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59vs3

وَلَوْلَا أَن كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاء لَعَذَّبَهُمْ فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ

Walawla an kataba Allahu AAalayhimu aljalaa laAAaththabahum fee alddunya walahum fee alakhirati AAathabu alnnari

Yoruba Translation

Hausa Translation

Kuma ba dõmin Allah Ya rubuta musu kõrar ba, dã Ya azabta su a cikin dũniya, kuma a Lãhira sunã da azãbar wutã.

And had it not been that Allah had decreed banishment for them, He would certainly have punished them in this world: And in the Hereafter they shall (certainly) have the Punishment of the Fire.
And had it not been that Allah had decreed for them the exile, He would certainly have punished them in this world, and in the hereafter they shall have chastisement of the fire.
And if Allah had not decreed migration for them, He verily would have punished them in the world, and theirs in the Hereafter is the punishment of the Fire.

Asbabu n-Nuzuul (Occasions of Revelation)

(All that is in the heavens and all that is in the earth glorifieth Allahナ Allah is Able to do all things) [59:1-6]. The commentators of the Quran said: モThis verse was revealed about Banul-Nadir. When the Prophet, Allah bless him and give him peace, moved to Medina, they signed a treaty with him in which they agreed no fight against him or with him and the Messenger of Allah, Allah bless him and give him peace, consented.
Then when the Messenger of Allah, Allah bless him and give him peace, defeated the idolaters at Badr, Banul-Nadir said: By Allah, he is the Prophet whose description we find in the Torah; he will not be defeated. However, when the Muslims were defeated at Uhud, they broke their pledge and showed enmity toward the Messenger of Allah, Allah bless him and give him peace, and Muslims. The Messenger of Allah, Allah bless him and give him peace, surrounded them and then they signed a settlement treaty in which it was agreed that they leave Medinaヤ. Abu Muhammad al-Hasan ibn Muhammad al-Farisi informed us> Muhammad ibn Abd Allah ibn al-Fadl al-Tajir> Ahmad ibn Muhammad ibn al-Husayn al-Hafiz> Muhammad ibn Yahya> Abd al-Razzaq> Mamar> al-Zuhri> Ibn Kab ibn Malik> one of the Companions of the Prophet, Allah bless him and give him peace, who related that the unbelievers of Quraysh wrote the following to the Jews after the Battle of Badr: モYou are people of armaments and fortresses. Verily, you either fight our man or we shall do this and that, such that nothing will prevent us from the bracelets on your womens ankletsヤ.
When their letter reached the Jews, the Banul-Nadir were unanimously in favour of treason. They sent to
the Prophet, Allah bless him and give him peace, saying: モCome with thirty of your men and we will send
thirty of our men. Let us meet in a location halfway between you and us so that our men hear you and if
they believe in you, we will all believe in youヤ. However, when they reached a certain location, some Jews said: モHow are you going to get to him when he has with him thirty of his Companions who all desire to die before him? Send to him and say: How are we going to understand [what you are going to say to us] when there are sixty of us? Come along with three of your Companions and three of our scholars will meet you.
If they believe in you, we will all believe in you and follow. The Prophet, Allah bless him and give him peace, proceeded with three of his Companions. On the other side, three Jews proceeded armed with knives, intending to kill the Messenger of Allah, Allah bless him and give him peace. A sincere woman advisor from Banul-Nadir sent a message to her brother, a Muslim from the Helpers, informing him of the treachery which the Banul-Nadir were planning against the Messenger of Allah, Allah bless him and give him peace.
