1. This matter has been clarified in note 1 of Surah Hadeed.

2. Accordingly Allah’s Might and His Planning became manifest in the war with Bani Nazir (Gazwa Bani Nazeer).

3. Means Bani Nazeer Who were driven out of Madina. It was a Jew tribe residing in the suburbs of Madina. When the holy prophet arrived in Madina a treaty was made between him and this tribe But they breached the agreement frequently.

Their leader Kaab bin Ashraf went to Makkah and instigated the idolaters against Muslims He insulted the holy prophet, and made shameful propaganda against respectable ladies. Finally he was killed as per the order of the holy prophet Even after that these people did not give up their conspiracies and planned to invite the prophet at their residence and to roll down a big stone cover him with an evil intention of killing him when Almighty Allah alerted the holy prophet in time and he escaped very narrowly. After returning to Madina an order was issued that the Bani Nazeer should leave Madina within twenty days but they refused to do so. At last the Holy Prophet and his companions surrounded that tribe. Being frightened, they lost morale and agreed to get out of Madina leaving behind their households. However, they pleaded that whatever material they could carry with them should be allowed to be taken away. The Holy Prophet allowed this concession. There upon they demolished their houses with their own hands so that they could take away the doors and windows etc. This exile of Bani Nazeer occurred in the month of Rabiul Awwal 4 HE. This exile has been described in this ayah as the first Hashr (Gathering).”Hashr” means to gather. As they were gathered after their exile from Madina for giving them the punishment it has been termed “Hashr” By calling it the first Hashr it has been hinted that they would have to face another Hashr too. Accordingly, Caliph Umar (Radiyallah Anh) drove them out from the entire Arab peninsula.

4. That is: In the prevalent situation you could not have imagined that they would leave Madina so easily.

5. They had relied on their wealth and possessions and had thought that their well-built forts were enough to protect them

6. It so happened as per Allah’s planning that they were so much awed that they lost all courage for fighting. The courageous action of the Holy Prophet and his companions frightened them.

This Shows that one of the ways in which the Allah Almighty helps His faithful slaves is that HE drives the awe of the believers in the hearts of their enemies thereby breaking down Their morale especially at times when the enemy is powerful and the believers, despite being Short of arms, come out to sacrifice their lives in the holy jihaad.

7. They were pulling down their building themselves so that they may take their doors and windows etc. with them and So that the Muslims may not get their houses in good condition Regarding the demolition of their houses by Muslims,it was by way of a war strategy.

8. Every one Who has eyes to see is hereby invited to take lesson from the end of Bani Nazeer Who could not stand against the Holy Prophet inspite of their grandeur and might, and faced a humiliating defeat. The Divine help is always with the Holy Prophet Hence whosoever tries to confront the Messenger of Allah gets thorough beating.

9. It was the Divine Decree that Bani Nazeer should be driven out. In it they had a chance for taking admonition, of repenting before God and of reforming themselves. Otherwise Allah was ever able to give them a punishment which would have annihilated them. They could have been killed as had happened in the matter of Bani Quraizah whose men folk were massacred.

It should be kept in mind that Bani Nazeer were from the People of the Book (Ahle Kitaab) who had entered into a treaty with the Holy Prophet. Thereafter they made a treachery as a punishment for which they were driven out so that Madina which was the center of Islam, might remain protected from their conspiracies. The order of collecting Jizyah tax which is related to common Ahle Kitaab was reveled subsequently in Surah Taubah.

10. That is they have to go to Hell to taste their punishment in the Hereafter.

11. Opposing Allah means opposing Islam. Islam is the religion revealed by Allah which is His order for all human beings Therefore, to rise against this Divine Order amounts to rise and rebel against the Almighty.

12. Some of the palm-trees in the gardens belonging to Bani Nazeer were cut down by Muslims as per war necessities and some were left standing. All this was done in the presence of and as per the guidance of the holy prophet. Hence it was done by Allah’s order. Therefore, there is no cause to feel any uneasiness about this destructive action which was one of the war strategies.

In modern times it becomes necessary to bombard enemy places heavily. Their aircrafts have to be brought down. Their supply lines have to be cut off. This ayah makes it clear that if the necessities of war so demand such actions can be taken. If it is not done then the jihaad would be suspended and the enemy may win.

13. In war related terminology this wealth is called “Fay” which means to return. Here it means to take it out from the possession of the disbelievers and to return it to the believers.

14. The strife with Bani Nazeer was won without any bloodshed. Muslims had not to use their horses and camels in it. Rather the place being very near, they had come on foot from Madina. Therefore the kind of the wealth which they got was different from Maale- Ganeemat (war booty).

Ganeemat is a wealth which is obtained from the enemy after a fight with him and wherein Muslims are made to use their horses and camels etc. 4/5th of the Ganeemat is for distribution among the soldiers as ordered in ayat 41 of Surah Anfal. But the “Fay” will not be distributed among the warriors. Its use is described hence forth.

15. The Divine Messengers had been winning over their enemies with the special help of Allah. Here too the Divine Help had arrived in the form of an awe which struck the hearts of the people of Bani Nazeer. Consequently there was no need to fight.

16. It means whichever habitations might be concerned and whatever from their wealth might be obtained as “Fay” should be utilized as directed in the following ayah.

17. The first use of “Fay” wealth or property is that it should be in the way of Allah. It means to be spent for the propagation of religion and for Jihad.

