunciation of the fundamental moral principles for the building up of the Islamic Society. Answers to the objections raised against the person of the Holy Prophet and his mission. Comfort and encouragement to the Holy Prophet and his followers who were at, that time in a state of anxiety and despondency because of the apparent failure of the mission. Admonition, warning and threats to the disbelievers and opponents to give up their apathy and haughtiness. It must, however, be noted that the above topics have not been dealt with one by one und...

Name This Surah takes its name (Bani Israil) from v. 4. But this name is merely a distinctive appellation like the names of many other surahs and not a descriptive title, and does not mean that "Bani Isra'il" is the theme of this Sarah. Period of Revelation The very first verse indicates that this Surah was revealed on the occasion of Mi`raj (Ascension). According to the Traditions and books on the life of the Holy Prophet, this event happened one year before Hijrah. Thus, this Surah is one of those which were revealed in the last stage of Prophethood at Makkah. Background The Holy Prophet had been propagating Tauhid for the previous twelve years and his opponents had been doing all they could to make his Mission a failure, but in spite of all their opposition, Islam had spread to every corner of Arabia and there was hardly any clan which had not been influenced by his invitation. In Makkah itself the true Believers had formed themselves into a small community and were ready and willing to face every danger to make Islam a success. Besides them, a very large number of the people of Aus and Khazraj (two influential clans of Al-Madinah) had accepted Islam. Thus the time had come for the Holy Prophet to emigrate from Makkah to Al- Madinah and there gather together the scattered Muslims and establish a state based on the principles of Islam. These were the conditions when Mi`raj took place and on his return the Holy Prophet brought down the Message contained in this Surah. Theme and Topics This Surah is a wonderful combination of warning, admonition and instruction, which have been blended together in a balanced proportion. The disbelievers of Makkah had been admonished to take a lesson from the miserable end of the Israelites and other communities and mend their ways within the period of respite given by Allah, which was about to expire. They should, therefore, accept the invitation that was being extended by Muhammad (Allah's peace be upon him) and the Quran. Otherwise they shall be annihilated and replaced by other people. Incidentally, the Israelites, with whom Islam was going to come in direct contact in the near future at Al-Madinah have also been warned that they should learn a lesson from the chastisements that have already been inflicted on them. They were warned, "Take advantage of the Prophethood of Muhammad (Allah's peace be upon him) because that is the last opportunity which is being given to you. If even now you behave as you have been behaving, you shall meet with a painful torment." As regards the education of mankind, it has been impressed that human success or failure, gain or loss, depends upon the right understanding of Tauhid, life-after- death and Prophethood. Accordingly, convincing arguments have been put forward to prove that the Quran is the Book of Allah and its teachings are true and genuine the doubts of the disbelievers about these basic realities have been removed and on suitable occasions they have been admonished and rebuked in regard to their ways of ignorance. In this connection, those fundamental principles of morality and civilization on which the Islamic System of life is meant to be established have been put forward. Thus this was a sort of the Manifesto of the intended Islamic state which had been proclaimed a year before its actual establishment. It has been explicitly stated that that was the sketch of the system on which Muhammad (Allah's peace be upon him) intended to build human life first in his own country and then in the outside world. Besides these, the Holy Prophet has been instructed to stick firmly to his stand without minding the opposition and difficulties which he was encountering and should never think of making a compromise with unbelief. The Muslims who sometimes showed signs of impatience, when they met with persecution, calumny, and crooked arguments, have also been instructed to face adverse circumstances with patience and fortitude and keep full co...

Name The Surah takes its name from the sentence Idha jaa kal-munafiquna of verse 1. This is the name of the Surah as well as the title of its subject matter, for in it a review has been made of the conduct and attitude of the hypocrites themselves. Period of Revelation As we shall explain below this Surah was sent down either during the Holy Prophet's return journey from his campaign against Bani al- Mustaliq, or immediately after his arrival back at Madinah, and we have established by argument and research in the Introduction to Surah An-Nur that the campaign against Bani al-Mustaliq had taken place in Sha'ban A. H. 6:Thus, the date of the revelation of this Surah is determined precisely. Historical Background Before we mention the particular incident about which this Surah was sent down, it is necessary to have a look at the history of the hypocrites of Madinah, for the incident that occurred on this occasion was not a chance happening but had a whole series of events behind it, which ultimately led up to it. Before the Holy Prophet's emigration to Madinah the tribes of the Aus and the Khazraj, fed up with their mutual rivalries and civil wars, had almost agreed on the leadership of one man and were making preparations to crown him their king. This was Abdullah bin Ubayy bin Salul, the chief of the Khazraj. Muhammad bin Ishaq has stated that among the people of Khazraj his authority was never contested and never had the Aus and the Khazraj rallied to one man before this. (Ibn Hisham, vol. II, p. 234) Such were the conditions when the voice of Islam reached Madinah and the influential people of both the tribes started becoming Muslims. When before the Emigration, invitation was being extended to the Holy Prophet (upon whom be Allah'> peace) to come to Madinah, Hadarat Abbas bin Ubadah bin Nadlah Ansari wanted to defer this invitation for the reason that Abdullah bin Ubayy also might join in the declaration of allegiance and invitation to the Holy Prophet, so that Madinah might become the center of Islam by common consent. But the delegation that arrived in Makkah to declare their allegiance did not give any importance to the proposal of Abbas bin Ubadah, and a11 its members, who included 75 men from both the tribes, became ready to invite the Holy Prophet in the face of every danger.(lbn Hisham, vol. II, P. 89). We have given the details of this event in the Introduction to Surah Al-Anfal. Then, when the Holy Prophet arrived in Madinah, Islam had so deeply penetrated every house of the Ansar that Abdullah bin Ubayy became helpless and did not see any other way to save his leadership than to become a Muslim himself. So, he entered Islam along with many of his followers from among the chiefs and leaders of both the tribes although their hearts were burning with rage from within. Ibn Ubayy in particular was filled with grief, for the Holy Prophet (upon whom be Allah's peace) had deprived him of his kingship. For several years his hypocritical faith and grief of being deprived of his kingdom manifested itself in different ways. On the one hand, when on Fridays the Holy Prophet (upon whom be Allah's peace) took his seat to deliver the Sermon, Abdullah bin Ubayy would stand up and say "O people, the Messenger of Allah is present among you, by whom Allah has honored you; therefore, you should support him and listen to what he says and obey him." (Ibn Hisham, vol. III, p. 111). On the other, his hypocrisy was being exposed day by day and the true Muslims were realizing that he and his followers bore great malice against Islam, the Holy Prophet and the Muslims. Once when the Holy Prophet was passing on the way Abdullah bin Ubayy spoke to him in harsh words. When the Holy Prophet complained of it to Hadrat Sa'd bin Ubadah; he said:"O Messenger of Allah, don't be hard on him, for when Allah sent you to us we were making a diadem to crown him, and, by God, he thinks that you have robbed him of his kingdom.

In this episode we'll discuss the following: The politics of Medina The Aws and Khazraj tribes of Medina Dealing with the hypocrites The Jewish tribes of Medina

Sebelumnya telah dibahas betapa sulitnya meyakinkan masyarakat untuk memeluk Islam, yang mana hanya ada satu pemuda bernama Addas selama satu tahun dakwah. Beberapa kabilah besar pun tidak ada yang berkenan. Masuk ke taun 12, ada secercik harapan untuk dakwah nabi. Namun bagaimana keadaan suku Aus dan Khazraj yang selalu bertentangan akibat adu domba yahudi? Bagaimana kondisi geopolitik, ekonomi masyarakat yang akan didakwahi Islam oleh nabi? Simak kelanjutan dakwah nabi pada episode 14 kali ini!

Name: The Surah takes its name from the sentence ‘Idha jaa kal-munafiquna’ of verse 1. Revelation: This is a Madni Surah, because the Munafiqoon were most seen clearly in Medina. Theme: Before the Prophet's SAW emigration to Medina the tribes of the Aus and the Khazraj, fed up with their mutual rivalries and civil wars, had almost agreed on the leadership of one man and were making preparations to crown him their king. This was Abdullah Ibn Ubayy bin Salul, the chief of the Khazraj. During this time, some men from Medina became Muslim and decided to invite the Prophet Muhammad SAW to become leader in Medina and help to settle their dispute. They went to Makkah to invite him without telling Abdullah Ibn Ubayy. When the Prophet Muhammad SAW came to Medina, many people started to become Muslim, when Abdullah Ibn Ubayy saw that all the other leaders were becoming Muslim as well, he and his followers also became Muslim to safeguard their roles of leadership in Medina, but the fire of rage burned bright in them and they hated Islam and The Prophet (SAW). So this made them clear Munafiqs, because even though they said they believed in Allah, they really didn’t on the inside and their hate grew and grew. Abdullah ibn Ubayy would pretend to care about the Prophet and the Muslims, just to show off what a good Muslim he was, but he would have ill feelings and whisper mean and hurtful comments and jokes behind their backs. For example, in the sermons of the Prophet SAW, he would stand up and say, “That the Prophet is speaking! So now settle down!” Even though, he tried to ruin the reputation of the new immigrants and the Prophet SAW, he wasn’t able to bring them down, so the Muslim community grew and the Prophet became a very popular and well loved leader of Medina, so much so that the Muslims of Medina were eventually ready to die for Islam and the Prophet Muhammad SAW at Badr. Even the Prophet knew of Abdullah Ibn Ubayy’s hate, as one day the Prophet was walking and Abdullah Ibn Ubayy spoke in a mean way to the Prophet. The Prophet informed Sa`d Ibn Ubayy, a leader in Medina, about this and he said "O Messenger of Allah, don't be hard on him, for when Allah sent you to us we were making a to crown him, and, by God, he thinks that you have robbed him of his kingdom.” This is how we see that people made excuses for the hypocrites and excused their rude and mean behaviour towards the Prophet Muhammad SAW, but soon they would realize that Abdullah Ibn Ubayy was not sincere and this was not about him just being hurt, it was about the evil that lived inside of him and his hate for Islam and The Prophet SAW. When the battle of Badr was announced, he was shocked to see the rise of the 300 Muslim men to fight in the way of Allah and His Messenger SAW. He tried to make problems and put fear in the hearts of the Muslims, by saying that they were crazy to be going to fight 1000 people and risk their lives as they would probably just be killed. Abdullah Ibn Ubayy and his followers did not go with the army and the Muslims were successful in fighting off the Quraish in the battle, Alhamdulillah. This only made the Muslims stronger in their faith and made Abdullah Ibn Ubayy and his band of hypocrites even more angry and annoyed. Instead of realizing the amazing miracles that Allah showed them, they were stubborn and were blind to the signs of Allah, Subhan’Allah. After they went to invade the tribe of Bani Qainuqa for the agreement that they made and then broke. He came and grabbed the Prophet SAW by the armour and said “700 people who are in this tribe are my bodyguards.” In the battle of Uhud they had 1,000 people and they did not even get there and he left with 300 men and went back to Medina. So they were left with 700 men. Then the Battle of Bani an-Nadir took place. On this occasion he and his companions supported the enemies of Islam even more openly. On the one side, the Holy Prophet SAW and his devoted Companions were preparing for...