Her brother hurriedly set off to see the Prophet, Allah bless him and give him peace. He caught up with him and informed him of the plan, and so the Prophet, Allah bless him and give him peace, went back. The following day, he sent troops to them. He besieged their fortress and fought them until they agreed to move out of Medina, carrying with them anything their camels could carry, except for armaments. They proceeded to destroy their own houses and take whatever wood they could take with them. Allah, exalted is He, therefore, revealed (All that is in the heavens and all that is in the earth glorifieth Allahナ Allah is Able to do all things)ヤ.
(Whatsoever palm-trees ye cut downナ) [59:5]. When the Messenger of Allah, Allah bless him and give him peace, headed toward Banul-Nadir and they took refuge in their fortresses, he ordered the cutting down and burning of their palm-trees. The enemies of Allah were alarmed. They said: モYou claim, O Muhammad, that you seek goodness, is there any goodness in damaging productive trees and cutting down palm-trees?ヤ They also said to him: モIs corruption in the earth part of what you claim has been revealed to you?ヤ The Prophet, Allah bless him and give him peace, was distressed upon hearing this, and the Muslims were affected and feared that this may be an act of corruption. And they disagreed amongst themselves.
Some said: モDo not cut the palm-trees down for it is part of what Allah has given us as spoilsヤ. Others said: モWe should rather cut them down!ヤ And so Allah, glorified and exalted is He, revealed (Whatsoever palmtrees ye cut downナ) confirming the opinion of those who warned against cutting the palm-trees down and, at the same time, stating the lawfulness of cutting them down. He informed that the cutting down of trees or leaving them standing is only by the leave of Allah, exalted is He. Abu Abd Allah Muhammad ibn Ibrahim al-Muzakki informed us> his father> Muhammad ibn Ishaq al-Thaqafi> Qutaybah> al-Layth ibn Sad> Nafi> Ibn Umar who related that the Messenger of Allah, Allah bless him and give him peace, burnt and cut down the palm-trees of Banul-Nadir which were at al-Buwayrah. And so Allah, exalted is He, revealed (Whatsoever palm-trees ye cut down or left standing on their roots, it was by Allahs leave, in order that He might confound the evil-livers).
This was narrated by Bukhari and Muslim from Qutaybah. Abu Bakr ibn al-Harith informed us> Abd Allah ibn Muhammad ibn Jafar> Abu Yahya al-Razi> Sahl ibn Uthman> Abd Allah ibn al-Mubarak> Musa ibn Uqbah> Nafi> Ibn Umar who related that the Messenger of Allah, Allah bless him and give him peace, burnt and cut down the palm-trees of Banul-Nadir at al-Buwayrah, and it is about this that Hassan said: The trees of Banu Luayy were deemed unworthy In front of the raging fire at al-Buwayrah.
It is also about this that this verse (Whatsoever palm-trees ye cut down or left standing on their roots, it was by Allahs leaveナ). This was narrated by Muslim> Said ibn Mansur> Ibn al-Mubarak. Abu Bakr informed us> Abd Allah> Salm ibn Isam> Rustah> Abd al-Rahman ibn Mahdi> Muhammad ibn Maymun ibn al-Tammar> Jurmuz> Hatim al-Najjar> Ikrimah> Ibn Abbas who said: モA Jew came to the Prophet, Allah bless him and give him peace, and said: I will stand up and pray, The Prophet said to him: Allah has decreed for you that you pray.
The man said: I will sit down, and the Prophet said to him: Allah has decreed for you that you sit down. The Jew said: I will proceed to this tree and cut it down, and the Prophet said: Allah has decreed for you that you cut it down. Gabriel, peace be upon him, then came and said: O Muhammad, you have been taught your proof just as Abraham, peace be upon him, was taught it.
And so Allah, exalted is He, revealed (Whatsoever palm-trees ye cut down or left standing on their roots, it was by Allahs leave, in order that He might confound the evil-livers), i.e. the Jewsヤ.