Secondly the Messengers has a right in it. He can spend it to meet his own needs or in the strategies of his choice. It must be borne in mind that the holy prophet was, due to his responsibilities and duties as the Divine Messenger, was not able to earn money through personal physical activities. He and his family members could not take the “zakat” money. Hence, Allah gave him a portion of the “Fay” wealth. It was because of the prophethood. So it did not continue after his demise It should also be remembered that prophets do not leave inheritance. Whatever they leave behind them is “Sadaqah”. The holy prophet said:

“We have no heirs. Whatever we leave is Sadaqah.” (Bukhari, Kitaabul Khums)

Third use is to be given to the near of kin (Bukhari, Kitaabul Khums, Zavil Qurba). It means the kin of the holy prophet. They were Banu Hashim and Banu al Muttalib for whom Zakat was not allowed. Therefore Allah gave them a portion in the “Fay” wealth.

The fourth, fifth and sixth use is to be spent on Orphans, the poor and the wayfarers. It is to remove their poverty and to meet their needs. They belong to a poor and weak class needing all sort of assistance. Hence they have been granted a part in “Fay”.

18. This is a very important matter of principle which has been described here and it is that the flow of wealth must not continue toward the rich class. In Islamic economy money must circulate and spread instead of getting concentrated. The position of the poor classes is sought to be strengthened through the payment of Zakat and Kaffarah and by fixing a share in “Fay” for them. The rich have been prevented from sucking the blood of the poor through interest and usury. Moreover, concentration of wealth has been stopped also through wider distribution of inheritance. Through these and other similar directives, Islam has established such an economic system which has evenness, justice for various classes of the society and a perfect equilibrium. Islam has prohibited all those traditions which make rich richer and the poor poorer. Its economic system is neither capitalistic nor does it encroach upon anyone’s rights. It is neither onesided nor excessive. But it is a perfect example of truth and justice.

19. This is another principle directive which has been issued here. From the context it seems that it is to mean that one must accept whatever the prophet gives from the “Fay” wealth and that one who is not given anything from it should keep quiet and remain contented; that he should neither demand it nor raise any objection. But the meaning of this phrase is not limited. Rather in its wider meaning the believers must do whatever the prophet orders one to do and should give up whatever he prevents. A hadith clarifies it thus:

“Whenever I order you to do something you should do it to the extent of your ability and you must keep away from whatever I prohibit.” (Bukhari-Muslim)

As for the question as to what are the works ordered by the Prophet to be done and which are the things prohibited by him, it can be known only through his Sunnah(works and deeds). The source of knowing his Sunnah is the Saheeh Ahadith (authentic traditions). Hence the importance, necessity and authority of true traditions cannot be denied. Otherwise it would amount to disobedience to Quranic orders. Here it should also be remembered that only Saheeh (authentic) Ahadith are binding (hujjat) and not the weak and concocted traditions and baseless narrations. But many Ahadith which have neither head nor tail have penetrated our society to such an extent that they have tarnished the face of Deen. To accept any kind of traditions ascribed to the prophet is no obedience of him. Any tradition which is contrary to the Quran and/or the Sunnah must be rejected because its rejection, not acceptance, is the obedience of the holy prophet.

20. Means the poor migrants who had come to Madina from Makkah. They particularly deserved to get a share from “Fay” because, they had, per force, left everything including their homes and business while migrating empty-handed.

21. Means these migrants are not mere migrants but they are the possessors of a very high moral character. They desire nothing but Allah’s pleasure. They are always in the forefront while helping Allah and His prophet. They are righteous. When they have made so many sacrifices for Deen they deserve help from the extraordinary grace which the Islamic State has got in the form of “Fay”. Hence the holy prophet spent a large share from the Fay obtained from Bani Nazeer for the migrants (Muhajireen).

22. This is an appreciation of the Ansars (helpers) of Madina, as even before the arrival of the Makkan Muhajirs they had accepted Islam and made the city their abode which later became Darul Hijarat (centre for the migrants). They did not regard the migrants as a burden but gave a warm welcome to them and loved them from their hearts. When they were left out and the Fai obtained from Bani Nazeer was distributed only among Muhajireen they did not feel any grudge neither they uttered a word of complaint. They could have been given a share in it. Yet they gave preference to the needy Muhajireen to themselves. This was a very great sacrifice.

23. “Niggardliness of heart” (Shuhhe nafs) affects the entire life of people. It drives man on the road to destruction. Hence the one who is saved from it has, so to say, got a guarantee to success.

24. Means those who arrived after the Muhajireen and the Ansars. They include faithful comers after the revelation of this Surah until Dooms day or Qiyamah. Their mention here gives a hint that the benefit of fai should reach them too. Accordingly, when caliph Umar conquered Syria and Iraq during his caliphate, he did not distribute their lands among the armies, but, as per this ayah, awarded them to all the Muslims as Fay so that the succeeding generations may also benefit from it. With this aim, he allowed the lands to remain in the possession of their owners and imposed Khiraj (tax) on them. One of the great benefit of this Khiraj was that it facilitated the deface of borders and provided money for jihad. (for details please see “Kitabul Khiraaj” by Aboo Yusuf, Chapter 3)

25. This provides inspiration that the succeeding generations should pray for their predecessors because it was their sacrifice that resulted in the success of Islam and it was a result of their attempts that the circle of Islamic propagation widened and reached the succeeding generations.

This is a lesson to Muslims that they should appreciate the work of the holy companions of the holy prophet and must not entertain any malice toward them in their hearts even if any of their drawbacks comes to their notice. It also contains guidance regarding the Mushajrat (disputes) which occurred afterwards. We should refrain from condemning them. But a group of Muslims which believes in the Imamate of Caliph Ali (Radiyallahu Anh) condemns the rightly-guided caliphs terming ‘them “ghasib” (snatchers) and uses bad words for companions.

It means they are condemning those whom the Quran demands to pray for.

Prejudice has blinded them to such an extent that they are unable to get any light even from the clear ayah of Quran!