Surah Al Munafiqun is the 63rd Surah of the Holy Quran. The meaning of Al Munafiqun is the Hypocrites, which is from the root word nifaq, which means hypocrisy. Generally, we have learned that this Surah was revealed for three main reasons: There were Munafiq individuals at the time of the Prophet Muhammad (SAW) and we should know of them, Allah wanted to warn us from keeping the company of the Munafiqun, and Allah wanted to inform us to take heed that we, ourselves, could be of the Munafiqun. All three of these reasons can be related to this Surah, but to really know we have to do an in depth analysis of this Surah. We will take a look at the name of this Surah, period of revelation, origin and circumstances, and the overall meaning of this Surah and related verses elsewhere in the Noble Quran, Insha’Allah. To begin, let’s take a look at the name of this Surah a little bit more. The name of this Surah is derived from a part of the first Ayah (verse) of this Surah which says, “Idha jaa kal-munafiqun” which means “When the hypocrites come to you”. In this Ayah we know that there were hypocrites in the time of the Prophet Muhammad (SAW), and that they were openly approaching him (SAW). We also realize that being a Munafiq is not a small thing. Rather, it is such a severe disease of the heart, that Allah mentions it in the Quran Himself! The Sahaba were extremely cautious and concerned about this disease affecting them and being counted as one of the Munafiqun, especially Abu Rib'i Hanzala (RA), and even Abu Bakr Siddiq (RA) and 'Umar ibn Al Khatab (RA), as illustrated in the stories from the Seerah of the Prophet Muhammad (SAW) at the end of this study. It is important to know the period of revelation, because it will help us better understand what was happening during that time. This is a Madani Surah. There are many arguments and research among the scholars as to when the Surah was revealed. The scholars have concluded that this Surah was either revealed during the Prophet Muhammad's (SAW) return journey from his campaign against Bani al-Mustaliq or immediately after his return to Madinah. It was found that the campaign against Bani al-Mustaliq took place in Sha’ban A.H. 6, thus the time of revelation is determined quite precisely. Now that we know about the time of revelation, let us see what was happening during that time period. Before the Prophet Muhammad's (SAW) migration to Madinah, the tribes of the Aus and Khazraj (two leading tribes of Madinah), were looking to appoint someone among themselves as a leader. They had almost agreed upon the leadership of one man. This man was Abdullah bin Ubayy bin Salul, the chief of the Khazraj tribe. Muhammad bin Ishaq stated that among the people of Khazraj his authority was never contested and never had the Aus and the Khazraj agreed to one man before this. So, the agreement between the two clans of his appointment as chief was a notable event throughout Madinah. This was the condition when the voice of Islam reached Madinah in those days. The leaders and more influential people started to become Muslims. This happened before the Muslim migration from Makkah and before the Prophet Muhammad (SAW) was even invited to come to Madinah. Abbas bin Ubadah bin Nadlah Ansari wanted to delay this invitation to the Prophet (SAW) hoping that Abdullah bin Ubayy may voluntairily become Muslim and Islam would become the center point of Madinah making the transition easier and without offending the tribes or their leaders (mainly Abdullah ibn Ubayy), but the delegation that arrived in Makkah to declare their allegiance and invitation to the Prophet Muhammad (SAW) did not give any importance to the proposal of Abbas bin Ubadah. They did not want to delay the arrival of the Prophet Muhammad (SAW) and went ahead with preparing to welcome him to Madinah. When the Holy Prophet (SAW) arrived in Madinah, Islam had already gone so deeply into the hearts of the Ansar (the people of Madinah),

This video commences with an introduction by shaykh Yasir Qadhi on one of the greatest poets of Islam – Sayyid Ush Shu’araa Ul Mu’mineen – Hassan Ibn Thabit RA. He belonged to the Banu Najjar of the Khazraj tribe. He was from an elite household and was well versed in poetry since his childhood. He ... Read more

Abu Ayyub al-Ansari is next in the line of Sahabas up for discussion and elucidation by Shaykh Yasir Qadhi. Abu Ayyub Al Ansari RA was born Khalid bin Zayd ibn Kulayb and belonged to Banu Najjar from the Khazraj tribe. We also get acquainted with details on how the Prophet ﷺ was related to Banu ... Read more

Name 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. This is the event that has been discussed in this Surah. Theme and Subject Matter The theme of the Surah as stated above, is an appraisal of the battle against the Bani an Nadir. In this, on the whole, four things have been discussed. In the first four verses the world has been, admonished to take heed of the fate that had just befallen the Bani an-Nadir. A major tribe which was as strong in numbers as the Muslims, whose people boasted of far more wealth and possession who were by no means ill equipped militarily and whose forts were well fortified could not stand siege even for a few Days, and expressed their readiness to accept banishment from their centuries old, well established settlement even though not a single man from among them was slain. Allah says that this happened not because of any power possessed by the Muslims but because the Jews had tried to resist and fight Allah and His Messenger, and those who dare to resist the power of Allah, always meet with the same fate. In verse 5, the rule of the law of war that has been enunciated is: the destruction caused in the enemy territory for military purposes does not come under "spreading mischief in the earth." In vv 6-10 it has been stated how the lands and properties which come under the control of the Islamic State as a result of war or peace terms, are to be managed. As it was the first ever occasion that the Muslims took control of a conquered territory, the law concerning it was laid down for their guidance. In vv. 11-17 the attitude that the hypocrites had adopted on the occasion of the battle against the Bani an-Nadir has been reviewed and the causes underlying it have been pointed out. The whole of the last section (vv. 18-24) is an admonition for all those people who had professed to have affirmed the faith and joined the Muslim community, but were devoid of the true spirit of the faith. In it they have been told what is the real demand of the Faith, what is the real difference between piety and wickedness, what is the place and importance of the Quran which they professed to believe in, and what are the attributes of God in Whom they claimed to have believed. ; Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name This Surah takes its name, An Nur, from verse 35. Period of Revelation The consensus of opinion is that it was sent down after the Campaign against Bani al-Mustaliq and this is confirmed by vv. 11-20 that deal with the incident of the "Slander", which occurred during that Campaign. But there is a difference of opinion as to whether this Campaign took place in 5 A. H. before the Battle of the Trench or in 6 A. H. after it. It is important to decide this issue in order to determine whether this Surah was sent down earlier or Surah Al- Ahzab(XXXIII), which is the only other Surah containing the Commandments about the observance of purdah by women. Surah Al-Ahzab was admittedly sent down on the occasion of the Battle of the Trench. Now if this Battle occurred earlier, it would mean that the initial instructions in connection with the Commandments of purdah were sent down in Surah Al-Ahzab and they were complemented later by the Commandments revealed in this Surah. On the other hand, if the Campaign against Bani al-Mustaliq occurred earlier, the chronological order of the Commandments would be reversed, and it would become difficult to understand the legal wisdom and implications of the Commandments of purdah. According to Ibn Sa'd, the Campaign against Bani al Mustaliq took place in Shaban 5 A. H. and the Battle of the Trench in Zil- Qa'dah the same year. This opinion is based on some traditions from Hadarat Ayesha about the events connected with the "Slander" in which she refers to a dispute between Hadrat Sa'd bin 'Ubadah and Sa'd bin Mu'az. Hadrat Sa'd bin Mu'az, according to authentic traditions, died during the Campaign against Bani Quraizah, which took place immediately after the Battle of the Trench. It is, therefore, evident that he could not be present in 6 A. H. to take part in a dispute about the "Slander". On the other hand, Muhammad bin Ishaq says that the Battle of the Trench took place in Shawwal 5 A. H. and the Campaign against Bani al-Mustaliq in Sha'ban 6 A. H. This opinion is supported by many authentic traditions from Hadrat Ayesha and others. According to these traditions, (1) the Commandments about purdah had been sent down in Surah Al-Ahzab before the incident of the "Slander", (2) the Holy Prophet had married Hadrat Zainab in Zil-Qa'dah 5 A. H. after the Battle of the Trench, (3) Hamnah, sister of Hadrat Zainab, had taken a leading part in spreading the "Slander", just because Hadrat Ayesha was a rival of her sister. All this evidence supports the view of Muhammad bin Ishaq. Now let us consider the two opinions a little more closely. The only argument in favor of the first opinion is the mention of the presence of Hadrat Sa'd bin Mu'az in a dispute connected with the incident of the "Slander". But this argument is weakened by some other traditions from Hadrat Ayesha, in which she mentions Hadrat Usaid bin Hudair instead of Hadrat Sa'd bin Mu'az in this dispute. It may, therefore, be assumed that there has been some confusion regarding the two names in reporting the traditions. Moreover, if we accept the first opinion, just because of the mention of the name of Hadrat Sa'd bin Mu'az in some traditions, we encounter other difficulties that cannot be resolved in any way. For, in that case, we shall have to admit that the revelation of the Commandments of purdah and the Holy Prophet's marriage with Hadrat Zainab had taken place even earlier than the Battle of the Trench. But we learn from the Qur'an and many authentic traditions that both these events happened after that Battle and the Campaign against Bani Quraizah. That is why Ibn Hazm, Ibn Qayyim and some other eminent scholars have held the opinion of Muhammad bin Ishaq as correct, and we also hold it to be so. Thus, we conclude that Surah Al Ahzab was sent down earlier than Surah An-Nur, which was revealed in the latter half of 6 A. H. several months after Surah Al Ahzab. Historical Background Now let us review the circumstances existing at the time of the revelation of this surah. It should be kept in mind that the incident of the "Slander", which was the occasion of its revelation, was closely connected with the conflict between Islam and the disbelievers. After the victory at Badr, the Islamic movement began to gain strength day by day; so much so that by the time of the Battle of the Trench, it had become so strong that the united forces of the enemy numbering about ten thousand failed to crush it and had to raise the siege of Al Madinah after one month. It meant this, and both the parties understood it well, that the war of aggression which the Disbelievers had been waging for several years, had come to an end. The Holy Prophet himself declared: "After this year, the Quraish will not be able to attack you; now you will take the offensive." When the disbelievers realized that they could not defeat Islam on the battlefield, they chose the moral front to carry on the conflict. It cannot be said with certainty whether this Change of tactics was the outcome of deliberate consultations, or it was the inevitable result of the humiliating retreat in the Battle of the Trench, for which all the available forces of the enemy had been concentrated:They knew it well that the rise of Islam was nor due to the numerical strength of the Muslims nor to their superior arms and ammunition nor to their greater material resources; nay, the Muslims were fighting against fearful odds on all these fronts. They owed their success to their moral superiority. Their enemies realized that the pure and noble qualities of the Holy Prophet and his followers were capturing the hearts of the people, and were also binding them together into a highly disciplined community. As a result of this, they were defeating the mushriks and the Jews both on the peace and on the war front, because the latter lacked discipline and character. Under the above mentioned circumstances, the wicked designs of the disbelievers led them to start a campaign of vilification against the Holy Prophet and the Muslims in order to destroy the bulwark of morale that was helping them to defeat their enemies. Therefore the strategy was to attain the assistance of the hypocrites to spread slanders against the Holy Prophet and his followers so that the mushriks and the Jews could exploit these to sow the seeds of discord among the Muslims and undermine