Allah's statement,

وَلَوْلَا أَن كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاء لَعَذَّبَهُمْ فِي الدُّنْيَا ...

And had it not been that Allah had decreed exile for them, He would certainly have punished them in this world;

meaning, if it was not for the fact that Allah had already decreed that they would evacuate Al-Madinah, leaving behind their homes and wealth, He would have sent another type of punishment upon them, such as being killed and captured.

This was said by Az-Zuhri. `Urwah, As-Suddi.

Ibn Zayd said that Allah decreed that the Jews would be punished in the life of this world and face the torment of the fire of Hell He prepared for them in the Hereafter.

Allah said,

... وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ ﴿٣﴾

and in the Hereafter theirs shall be the torment of the Fire.

meaning, it is a matter ordained that they will surely face,

وقوله " ولولا أن كتب الله عليهم الجلاء لعذبهم في الدنيا " أي لولا أن كتب الله عليهم هذا الجلاء وهو النفي من ديارهم وأموالهم لكان لهم عند الله عذاب آخر من القتل والسبي ونحو ذلك قاله الزهري عن عروة والسدي وابن زيد لأن الله قد كتب عليهم أنه سيعذبهم في الدار الدنيا مع ما أعد لهم في الدار الآخرة من العذاب في نار جهنم . قال ابن أبي حاتم حدثنا أبي حدثنا عبد الله بن صالح كاتب الليث حدثني الليث عن عقيل عن ابن شهاب قال أخبرني عروة بن الزبير قال ثم كانت وقعة بني النضير وهم طائفة من اليهود على رأس ستة أشهر من وقعة بدر وكان منزلهم بناحية من المدينة فحاصرهم رسول الله صلى الله عليه وسلم حتى نزلوا من الجلاء وأن لهم ما أقلت الإبل من الأموال والأمتعة إلا الحلقة وهي السلاح فأجلاهم رسول الله صلى الله عليه وسلم قبل الشام قال والجلاء أنه كتب عليهم في آي من التوراة وكانوا من سبط لم يصبهم الجلاء قبل ما سلط عليهم رسول الله صلى الله عليه وسلم وأنزل الله فيهم " سبح لله ما في السموات وما في الأرض " إلى قوله " وليخزي الفاسقين " وقال عكرمة الجلاء القتل وفي رواية عنه الفناء وقال قتادة الجلاء خروج الناس من البلد إلى البلد وقال الضحاك أجلاهم إلى الشام وأعطى كل ثلاثة بعيرا وسقاء فهذا الجلاء . وقد قال الحافظ أبو بكر البيهقي أخبرنا أبو عبد الله الحافظ أخبرنا أحمد بن كامل القاضي حدثنا محمد بن سعيد العوفي حدثني أبي عن عمي حدثني أبي عن جدي عن ابن عباس قال كان النبي صلى الله عليه وسلم قد حاصرهم حتى بلغ منهم كل مبلغ فأعطوه ما أراد منهم فصالحهم على أن يحقن لهم دمائهم وأن يخرجهم من أرضهم ومن ديارهم وأوطانهم وأن يسيرهم إلى أذرعات الشام وجعل لكل ثلاثة منهم بعيرا وسقاء والجلاء إخراجهم من أرضهم إلى أرض أخرى وروى أيضا من حديث يعقوب بن محمد الزهري عن إبراهيم بن جعفر عن محمود بن محمد بن مسلمة عن أبيه عن جده عن محمد بن مسلمة أن رسول الله صلى الله عليه وسلم بعثه إلى بني النضير وأمره أن يؤجلهم في الجلاء ثلاثة أيام وقوله تعالى" ولهم في الآخرة عذاب النار " أي حتم لازم لا بد لهم منه .

"ولولا أن كتب الله" قضى "عليهم الجلاء" الخروج من الوطن "لعذبهم في الدنيا" بالقتل والسبي كما فعل بقريظة من اليهود

أي لولا أنه قضى أنه سيجليهم عن دارهم وأنهم يبقون مدة فيؤمن بعضهم ويولد لهم من يؤمن .

I'raab - grammatical analysis of the Qur'an

«وَلَوْ لا» الواو حرف استئناف ولولا حرف شرط غير جازم «أَنْ كَتَبَ اللَّهُ» أن مصدرية وماض وفاعله «عَلَيْهِمُ» متعلقان بالفعل «الْجَلاءَ» مفعول به ، والمصدر المؤول من أن وما بعدها في محل رفع مبتدأ خبره محذوف ، «لَعَذَّبَهُمْ» اللام واقعة في جواب لولا وعذبهم ماض ومفعوله والفاعل مستتر «فِي الدُّنْيا» متعلقان بالفعل والجملة جواب الشرط لا محل لها ، والواو حرف استئناف «لَهُمْ» خبر مقدم «فِي الْآخِرَةِ» متعلقان بمحذوف خبر ثان «عَذابُ» مبتدأ مؤخر «النَّارِ» مضاف إليه والجملة استئنافية لا محل لها.

2vs114

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا أُوْلَـئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلاَّ خَآئِفِينَ لهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ
,

5vs33

إِنَّمَا جَزَاء الَّذِينَ يُحَارِبُونَ اللّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَاداً أَن يُقَتَّلُواْ أَوْ يُصَلَّبُواْ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلافٍ أَوْ يُنفَوْاْ مِنَ الأَرْضِ ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ
,

5vs41

يَا أَيُّهَا الرَّسُولُ لاَ يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُواْ آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ وَمِنَ الَّذِينَ هِادُواْ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ يُحَرِّفُونَ الْكَلِمَ مِن بَعْدِ مَوَاضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هَـذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَاحْذَرُواْ وَمَن يُرِدِ اللّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللّهِ شَيْئاً أُوْلَـئِكَ الَّذِينَ لَمْ يُرِدِ اللّهُ أَن يُطَهِّرَ قُلُوبَهُمْ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