their discipline. The first opportunity for the use of the new strategy was afforded in Zil-Qa'dah 5 A. H. when the Holy Prophet married Hadrat Zainab (daughter of Jahsh), who was the divorced wife of his adopted son, Zaid bin Harithah. The Holy Prophet had arranged this marriage in order to put an end to the custom of ignorance, which gave the same status to the adopted son that was the right only of the son from one's own loins. The hypocrites, however, considered it a golden opportunity to vilify the Holy Prophet from inside the community, and the Jews and the mushriks exploited it from outside to ruin his high reputation by this malicious slander. For this purpose fantastic stories were concocted and spread to this effect: "One day Muhammad (Allah's peace be upon him) happened to see the wife of his adopted son and fell in love with her; he maneuvered her divorce and married her." Though this was an absurd fiction it was spread with such skill, cunning and artfulness that it succeeded in its purpose; so much so that some Muslim traditionalists and commentators also have cited some parts of it in their writings, and the orientalists have exploited these fully to vilify the Holy Prophet. As a matter of fact, Hadrat Zainab was never a stranger to the Holy Prophet that he should see her by chance and fall in love with her at first sight. For she was his first cousin, being the daughter of his real paternal aunt, Umaimah, daughter of Abdul Muttalib. He had known her from her childhood to her youth. A year before this incident, he himself had persuaded her to marry Hadarat Zaid in order to demonstrate practically that the Quraish and the liberated slaves were equal as human being. As she never reconciled herself to her marriage with a liberated slave, they could not pull on together for long, which inevitably led to her divorce. The above mentioned facts were well known to all, yet the slanderers succeeded in their false propaganda with the result that even today there are people who exploit these things to defame Islam. The second slander was made on the honor of Hadrat Ayesha, a wife of the Holy Prophet, in connection with an incident which occurred while he was returning from the Campaign against Bani al-Mustaliq. As this attack was even severer than the first one and was the main background of this Surah, we shall deal with it in greater detail. Let us say a few words about Abdullah bin Ubayy, who played the part of a villain in this attack. He belonged to the clan of Khazraj and was one of the most important chiefs of Al-Madinah. The people had even intended to make him their king a little before the Holy Prophet's migration there, but the scheme had to be dropped because of the changed circumstances. Though he had embraced Islam, he remained at heart a hypocrite and his hypocrisy was so manifest that he was called the "Chief of the Hypocrites". He never lost any opportunity to slander Islam in order to take his revenge. Now the main theme. When in Sha'ban 6 A. H. the Holy Prophet learned that the people of Bani al-Mustaliq were making preparations for a war against the Muslims and were trying to muster other clans also for this purpose, he fore- stalled and took the enemy by surprise. After capturing the people of the clan and their belongings, the Holy Prophet made a halt near Muraisi, a spring in their territory. One day a dispute concerning taking water from the spring started between a servant of Hadrat Umar and an ally of the clan of Khazraj, and developed into a quarrel between the Muhajirs(immigrants) and the Ansar(Muslims of Madinah), but was soon settled. This, however, did not suit the strategy of Abdullah bin Ubayy, who also had joined the expedition with a large number of hypocrites. So he began to incite the Ansar, saying, "You yourselves brought these people of the quraish from Makkah and made them partners in your wealth and property. And now they have become your rivals and want domination over you. If even now you withdraw your support from them, they shall be forced to leave your city." Then he swore and declared, "As soon as we reach back Al-Madinah, the respectable people will turn out the degraded people from the city." When the Holy Prophet came to know of this, he ordered the people to set off immediately and march back to Al-Madinah. The forced march continued up to noon the next day without a halt on the way so that the people became exhausted and had no time for idle talk. Though this wise judgment and quick action by the Holy Prophet averted the undesirable consequences of the mischief, Abdullah bin Ubayy got another opportunity for doing a far more serious and greater mischief, i. e. by engineering a "Slander" against Hadrat Ayesha, for that was a mischief which might well have involved the young Muslim Community in a civil war, if the Holy Prophet and his sincere and devoted followers had not shown wisdom, forbearance and marvelous discipline in dealing with it. In order to understand the events that led to the incident of the "Slander", we cite the story in Hadrat 'Ayesha's own words. She says : "Whenever the Holy Prophet went out on a journey, he decided by lots as to which of his wives should accompany him. Accordingly, it was decided that I should accompany him during the expedition to Bani al Mustaliq. On the return journey, the Holy Prophet halted for the night at a place which was the last stage on the way back to Al- Madinah. It was still night, when they began to make preparations for the march. So I went outside the camp to ease myself. When I returned and came near my halting place, I noticed that my necklace had fallen down somewhere. I went back in search for it but in the meantime the caravan moved off and I was left behind all alone. The four carriers of the litter had placed it on my camel without noticing that it was empty. This happened because of my light weight due to lack of food in those days. I wrapped myself in my sheet and lay down in the hope that when it would be found that I had been left behind, a search party would come back to pick me up. In the meantime I fell asleep. In the morning, when Safwan bin Mu'attal Sulami passed that way, he saw me and recognized me for he had seen me several times before the Commandment about purdah had been sent down. No sooner did he see me than he stopped his camel and cried out spontaneously : "How sad! The wife of the Holy Prophet has been left here!" At this I woke up all of a sudden and covered my face with my sheet. Without uttering another word, he made his camel kneel by me and stood aside, while I climbed on to the camel back. He led the camel by the nose-string and we overtook the caravan at about noon, when it had just halted and nobody had yet noticed that I had been left behind. I learnt afterwards that this incident had been used to slander me and Abdullah bin Ubayy was foremost among the slanderers.(According to other traditions, when Hadrat Ayesha reached the camp on the camel, led by Safwan, and it was known that she had been left behind, Abdullah bin Ubayy cried out, 'By God, she could not have remained chaste. Look, there comes the wife of your Prophet openly on the camel led by the person with whom she passed the night.') "When I reached Al-Madinah, I fell ill and stayed in bed for more than a month. Though I was quite unaware of it, the news of the "Slander" was spreading like a scandal in the city, and had also reached the Holy Prophet. Anyhow, I noticed that he did not seem as concerned about my illness he used to be. He would come but without addressing me directly, would inquire from others how I was and leave the house. Therefore it troubled my mind that something had gone wrong somewhere. So I took leave of him and went to my mother's house for better nursing. "While I was there, one night I went out of the city to ease myself in the company of Mistah's mother, who was a first cousin of my mother. As she was walking along she stumbled over something and cried out spontaneously, 'May Mistah perish!' To this I retorted, 'What a good mother you are that you curse your own son -- the son who took part in the Battle of Badr.' She replied, 'My dear daughter, are you not aware of his scandal mongering?' Then she told me everything about the campaign of the "Slander".(Besides the hypocrites, some true Muslims also had been involved in this campaign, and among them who took leading part in it, were Mistah, Hassan bin Thabit, the famous poet of Islam, and Hamnah, daughter of Jahsh and sister of Hadrat Zainab). Hearing this horrible story, my blood curdled, and I immediately returned home, and passed the rest of the night in crying over it. "During my absence the Holy Prophet took counsel with Ali and Usamah bin Zaid about this matter. Usamah said good words about me to this effect:'O Messenger of Allah, we have found nothing but good in your wife. All that is being spread about her is a lie and calumny.' As regards Ali, he said, 'O Messenger of Allah, there is no dearth of women; you may, if you like, marry an other wife. If, how- ever, you would like to investigate into the matter, you may send for her maid servant and inquire into it through her.' Accordingly, the maid servant was sent for and questioned. She replied, 'I declare on an oath by Allah, Who has sent you with the Truth, that I have never seen any evil thing in her, except that she falls asleep when I tell her to look after the kneaded dough in my absence and a goat comes and eats it.' "On that same day the Holy Prophet addressed the people from the pulpit, saying:'O Muslims, who from among you will defend my honor against the attacker of the person who has transgressed all bounds in doing harm to me by slandering my wife. By God, I have made a thorough inquiry and found nothing wrong with her nor with the man, whose name has been linked with the "Slander". At this Usaid bin Hudair (or Sa'd bin Mauz) according to other traditions) stood up and said, 'O Messenger of Allah, if that person belongs to our clan, we will kill him by ourselves, but if he belongs to the Khazraj clan, we will kill him if you order us to do so.' Hearing this Sa'd bin 'Ubadah, chief of the Khazraj clan, stood up and said, 'You lie you can never kill him. You are saying this just because the person belongs to our clan of Khazraj. Had he belonged to your clan, you would never have said so.' Hadrat Usaid retorted, 'You are a hypocrite: that is why you are defending a hypocrite.' At this, there was a general turmoil in the mosque, which would have developed into a riot, even though the Holy Prophet was present there the whole time. But he cooled down their anger and came down from the pulpit." The remaining details of the incident will be cited along with our commentary on the Text, which honorably absolved Hadrat Aishah from the blame. But here we would only want to point out the enormity of the mischief that was engineered by Abdullah bin Ubayy: (1) It implied an attack on the honor of the Holy Prophet and Hadrat Abu Bakr Siddiq.(2) He meant to undermine the high moral superiority which was the greatest asset of the Islamic Movement (3) He intended to ignite civil war between the Muhajirs and the Ansar, and between Aus and Khazraj, the two clans of the Ansar. Theme and Topics This Surah and vv. 28-73 of Surah Al-Ahzab(of which this is the sequel) were sent down to strengthen the moral front, which at that time was the main target of the attack, vv. 28-73 of Al-Ahzab were sent down concerning the Holy Prophet's marriage with Hadrat Zainab, and on the occasion of the second attack (the "Slander" about Hadrat Aishah), Surah An-Nur was sent down to repair the cracks that had appeared in the unity of the Muslim Community. If we keep this in view during the study of the two Surahs, we shall understand the wisdom that underlies the Commandments about purdah. Allah sent the following instructions to strengthen and safeguard the moral front, and to counteract the storm of propaganda that was raised on the occasion of the marriage of Hazrat Zainab: The wives of the Holy Prophet were enjoined to remain within their private quarters, to avoid display of adornments and to be cautious in their talk with other persons (vv. 32, 33). The other Muslims were forbidden to enter the private rooms of the Holy Prophet and instructed to ask whatever they wanted from behind the curtain.(v. 53). A line of demarcation was drawn between the mahram and the non-mahram relatives. Only the former were allowed to enter the private rooms of those wives of the Holy Prophet with whom they were so closely related as to prohibit marriage with them.(v. 55). The Muslims were told that the wives of the Prophet were prohibited for them just like their own real mothers; therefore every Muslim should regard them with the purest of intentions.(vv. 53, 54). The Muslims were warned that they would invite the curse and scourge of Allah if they offended the Holy Prophet. Likewise it was a heinous sin to attack the honor of or slander any Muslim man or woman.(vv. 57, 58). All the Muslim women were enjoined to cover their faces with their sheets if and when they had to go out of their houses.(v. 59). On the occasion of the second attack, this Surah was sent down to keep pure and strengthen the moral fiber of the Muslim society, which had been shaken by the enormity of the slander. We give below a summary of the Commandments and instructions in their chronological order so that one may understand how the Qur'an makes use of the psychological occasion to reform the Community by the adoption of legal, moral and social measures. Fornication which had already been declared to be a social crime (IV: 15,16) was now made a criminal offense and was to be punished with a hundred lashes. It was enjoined to boycott the adulterous men and women and the Muslims were forbidden to have any marriage relations with them. The one, who accused the other of adultery but failed to produce four witnesses, was to be punished with eighty lashes. The Law of Li'an was prescribed to decide the charge of adultery against his own fife by a husband. The Muslims were enjoined to learn a lesson from the incident of the "Slander" about Hadrat Aishah, as if to say, "You should be very cautious in regard to charges of adultery against the people of good reputation, and should not spread these; nay, you should refute and suppress them immediately." In this connection, a general principle was enunciated that the proper spouse for a pure man is a pure woman, for he cannot pull on with a wicked woman for long, and the same is the case with a pure woman, as if to say, "When you knew that the Holy Prophet was a pure man, nay, the purest of all human beings, how could you believe that he had experienced happiness with a wicked woman and exalted her as the most beloved of his wives? For it was obvious that an adulterous woman could not have been able to deceive, with her affected behavior, a pure man like the Holy Prophet. You ought also to have considered the fact that the accuser was a mean person while the accused was a pure woman. This should have been enough to convince you that the accusation was not worth your consideration; nay, it was not even conceivable. Those who spread news and evil rumors and propagate wickedness in the Muslim Community, deserve punishment and not encouragement. A general principle was laid down that relations in the Muslim Community should be based on good faith and not on suspicion: everyone should be treated as innocent unless he is proved to be guilty and vice versa. The people were forbidden to enter the houses of others unceremoniously and were instructed to take permission for this. Both men and women were instructed to lower their gaze and forbidden to cast glances or make eyes at each other. Women were enjoined to cover their heads and breasts even inside their houses. Women were forbidden to appear with make-up before other men except their servants or such relatives with whom their marriage is prohibited. They were enjoined to hide their make-ups when they went out of their houses, and even forbidden to put on jingling ornaments, while they moved out of their houses. Marriage was encouraged and enjoined even for slaves and slave girls, for unmarried people help spread indecency. The institution of slavery was discouraged and the owners and other people were enjoined to give financial help to the slaves to earn their freedom under the law of Mukatabat. Prostitution by slave girls was forbidden in the first instance, for prostitution in Arabia was confined to this class alone. This in fact implied the legal prohibition of prostitution. Sanctity of privacy in home life was enjoined even for servants and under age children including one's own. They were enjoined not to enter the private rooms of any man or woman without permission; especially in the morning, at noon and at night. Old women were given the concession that they could set aside their head covers within their houses but should refrain from display of adornments. Even they were told that it was better for them to keep themselves covered with head wrappers. The blind, lame, crippled and sick persons were allowed to take any article of food from the houses of other people without permission, for it was not to be treated like theft and cheating, which are cognizable offenses. On the other hand, the Muslims were encouraged to develop mutual relationships by taking their meals together, and the nearest relatives and intimate friends were allowed to take their meals in each other's house without any formal invitation. This was to produce mutual affection and sincere relationships between them to counteract any future mischief. Side by side with these instructions, clear signs of the Believers and the hypocrites were stated to enable every Muslim to discriminate between the two. At the same time the Community was bound together by adopting disciplinary measures in order to make it stronger and firmer than it was at the time so as to discourage the enemies from creating mischief in it. Above all, the most conspicuous thing about this discourse is that it is free from the bitterness which inevitably follows such shameful and absurd attacks. Instead of showing any wrath at this provocation, the discourse prescribes some laws and regulations and enjoins reformative commandments and issues wise instructions that were required at the time for the education and training of the Community. Incidentally, this teaches us how to deal with such provocative mischiefs coolly, wisely and generously. At the same time, it is a clear proof that this is not the word of Prophet Muhammad (Allah's peace and blessings be upon him) but of a Being Who is observing all human conditions and affairs from the highest level, and guiding mankind without any personal prejudices, feelings and leanings. Had this been the word of the Holy Prophet; there would have been at least some tinge of natural bitterness in spite of his great generosity and forbearance, for it is but human that a noble man naturally become enraged when his own honor is attacked in this mean manner. Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name This Surah takes its name (Bani Israil) from v. 4. But this name is merely a distinctive appellation like the names of many other surahs and not a descriptive title, and does not mean that "Bani Isra'il" is the theme of this Surah. Period of Revelation The very first verse indicates that this Surah was revealed on the occasion of Mi`raj (Ascension). According to the Traditions and books on the life of the Holy Prophet, this event happened one year before Hijrah. Thus, this Surah is one of those which were revealed in the last stage of Prophethood at Makkah. Background The Holy Prophet had been propagating Tauhid for the previous twelve years and his opponents had been doing all they could to make his Mission a failure, but in spite of all their opposition, Islam had spread to every corner of Arabia and there was hardly any clan which had not been influenced by his invitation. In Makkah itself the true Believers had formed themselves into a small community and were ready and willing to face every danger to make Islam a success. Besides them, a very large number of the people of Aus and Khazraj (two influential clans of Al-Madinah) had accepted Islam. Thus the time had come for the Holy Prophet to emigrate from Makkah to Al- Madinah and there gather together the scattered Muslims and establish a state based on the principles of Islam. These were the conditions when Mi`raj took place and on his return the Holy Prophet brought down the Message contained in this Surah. Theme and Topics This Surah is a wonderful combination of warning, admonition and instruction, which have been blended together in a balanced proportion. The disbelievers of Makkah had been admonished to take a lesson from the miserable end of the Israelites and other communities and mend their ways within the period of respite given by Allah, which was about to expire. They should, therefore, accept the invitation that was being extended by Muhammad (Allah's peace be upon him) and the Quran. Otherwise they shall be annihilated and replaced by other people. Incidentally, the Israelites, with whom Islam was going to come in direct contact in the near future at Al-Madinah have also been warned that they should learn a lesson from the chastisements that have already been inflicted on them. They were warned, "Take advantage of the Prophethood of Muhammad (Allah's peace be upon him) because that is the last opportunity which is being given to you. If even now you behave as you have been behaving, you shall meet with a painful torment." As regards the education of mankind, it has been impressed that human success or failure, gain or loss, depends upon the right understanding of Tauhid, life-after- death and Prophethood. Accordingly, convincing arguments have been put forward to prove that the Quran is the Book of Allah and its teachings are true and genuine the doubts of the disbelievers about these basic realities have been removed and on suitable occasions they have been admonished and rebuked in regard to their ways of ignorance. In this connection, those fundamental principles of morality and civilization on which the Islamic System of life is meant to be established have been put forward. Thus this was a sort of the Manifesto of the intended Islamic state which had been proclaimed a year before its actual establishment. It has been explicitly stated that that was the sketch of the system on which Muhammad (Allah's peace be upon him) intended to build human life first in his own country and then in the outside world. Besides these, the Holy Prophet has been instructed to stick firmly to his stand without minding the opposition and difficulties which he was encountering and should never think of making a compromise with unbelief. The Muslims who sometimes showed signs of impatience, when they met with persecution, calumny, and crooked arguments, have also been instructed to face adverse circumstances with patience and fortitude and keep full control over their feelings and passions. Moreover, salat was prescribed in order to reform and purify their souls, as if to say, "This is the thing which will produce in you those high qualities of character which are essential for everyone who intends to struggle in the righteous way Incidentally, we learn from Traditions that Mi'raj was the first occasion on which the five daily Prayers were prescribed to be offered at fixed times. Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name The Surah takes its name Al-Anfal (The Bounties) from the first verse. The Period of Revelation It was revealed in 2 A. H. after the Battle of Badr, the first battle between Islam and kufr. As it contains a detailed and comprehensive review of the Battle, it appears that most probably it was revealed at one and the same time. But it is also possible that some of the verses concerning the problems arising as a result of this Battle might have been revealed later and incorporated at the proper places to make it a continuous whole. At any rate, in the whole Surah there is nothing that might show that it is a collection of a couple of discourses, that have been patched up together. Historical Background Before reviewing the Surah, it is worthwhile to consider the events that led to the Battle of Badr. During the first decade or so of the Prophethood at Makkah, the Message had proved its firmness, and stability. This was the result of two things. First, the Messenger, who possessed the highest qualities of character, was performing his Mission with wisdom, foresight and magnanimity. He had shown by his conduct that he had made up his mind to carry the movement to a successful end and, therefore, was ready to face all sorts of dangers and obstacles in the way. Secondly, the Message was so charming that it attracted the minds and hearts of the people irresistibly towards itself. So much so that all obstacles of ignorance, superstition and petty prejudices failed to check, its advance. That is why the Arab upholders of the ways of "ignorance,' who looked down upon it in its initial stages, had' begun to reckon it as a serious menace during the last period of the stay of the Holy Prophet at Makkah, and were bent on crushing it with all the force at their command. But in spite of the above-mentioned strength, the movement still lacked certain things to lead it to victory:- First, it had not yet been fully proved that it had gathered round it a sufficient number of such followers who not only believed in its truth, but also had such an intense devotion to its principles that they were ready to expend all their energies and all that they possessed in the struggle for its success and establishment. So much so that they were ready to sacrifice their lives in the fight against the whole world itself even though they should be their own nearest relative. It is true that the followers of Islam had endured the severest persecutions at the hands of the Quraish of Makkah and had given a good proof of the firmness of their faith and their strong relation with Islam, yet further trials were required to show that Islam had succeeded in acquiring such a band of followers which considered nothing dearer than its ideal and was ready to sacrifice life for it. Secondly, though the voice of Islam had reached' every part of the country, its effects were yet scattered and its acquired strength was spread here and there: it had not yet gathered sufficient force essential for a decisive conflict with the old established order of "ignorance". Thirdly, Islam had yet no home of its own and had not established itself firmly anywhere in the land where it could consolidate its power and make it a base for further action. For the Muslims were scattered all over the country and were living among the unbelievers as aliens whom their bloodthirsty enemies wanted to uproot from their own homes. Fourthly, the Muslims had not yet had an opportunity to demonstrate practically the blessings of the system of life based on Islam. There was neither any Islamic culture, nor any social, economic or political system; nor were there any established principles of war and peace for their guidance. Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in their proclamation of the Message. Allah created opportunities for making up these deficiencies. During the last four years or so of the Prophet's stay at Makkah, the voice of Islam had been proving effective at Yathrab and the people for various reasons had been accepting the message more readily than other clans of Arabia. So much so that in the twelfth year of Prophethood on the occasion of Haj a deputation of 75 people met the Holy Prophet in the darkness of night. These people not only accepted Islam, but also offered to give him and his followers a home. As this was a most epoch making opportunity provided by Allah, the Holy Prophet took advantage of it. The significance of this offer was quite clear to the people of Yathrab, and they fully realized that this was not an invitation to a mere fugitive, but to the Messenger of Allah so that he should become their leader and ruler. Likewise they knew that they were not inviting the Muslim refugees to give them shelter from persecution but to assemble them from all over the country for their integration with themselves to form an organized community. Thus the offer of the people of Yathrab was to make Yathrab the "City of Islam." Accordingly the Holy Prophet accepted their invitation and made it the first "City of Islam" in Arabia. And the people of Yathrab were fully aware of the implications of this offer. It was indeed a declaration of war against the whole of Arabia, and an invitation to their own social and economic boycott as well. And when the Ansar from Yathrab declared their allegiance to the Holy Prophet at Aqabah, they knew fully well its consequences. During the course of the formal declaration of allegiance, Asad-bin- Zurarah, the youngest of all the delegates from Yathrab, stood up and said, "0 people of Yathrab! Just listen to me and consider the matter carefully in all its aspects. Though we have come to him, regarding him only as a Messenger of Allah, we should know that we shall be inviting the enmity of the whole of Arabia. For when we take him away to Yathrab, we shall be attacked and our children may be put to the sword. Therefore if you have the courage in your hearts to face it, then and then only, you should declare your allegiance to him and Allah will give you its reward. But if you love your lives more than him and his Message, then leave this matter and frankly excuse yourselves, for at this time Allah may accept your excuses." Abbas bin Ubadah bin Naalah, another member of the delegation, reiterated the same thing, saying, Do you understand the implication of the declaration of your allegiance to this person?" (Voices, "Yes, we know it.") "You are challenging the whole world to war by your declaration of allegiance to him. There is every likelihood of a serious menace to your lives and properties. Therefore consider it well. If you have any idea lurking in your minds that you will then hand him over to his enemies, it is much better to leave him alone now, because that conduct shall bring shame and disgrace to you in this world and the next. On the other hand, if you have sincerely resolved that you will endure all kinds of consequences that will follow as a result of this invitation, then it would be the best thing to take the oath of allegiance to him because, by God, this will surely bring good to you in this world as well as in the next world." At this all the members of the delegation cried with one voice, "We are ready and prepared to risk all our wealth and our noble kith and kin for his sake." It was then that the famous oath of allegiance, which is known as the "Second Oath of Allegiance at Aqabah" was taken. On the other side, the people of Makkah also understood fully well the implications of this matter from their own point of view. They realized that Muhammad (Allah's peace be upon him), who, they knew well, had a great personality and possessed extraordinary abilities, was going to gain a strong footing, by this allegiance. For this would help integrate his followers, whose constancy, determination, and unwavering fidelity to the Messenger had been tried, into a disciplined community under his wise leadership and guidance. And they knew that this would spell death for their old ways of life. They also realized the strategic importance of. Al-Madinah to their trade, which was their chief means of livelihood. Its geographical position was such that the Muslims could strike with advantage at the caravans traveling on the trade route between Yemen and Syria, and thus strike at the root of their economy and that of other pagan clans very effectively. The value of the trade done by the people of Makkah alone on this route, not to count that of raif and other places, amounted to about two hundred thousand dinars annually. As the Quraish were fully aware of the implications of the oath of allegiance at Aqabah, they were greatly perturbed when they got wind of it the same night. At first they tried to win over the people of Al-Madinah to their side. But when they saw that the Muslims were migrating to Al- Madinah in small groups, they realized that the Holy Prophet was also going to emigrate soon from there. Then they decided to adopt an extreme measure to prevent this danger. A few days before his migration, the Quraish held a council to consider the matter. After a good deal of argument; they decided that one person should be taken from each of the families of Quraish other than that of Banu Hashim to put an end to the life of the Holy Prophet. This was to make it difficult for the family of the Holy Prophet to fight alone with all the other families of the Quraish and thus to force them to accept blood-money for his murder-instead of taking revenge from them, but by the grace of Allah their plot against the life of the Holy Prophet failed because of his admirable foresight and full trust in Allah, and he reached Al- Madinah safe and sound. When they could not prevent his emigration, it occurred to them to exploit Abdullah bin Ub`ai who had begun to cherish a grievance against the Holy Prophet since his arrival at Al-Madinah. He was an influential chief of Al-Madinah and the people had agreed to make him their king. But when the majority of Aus and Khazraj clan became Muslims and acknowledged the Holy Prophet as their leader, guide and ruler, all his hopes of becoming a king came to an end. Therefore the Quraish wrote to him, "As you have given shelter to our enemy, we tell you plainly that you should either fight with him yourself or exile him from your city otherwise we swear by God that we will invade your city, kill your males and make your females our slave girls." This letter added fuel to the flames of his jealousy and he was inclined to do some mischief, but the Holy Prophet took timely precautions and defeated his evil designs. The Quraish got another opportunity to hold out a threat. When Sa'ad bin Mu'az, another chief of Al-Madinah, went to Makkah to perform `Umrah, Abu Jahl interrupted him at the very door of the Kabah, saying, "Do you think we will let you perform `Umrah in peace while you give shelter and help to renegades from us? Had you not been a guest of Ummayyah bin Khalf, you would not have gone alive from here." Sa'ad replied, "By Allah, if you prevent me from this, I will retaliate in a worse manner and block your route near Al-Madinah." This incident virtually led to a declaration from the people of Makkah that they would prevent the Muslims from a pilgrimage to the Kabah, and from the people of Al- Madinah that as a retaliation they would block their trade route to Syria against the opponents of Islam. As a matter of fact there was no other alternative for the Muslims than to keep a strong hold on this route so as to force the Quraish, and the other clans, whose interests were vitally bound with this route, to reconsider their inimical and antagonistic attitude towards them. That is why the Holy Prophet attached the greatest importance to this problem. As soon as he was free from making the preliminary arrangements for organizing the newly formed Muslim Community and settling peace terms with the neighboring Jewish habitations, he adopted two measures in this connection:- First, he entered into negotiations with those clans who lived between the Red Sea and this route so as to make alliances with them or at east to persuade them to make treaties of neutrality with the Muslims. He was successful in this, and he entered into a treaty of non-alignment with Juhainah, which was a very important clan of the hilly tract near the sea coast. Then, at the end of the first year of Hijrah, he made a treaty of defensive alliance with Bani Damrah, who lived near Yanb'u and Zawal Ushairah. In 2 A. H. Bani Mudlij also joined the alliance, as they were the neighbors and allies of Bani Damrah. Then ii so happened that quite a large number of these people were converted to Islam as a result of the missionary work done by the Muslims. Secondly, he successively sent small bands of his men on this route to serve as a warning to the Quraish, and himself accompanied some of them. In the first year of Hijrah, four expeditions were sent there, that is, the expedition under Hamzah, the expedition under Ubaidah bin Harith, the expedition under Sa'ad bin Abi Waqqas and the Al-Abwa' expedition under the Holy Prophet himself. In the first month of the second year two more incursions were made on the same route. These are known as Buwat Expedition and Zawal Ushairah Expedition. Two things about all these expeditions are noteworthy. First, no blood was shed and no caravans were plundered in any of these expeditions. This proves that the real object of these expeditions was to show to the Quraish which way the wind was blowing. Secondly, not a single man from the people of Al-Madinah was sent by the Holy. Prophet on any of these incursions. All the bands consisted purely of the immigrants from Makkah so that the conflict should remain between the people of the Quraish themselves and should not further spread by the involvement of other clans. On the other side, the Quraish of Makkah tried to involve others also in the conflict. When they sent bands towards Al-Madinah, they did not hesitate to plunder the people. For instance, an expedition under the leadership of Kurz bin Jabir al-Fihrl plundered the cattle of the people of Al-Madinah from the very vicinity of the city to show what their real intentions were. This was the state of affairs when, in Sha'aban, 2 A. H. (February or March, 623 A. D.) a big trade caravan of the Quraish, carrying goods worth $50,000 or so, with only a guard of thirty to forty men, on its way back from Syria to Makkah, reached the territory from where it could be easily attacked from Al-Madinah. As the caravan was carrying trade goods worth thousands of pounds, and was scantily guarded, naturally Abu Sufyan, who was in charge of it, from his Past experience feared an attach from the Muslims. Accordingly, as soon as he entered the dangerous territory, he dispatched a camel rider to Makkah with a frantic appeal for help. When the rider reached Makkah, he, following an old custom of Arabia, tore open the ears of his camel, cut open his nose and overturned the saddle. Then rending his shirt from front and behind, he began to cry aloud at the top of his voice, "O people of Quraish dispatch help to protect your caravan from Syria under the charge of Abu Sufyan, for Muhammad with his followers is in pursuit of it; otherwise I don't think you will ever get your goods. Run, run for help." This caused great excitement and anger in the whole of Makkah and all the big chiefs of the Quraish got ready for war. An army, consisting of 600 armored soldiers and cavalry of 100 riders with great pomp and show marched out for a fight. They intended not only to rescue the caravan but also to put to an end, once for all, the new menace from the Muslims who had consolidated themselves at Al-Madinah. They wanted to crush that rising power and overawe the clans surrounding the route so as to make it absolutely secure for future trade. Now the Holy Prophet, who always kept himself well informed of the state of affairs, felt that the decisive hour has come and that was the right time when he must take a bold step; otherwise the Islamic Movement would become lifeless for ever and no chance would be left for it to rise again. For if the Quraish invaded Al-Madinah, the odds would be against the Muslims. The condition of the Muslim Community was still very shaky because the immigrants (Muhajirin) had not been able to stabilize their economy during the short period (less than two years) of their stay at Al-Madinah; their helpers, (the Ansar) had not yet been tried; and the neighboring Jewish clans were antagonistic. Then there was a strong group of hypocrites and mushriks in Al- Madinah itself; above all, the surrounding clans lived in awe of the Quraish and had all their religious sympathies with them. The Holy Prophet, therefore, felt that the consequences of this possible invasion would not be favorable to the Muslims. The second possibility was that they would not invade Al-Madinah but try only to escort their caravan safely and securely by a mere show of force. In that case, too, if the Muslim remained inactive, it would affect their reputation adversely. Obviously, this weak stand in the conflict would embolden the other Arabs also and make the position of the Muslims very insecure in the country and the surrounding clans would, at the instance of the Quraish, start hostilities against them, and the Jews, the hypocrites and the mushriks of Al- Madinah would openly rise against them and not only endanger their security of life, property and honor but make it difficult for them even to live there. The Muslims would not be able to inspire the enemy with awe so as to keep safe from them their life, property and honor. A careful study of the situation led the Holy Prophet to make up his mind to take a decisive step and go into the battle with whatever little strength he could muster, for thus and thus only could he show whether the Muslim Community had the right to survive or was doomed to perish. When he arrived at this momentous decision, he called the Muhajirin and the Ansar together and placed the whole position before them, without any reservation. He said, "Allah has promised that you will confront one of the two, the trade caravan coming from the north or the army of the Quraish marching from the south. Now tell me which of the two you want to attack!" A large majority of the people replied that they wanted to attack the caravan. But the Holy Prophet who had something else before him, repeated the same question. At this Miqdad bin 'Amr, a Muhajir, stood up and said, "0 Messenger of Allah! Please march to the side to which your Lord commands you; we will accompany you wherever you go. We will not say like the Israelites, 'Go and let you and your Lord fight we will wait'. In contrast to them we say, 'Let you and your Lord fight; we will fight by your side to our last breath'." Even then he did not announce any decision but waited for a reply from the Ansar who had not yet taken any part in any battle of Islam. As this was the first opportunity for them to prove that they were ready to fulfill their promise of fighting for the cause of Islam, he repeated the question without directly addressing them. At this, Sa'ad bin Mu'az, an Ansar, stood up and said, "Sir, it appears that you are putting the question to us." When the Holy Prophet said, "Yes", the Ansar replied, "We have believed in you and confirmed that what you have brought is the Truth, and have made a solemn pledge with you that we will listen to you and obey you. Therefore, 0 Messenger of Allah, do whatever you intend to do. We swear by Allah Who has sent you with the Truth that we are ready to accompany you to the sea shore and if you enter it, we will plunge into it. We assure you that not a single one of us will remain behind or forsake you, for we will not hesitate at all to go to fight, even if you should lead us to the battlefield tomorrow. We will remain steadfast in the battle and sacrifice our lives in the fight. We do hope that by the grace of Allah our behavior will gladden your heart. So, trusting in Allah's blessing, take us to the battlefield." After these speeches it was decided that they should march towards the army of the Quraish and not towards the trade caravan. But it should be noted that the decision was of an ordinary nature. For the number of people, who came forward to go to the battlefield, was only a little more than three hundred (86 Muhajirs, 62 from Aus and 170 from Khazraj). Then the little army was ill-armed and hardly equipped for battle. Only a couple of them had horses to ride and the others had to take their turn in threes and fours on the back of a camel, out of the 70 they had in all. Above all, they had not got enough weapons for the battle; only 60 of them had armors. It is, therefore, no wonder that with the exception of those who were prepared to sacrifice their lives for the cause of Islam, the majority of those who had joined the expedition, were so filled with fear that they felt as if they were knowingly going into the jaws of death. Then there were people who always looked at things from a selfish point of view. Though they had embraced Islam, they did not realize that their faith would demand the sacrifice of their lives and properties from them; they were of the opinion that it was a mad expedition prompted by irrational enthusiasm for religion. But the Holy Prophet and the true Believers had realized the urgency of that critical hour which required the risk of life: therefore they marched straight to the south-west, wherefrom the army of the Quraish was coming. This is a clear proof of the fact that from the very beginning they had gone out to fight with the army and not to plunder the caravan. For if they had aimed at plundering the caravan they would have taken the north- westerly direction and not the south- westerly one. The two parties met in combat at Badr on the seventeenth of Ramadan. When the two armies confronted each other and the Holy Prophet noticed that the Quraish army outnumbered the Muslims by three to one and was much better equipped, he raised his hands up in supplication and made this earnest prayer with great humility: "O Allah! Here are the Quraish proud of their war material: they have come to prove that Thy Messenger is false. O Allah! now send that success that Thou hast promised to give me. O Allah! If this little army of Thy servants is destroyed, then there will be left none in the land to worship Thee." In this combat the emigrants from Makkah were put to the hardest test for they had to fight against their own near and dear relatives and put to the sword their fathers, their sons, their paternal and maternal uncles and their brothers. It is obvious that only such people could have come out successful in this hardest of tests as had accepted the Truth sincerely and cut off all relations with falsehood. And in another way the test to which the Ansar were put was not less hard. So far they had only alienated the powerful Quraish and their allies by giving shelter to the Muslims against their wishes but now, for the first time, they were going to give fight to them and to sow the seeds of a long and bitter war with them. This was indeed a very hard test for it meant that a small town with a population of a few thousand inhabitants was going to wage a war with the whole of Arabia. It is obvious that only such people could take this bold step who believed in the Truth of Islam so firmly that they were ready to sacrifice every personal interest for its sake. So Allah accepted the self-sacrifices of the Muhajirin and the Ansar because of their true faith, and rewarded them with His success. The proud, well- armed Quraish were routed by these ill-equipped devotees of Islam. Seventy men of their army were killed and seventy captured as prisoners and their arms and equipment came into the hands of the Muslims as spoils of war. All their big chiefs, who were their best soldiers and who had led the opposition to Islam, were killed in this Battle. No wonder that this decisive victory made Islam a power to be reckoned with. A Western research scholar says that before the Battle of Badr, Islam was merely a religion and a state but after the Battle it became the state religion, nay, the state itself. Topics of Discussion It is this great Battle that has been reviewed in this Surah. But let it be noted that in some respects this review is quite different from the reviews that are usually made by the worldly commanders after a great victory. Instead of gloating over the victory, the moral weaknesses that had come to the surface in that expedition have been pointed out so that the Muslims should try their best to reform themselves. It has been impressed upon them that the victory was due to the success of Allah rather -than to their own valor and bravery so that the Muslims should learn to rely on Him and obey Allah and His Messenger alone. The moral lesson of the conflict between the Truth and falsehood has been enunciated and the qualities which lead to success in a conflict have been explained. Then the Surah addresses the mushriks, the hypocrites, the Jews and the prisoners of this war in a very impressive manner that should teach them a good lesson. It also gives instructions in regard to the spoils of war. The Muslims have bean told not to regard these as their right but as a bounty from Allah. Therefore they should accept with gratitude the share that is granted to them out of it and willingly accede to the share which Allah sets apart for His cause and for the help of the needy. Then it also gives normal instructions concerning the laws of peace and war for these were urgently needed to be explained at the stage which the Islamic Movement had entered. It enjoined that the Muslims should refrain from ways of "ignorance" in peace and war and thus should establish their moral superiority in the world. It also meant, to demonstrate to the world in actual practical life the morality which it had been preaching to the world from the very beginning of Islam and had been enjoining that practical life should be based on the same. It also states some articles of the Islamic Constitution which help differentiate the status of the Muslims living within the limits of Dar-ul-Islam (the Abode of Islam) from that of the Muslims living beyond its limits. Subject: Problems of Jihad This surah enunciates general principles of war (one aspect of Jihad) and peace while reviewing the Battle of Badr and uses them for the moral training of the Muslims. Topics and their Interconnection This portion deals with the problems of the "Spoils of War". The Quran says that these are not the spoils of war but the "Bounties of Allah" and proves this by showing that the victory at Badr (and in all other battles, too,) was won by His succor and not by the efforts of the Muslims. It also declares (in v. 40) that the war aim of the Muslims should be to eliminate all unfavorable conditions for the establishment of Islam and not to gain spoils. Moreover, the spoils, being the bounties of God, belong to Allah and His Messenger and they alone are entitled to allocate them. Then after conditioning the Muslims to accept these things, the different shares have been allocated in v. 41. 1 - 41 The Battle of Badr was ordained by Allah so that Islam should triumph over "ignorance". The lesson from this is that the Muslims should trust in God and prepare themselves for war and should not be beguiled by Satan as the disbelievers were. 42 - 54 Sanctity of treaties has been enjoined and the Muslims commanded to observe them as long as the other party does not break them. 55 - 59 The Muslims should always be prepared for war on every front, but should be ready to make peace if the other party is inclined towards it. 60 - 66 In these verses, instructions about prisoners of war have been given. 67 - 71 In order to keep the Muslims joined together against their enemies, they have been taught to have cordial relations with one another. 72 - 75 Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name This Surah takes its name from vv. 136, 138 and 139 in which some superstitious beliefs of the idolatrous Arabs concerning the lawfulness of some cattle (an`am) and the unlawfulness of some others have been refuted. Period of Revelation According to a tradition of Ibn Abbas, the whole of the Surah was revealed at one sitting at Makkah. Asma, a daughter of Yazid and a first cousin of Hadrat Mu'az-bin Jabl, says, "During the revelation of this Surah, the Holy Prophet was riding on a she-camel and I was holding her nose-string. The she-camel began to feel the weight so heavily that it seemed as if her bones would break under it." We also learn from other traditions that the Holy Prophet dictated the whole of the Surah the same night that it was revealed. Its subject-matter clearly shows that it must have been revealed during the last year of the Holy Prophet's life at Makkah. The tradition of Asma, daughter of Yazid, also confirms this. As she belonged to the Ansar and embraced Islam after the migration of the Holy Prophet to Yathrib, her visit to the Holy Prophet at Makkah must have taken place during the last year of his life there. For before this, his relations with those people were not so intimate that a woman from there might have come to visit him at Makkah. Occasion of Revelation After determining the period of its revelation, it is easier to visualize the background of the Surah. Twelve years had passed since the Holy Prophet had been inviting the people to Islam. The antagonism and persecution by the Quraish had become most savage and brutal, and the majority of the Muslims had to leave their homes and migrate to Habash (Abyssinia). Above all, the two great supporters of the Holy Prophet. Abu Talib and Hadrat Khadijah, were no more to help and give strength to him. Thus he was deprived of all the worldly support. But in spite of this, he carried on his mission in the teeth of opposition. As a result of this, on the one hand, all the good people of Makkah and the surrounding clans gradually began to accept Islam ; on the other hand, the community as a whole, was bent upon obduracy and rejection. Therefore, if anyone showed any inclination towards Islam, he was subjected to taunts and derision, physical violence and social boycott. It was in these dark circumstances that a ray of hope gleamed from Yathrib, where Islam began to spread freely by the efforts of some influential people of Aus and Khazraj, who had embraced Islam at Makkah. This was a humble beginning in the march of Islam towards success and none could foresee at that time the great potentialities that lay hidden in it. For, to a casual observer, it appeared at that time as if Islam was merely a weak movement it had no material backing except the meager support of the Prophet's own family and of the few poor adherents of the Movement. Obviously the latter could not give much help because they themselves had been cast out by their own people who had become their enemies and were persecuting them. Topics These were the conditions, when this discourse was revealed. The main topics dealt with in this discourse may be divided under seven headings: Refutation of shirk and invitation to the creed of Tauhid. Enunciation of the doctrine of the "Life-after- death." and refutation of the wrong notion that there was nothing beyond this worldly life. Refutation of the prevalent superstitions. Enunciation of the fundamental moral principles for the building up of the Islamic Society. Answers to the objections raised against the person of the Holy Prophet and his mission. Comfort and encouragement to the Holy Prophet and his followers who were at, that time in a state of anxiety and despondency because of the apparent failure of the mission. Admonition, warning and threats to the disbelievers and opponents to give up their apathy and haughtiness. It must, however, be noted that the above topics have not been dealt with one by one under separate headings, but the discourse goes on as a continuous whole and these topics come under discussion over and over again in new and different ways. The Background of Makki Surahs As this is the first long Makki Surah in the order of the compilation of the Quran, it will be useful to explain the historical background of Makki Surahs in general, so that the reader may easily understand the Makki Surahs and our references to its different stages in connection with our commentary on them. First of all, it should be noted that comparatively very little material is available in regard to the background of the revelation of Makki Surahs whereas the period of the revelation of all the Madani Surahs is known or can be determined with a little effort. There are authentic traditions even in regard to the occasions of the revelation of the majority of the verses. On the other hand, we do not have such detailed information regarding the Makki Surahs. There are only a few Surahs and verses which have authentic traditions concerning the time and occasion of their revelation. This is because the history of the Makki period had not been compiled in such detail as that of the Madani period. Therefore we have to depend on the internal evidence of these Surahs for determining the period of their revelation: for example, the topics they discuss, their subject. matter, their style and the direct or indirect references to the events and the occasions of their revelation. Thus it is obvious that with the help of such evidence as this, we cannot say with precision that such and such Surah or verse was revealed on such and such an occasion. The most we can do is to compare the internal evidence of a Surah with the events of the life of the Holy Prophet at Makkah, and then come to a more or less correct conclusion as to what particular stage a certain Surah belongs. If we keep the above things in view, the history of the mission of the Holy Prophet at Makkah can be divided into four stages. The first stage began with his appointment as a Messenger and ended with the proclamation of Prophethood three years later. During this period the Message was given secretly to some selected persons only, but the common people of Makkah were not aware of it. The second stage lasted for two years after the proclamation of his Prophethood. It began with opposition by individuals: then by and by, it took the shape of antagonism, ridicule, derision,, accusation, abuse, and false propaganda then gangs were formed to persecute those Muslims who were comparatively poor, weak' and helpless. The third stage lasted for about six years from the beginning of the persecution to the death of Abu Talib and Hadrat Khadijah in the tenth year of Prophethood. During this period, the persecution of the Muslims became' so savage and brutal that many of them were forced to migrate to Habash. Social and economic boycott was applied against the Holy Prophet and the members of his family, and those Muslims who continued to stay in Makkah were forced to take refuge in Shi'b-i-A'bi Talib which was besieged. The fourth stage lasted for about three years from the tenth to the thirteenth year of Prophethood. This was a period of hard trials and grievous sufferings for the Holy Prophet and his followers. Life had become unendurable at Makkah and there appeared to be no place of refuge even outside it. So much so that when the Holy Prophet went to Ta'if, it offered no shelter or protection. Besides this, on the occasion of Haj, he would appeal to each and every Arab clan to accept his invitation to Islam but met with blank refusal from every quarter. At the same time, the people of Makkah were holding counsels' to get rid of him by killing or imprisoning or banishing him from their city. It was at that most critical time that Allah opened for Islam the hearts of the Ansar of Yathrab where he migrated at their invitation. Now that we have divided the life of the Holy Prophet at Makkah into four stages, it has become easier for us to tell, as far as possible, the particular stage in which a certain Makki Surah was revealed. This is because the Surahs belonging to a particular stage can be distinguished from those of the other stages with the help of their subject matter and style. Besides this, they also contain such references as throw light on the circumstances and events that form the background of their revelation. In the succeeding Makki Surahs, we will determine on the basis of the distinctive features of each stage, and point out in the Preface, the particular stage in which a certain Makki Surah was revealed. Subject: Islamic Creed. This Surah mainly discusses the different aspects of the major articles of the Islamic Creed: Tauhid, Life-after-death, Prophethood and their practical application to human life. Side by side with this, it refutes the erroneous beliefs of the "opponents and answers their objections, warns and admonishes them and comforts the Holy Prophet and his followers, who were then suffering from persecution. Of course, these themes have not been dealt with under separate heads but have been blended in an excellent manner. Topics and their Interconnection These verses are of introductory and admonitory nature. The disbelievers have been warned that if they do not accept the Islamic Creed and follow the 'Light' shown by the Revelation from the All-Knowing and All-Powerful Allah, they would go to the same doom as the former disbelievers did. Their arguments for rejecting the Prophet and the Revelation sent down to him have been refuted and a warning has been given to them that they should not be deluded by the respite that is being granted to them. 1 - 12 These verses inculcate Tauhid, and refute shirk which is the greatest obstacle in the way of its acceptance. 13 - 24 In these verses, a graphic scene of the life in the Hereafter has been depicted in order to warn the disbelievers of the consequences of the rejection of the Articles of Faith. 25 - 32 Prophethood is the main theme which has been discussed from the point of view of the Holy Prophet, his Mission, the limitations of his powers, the attitude towards his followers and also from the point of view of the disbelievers. 33 - 73 In continuation of the same theme, the story of Prophet Abraham has been related to bring home to the pagan Arabs that the Mission of Prophet Muhammad, which they were opposing, was the same as that of Prophet Abraham (Allah's peace be upon them). This line of argument was adopted because they considered themselves to be his followers, especially the Quraish who were proud of being his descendants as well. 74 - 90 Another proof of his Prophethood is the Book, which has been sent down to him by Allah, for its teachings show the right guidance in regard to creed and practice. 91 - 108 Divine restrictions have been contrasted with the superstitious restrictions of the pagan Arabs in order to show the striking differences between the two and thus prove the Quran to be a Revealed Book. 109 - 154 The Jews, who were criticized in vv. 144 - 147 along with the pagan Arabs, have been urged to compare the teachings of the Quran with those of the Torah so that they might recognize their similarity and give up their lame excuses against it, and adopt its Guidance to escape the retribution on the Day of Resurrection. 155 - 160 This is the conclusion of the discourse: the Holy Prophet has been instructed in a beautiful and forceful manner to proclaim fearlessly the articles of the Islamic Creed and their implications. 161 - 165 Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name The Surah takes its name from the sentence Idha jaa kal-munafiquna of verse 1. This is the name of the Surah as well as the title of its subject matter, for in it a review has been made of the conduct and attitude of the hypocrites themselves. Period of Revelation As we shall explain below this Surah was sent down either during the Holy Prophet's return journey from his campaign against Bani al- Mustaliq, or immediately after his arrival back at Madinah, and we have established by argument and research in the Introduction to Surah An-Nur that the campaign against Bani al-Mustaliq had taken place in Sha'ban A. H. 6:Thus, the date of the revelation of this Surah is determined precisely. Historical Background Before we mention the particular incident about which this Surah was sent down, it is necessary to have a look at the history of the hypocrites of Madinah, for the incident that occurred on this occasion was not a chance happening but had a whole series of events behind it, which ultimately led up to it. Before the Holy Prophet's emigration to Madinah the tribes of the Aus and the Khazraj, fed up with their mutual rivalries and civil wars, had almost agreed on the leadership of one man and were making preparations to crown him their king. This was Abdullah bin Ubayy bin Salul, the chief of the Khazraj. Muhammad bin Ishaq has stated that among the people of Khazraj his authority was never contested and never had the Aus and the Khazraj rallied to one man before this. (Ibn Hisham, vol. II, p. 234) Such were the conditions when the voice of Islam reached Madinah and the influential people of both the tribes started becoming Muslims. When before the Emigration, invitation was being extended to the Holy Prophet (upon whom be Allah'> peace) to come to Madinah, Hadarat Abbas bin Ubadah bin Nadlah Ansari wanted to defer this invitation for the reason that Abdullah bin Ubayy also might join in the declaration of allegiance and invitation to the Holy Prophet, so that Madinah might become the center of Islam by common consent. But the delegation that arrived in Makkah to declare their allegiance did not give any importance to the proposal of Abbas bin Ubadah, and a11 its members, who included 75 men from both the tribes, became ready to invite the Holy Prophet in the face of every danger.(lbn Hisham, vol. II, P. 89). We have given the details of this event in the Introduction to Surah Al-Anfal. Then, when the Holy Prophet arrived in Madinah, Islam had so deeply penetrated every house of the Ansar that Abdullah bin Ubayy became helpless and did not see any other way to save his leadership than to become a Muslim himself. So, he entered Islam along with many of his followers from among the chiefs and leaders of both the tribes although their hearts were burning with rage from within. Ibn Ubayy in particular was filled with grief, for the Holy Prophet (upon whom be Allah's peace) had deprived him of his kingship. For several years his hypocritical faith and grief of being deprived of his kingdom manifested itself in different ways. On the one hand, when on Fridays the Holy Prophet (upon whom be Allah's peace) took his seat to deliver the Sermon, Abdullah bin Ubayy would stand up and say "O people, the Messenger of Allah is present among you, by whom Allah has honored you; therefore, you should support him and listen to what he says and obey him." (Ibn Hisham, vol. III, p. 111). On the other, his hypocrisy was being exposed day by day and the true Muslims were realizing that he and his followers bore great malice against Islam, the Holy Prophet and the Muslims. Once when the Holy Prophet was passing on the way Abdullah bin Ubayy spoke to him in harsh words. When the Holy Prophet complained of it to Hadrat Sa'd bin Ubadah; he said:"O Messenger of Allah, don't be hard on him, for when Allah sent you to us we were making a diadem to crown him, and, by God, he thinks that you have robbed him of his kingdom." (Ibn Hisham vol: II, pp. 237-238). After the Battle of Badr when the Holy Prophet (upon whom be Allah's peace) invaded the Jewish tribe of Bani Qainuqa on their breaking the agreement and un provoked revolt, this man stood up in support of them, and holding the Holy Prophet by his armor, said:"These 700 fighters have been helping and protecting me against every enemy; would you cut them down in one morning?By God, I will not leave you until you pardon my clients." (Ibn Hisham, vol. III, pp. 5l- 52). On the occasion of the Battle of Uhud this man committed open treachery and withdrew from the battlefield with 300 of his companions. One should note that at this critical moment when he so acted, the Quraish had marched upon Madinah with 3,000 troops and the Holy Prophet had marched out with only 1,000 men to resist them. Of these 1,000 this hypocrite broke away with 300 men and the Holy Prophet was left with only 700 men to meet 3,000 troops of the enemy in the field. After this incident the common Muslims of Madinah came to realize fully that he was certainly a hypocrite and his those Companions also were found who were his associates in hypocrisy. That is why when on the very first Friday, after the Battle of Uhud, this man stood up as usual to make a speech before the Holy Prophet's Sermon, the people pulled at his garment, saying "Sit down you are not worthy to say such things." That was the first occasion in Madinah when this man was publicly disgraced. Thereupon he was so filled with rage that he left the mosque jumping over the heads of the people. At the door of the Mosque some of the Ansar said to him, "What are you doing?Go back and ask the Holy Prophet (upon whom be Allah's peace) to pray for your forgiveness." He retorted "I do not, want him to pray for my forgiveness." (Ibn Hisham, vol. III, p. 111). Then in A. H. 4 the Battle of Bani an-Nadir took place. On this occasion he and his companions supported the enemies of Islam even more openly. On the one side, the Holy Prophet (upon whom be Allah's peace) and his devoted Companions were preparing for war against their enemy, the Jews, and on the other, these hypocrites were secretly sending messages to the Jews to the effect: "Stand firm we are with you: if you are attacked, we will help you, and if you are driven out, we too will go out with you." The secret of this intrigue was exposed by Allah Himself, as has been explained in Surah Al-Hashr: 11-17 above. But in spite of being so exposed the reason why the Holy Prophet (upon whom be Allah's peace) was still treating him kindly was that he had a large band of the hypocrites behind him. Many of the chiefs of both the Aus and the Khazraj were his supporters. At least a third of the population of Madinah consisted of his companions, as became manifest on the occasion of the Battle of Uhud. Under such conditions it was not prudent to wage a war with these internal enemies combined with the external enemies. On this very account, in spite of being fully aware of their hypocrisy the Holy Prophet continued to deal with them according to their apparent profession of faith for a long time. On the other hand, these people too neither possessed the power nor the courage to fight the believers openly as disbelievers, or to join hands with an invader and face them in the battlefield. Apparently they were a strong hand but inwardly they had the weakness which Allah has vividly portrayed in Surah Al-Hashr: 12-14. Therefore; they thought their well being lay only in posing as Muslims. They came to the mosque, offered the prayers gave away the zakat, and would make tall oral claims to the faith, which the true Muslims never felt the need to do. They would offer a thousand justifications for each of their hypocritical acts by which they would try to deceive their compatriots, the Ansar, into believing that they were with them. By these designs they were not only saving themselves from the disadvantages which could naturally accrue if they separated themselves from the Ansar brotherhood, but also taking advantage of the opportunities to make mischief which were available to them as members of the Muslim brotherhood. These were the causes which enabled Abdullah bin Ubayy and like minded hypocrites to get an opportunity to accompany the Holy Prophet (upon whom be Allah's peace) in his campaign against the Bani al-Mustaliq, and they simultaneously engineered two great mischiefs which could shatter the Muslim unity to pieces. However, by virtue of the wonderful training in discipline that the Muslim; had received through the pure teaching of the Quran and the companionship of the Holy Prophet (upon whom be peace) both mischiefs were stopped in time, and the hypocrites themselves were disgraced instead. One of these was the mischief that has been mentioned in Surah An-Nur above, and the other which has been mentioned in this Surah. This incident has been related by Bukhari, Muslim, Ahmad, Nasai, Tirmidhi, Baihaqi, Tabari, Ibn Marduyah, Abdur Razzaq, lbn Jarir Tabari, Ibn Sa'd and Muhammad bin Ishaq through many reliable channels. In some traditions the expedition in which it took place has not been named, and in others it has been connected with the Battle of Tabuk. But the authorities on the battles fought by the Holy Prophet and history are agreed that this incident took place on the occasion of the campaign against the Bani al- Mustaliq. The following seems to he the real story when all the traditions are read together. When after crushing down the power of Bani al- Mustaliq the Islamic army had made a halt in the settlement at the well of al Muraisi. Suddenly a dispute arose between two men on taking water from the well; One of them was Jehjah bin Masud Ghifari, a servant of Hadrat Umar appointed to lead his horse. The other was Sinan bin Wabar al-Juhani, whose tribe was an ally of a clan of the Khazraj. Harsh words between them led to fighting and Jehjah kicked Sinan, which the Ansar, on account of their ancient Yamanite tradition, took as a great insult and disgrace. At this Sinan called out the men of Ansar and Jehjah the Emigrants for help. Hearing about the quarrel Ibn Ubayy started inciting and calling the men of the Aus and the Khazraj to come out and help their ally. From the other side some Emigrants also came out. The dispute might have led to a fight between the Ansar and the Muhajirin themselves at the very place where they had just fought an enemy tribe jointly and crushing it had halted in its own territory. But hearing the noise the Holy Prophet (upon whom be peace) emerged and said :"what is this call of paganism? What have you to do with such a call? Leave it, it is a dirty thing." Thereupon the leading men of the two sides met and settled the dispute; Sinan pardoned Jehjah and peace was restored. After this every person whose heart was disaffected came to Abdullah bin Ubayy and they all said to him, "Until now we had our hopes attached to you and you were protecting us, but now it seems you have become a helper of these paupers against us. Ibn Ubayy was already enraged: These words made him burst out, thus: "This is what you have done to yourselves. You have given these people shelter in your country, and have divided your property among them. So much so that they have now become our rivals. Nothing so fits us and the paupers of Quraish(or the Companions of Muhammad) as the ancient saying 'Feed your dog to fatten it and it will devour you.' If you hold back your property from them, they would go elsewhere. By God, when we return to Madinah, the honorable ones will drive out from it the mean ones." Zaid bin Arqam, a young boy, also happened to be present in the assembly at that time. He heard this and mentioned it before his uncle, and his uncle who was one of the Ansar chiefs went to the Holy Prophet (upon whom be peace) and told him the whole story. The Holy Prophet called Zaid and asked him what had happened and he repeated every word of what he had heard. The Holy Prophet said, "Zaid, you are perhaps displeased with Ibn Ubayy; you might have been mistaken in hearing; you. might have imagined Ibn Ubayy said this." But Zaid was sure and firm. He said, "No, I swear by God I have heard him say this and that." Thereupon the Holy Prophet called Ibn Ubayy, and he came and swore that he had not said any such thing. The people of the Ansar also said "Sir, a boy says this: he might have been mistaken in what he heard lbn Ubayy is a venerable old man and our chief. Do not believe what a boy says against him." The elderly people of the tribe reproved Zaid also, who became depressed and held his peace. But the Holy Prophet knew Zaid as well as Abdullah bin Ubayy. Therefore, he fully understood what had actually happened. When Hadrat Umar came to know of this, he came to the Holy Prophet and said:"Please allow me to put this hypocrite to the sword. Or, if you do not think it is fit to give me the permission you may tell Muadh bin Jabal, or Abbad bin Bishr, or Sad bin Mu'adh, or Muhammad bin Maslamah from among the Ansar, to go and kill him."But the Holy Prophet said: "No, the people will say Muhammad kills his own Companions." After this he ordered the people to set off immediately, although it was at a time when the Holy Prophet was not accustomed to travel. The forced march continued for 30 hours at a stretch so that the people became exhausted. Then he halted, and as soon as they touched the ground they fell asleep. This he did to distract their minds from what had happened at the well of al-Muraisi. On the way, Hadrat Usaid bin Hudair, an Ansar chief, met the Holy Prophet, and said:"O Messenger of Allah, today you ordered the people to set off at a time which was disagreeable for traveling, a thing you have never done before."The Holy Prophet replied: "Have you. not heard of what your friend said?" When he asked who he meant, the Holy Prophet replied:Abdullah bin Ubayy. He asked what he had said. The Holy Prophet answered: "He has asserted that when he returns to Madinah the honorable ones will drive out from it the mean ones. He answered : "By God, O Messenger of Allah, you are the honorable one and he is the mean one; you will drive him out whenever you want to." By and by the news spread among the Ansar soldiers and it enraged them against Ibn Ubayy. The people advised him to go to the Holy Prophet (upon whom be Allah's peace) and request for his forgiveness, but he retorted : "You asked me to believe in him, and I believed in him; you asked me to pay the zakat on my property, and I paid the zakat too; now the only thing left is that I should bow down to Muhammad."This further enraged the believing Ansar and everyone' started reproaching and cursing him roughly. When the caravan was about to enter Madinah, Abullah, the son of Abdullah bin Ubayy, stood before his father with a drawn out sword, and said: "You had said that when you reached Madinah, the honorable ones would drive out the mean ones. Now, you will know who is honorable you or Allah and His Messenger. By God, you cannot enter Madinah until the Messenger of Allah (upon whom be Allah's peace) permits you to enter." At this Ibn Ubayy cried out: "O people of Khazraj, look, my own son is preventing me from entering Madinah." The people conveyed this news to the Holy Prophet, and he said : "Tell Abdullah to let his father come home."Abdullah said, "If this is the Holy Prophet's order, then you may enter."Thereupon the Holy Prophet said to Hadrat Umar: "Now what do you think, Umar? Had you killed him on the day when you asked my permission to kill him, many people would have trembled with rage. Today if I order them to kill him, they will kill him immediately."Hadrat Umar replied "By God, I realize there was greater wisdom behind what the Apostle of Allah said than what I said."' These were the circumstances under which this Surah was sent down most probably after the Holy Prophet's return to Madinah. Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

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