2. The allusion is to (one of the four) Jewish tribes known as Banu Nadir, that lived a short distance (about two miles: Razi), away in the south-east of Madinah (a little above Quba’: Au.), in four forts called Al-Wateeh, Al-Nutah, Al-Sulalem and Al-Kateebah (Qurtubi). [Other Jewish tribes were in other parts of the area: Au.]. Their story, primarily based on Ibn Is-haq’s account in Sirah Rasulullah is as follows:

Banu Nadir

After the affair of Bi’r Ma`unah, where 70 of the Prophet’s Companions were killed in cold blood, the sole survivor `Amr b. Umayyah al-Dammari, encountered two men of Banu `Amir as he was returning to Madinah. In his anger he killed them. He did not know that the Prophet had struck a treaty with them. When he reported to him the matter, he told him that the Muslims will have to pay blood-wit for the slaughter. Now, since Banu Nadir were allies of Banu `Amir, the Prophet (saws) went out to them seeking some help in raising compensation funds, (since, the treaty clauses included that in such cases they wiall help out with the blood money: Au.). When he met some of them they agreed to co-operate, but privately they told each other that they would never get a better chance to kill him as he sat in the shade of a wall in their quarters along with Abu Bakr, `Umar and `Ali. It was suggested that someone should climb the roof and push down a rock on the Prophet. `Amr b. Jihash b. Ka`b volunteered the service. (Sallam b. Mishkam tried to prevent them: Muhammad Rida in Muhammad Rasulullah). But the Prophet was informed of their plan by Jibril. He left the place quickly, going into the direction of Madinah. When he delayed the return, his Companions began to look for him. Someone coming out of Madinah told them that he had seen him inside the town. When they located him he told them what had happened and ordered them to prepare for attack on Banu Nadir.

There seems to have been a second reason for the attack. A report says that after the battle of Badr, the opinion began to gain ground among the Jews that the Prophet must be the promised one (otherwise, how could the victory at Badr be explained?). However, with the defeat at Uhud they fell into doubts. During those days they received threats from the Quraysh that if they did not break away from the Prophet by revoking the treaty of theirs, the Quraysh would attack them and carry away their women to Makkah. Quraysh power was obvious and so they decided that perhaps doing away with the Prophet was the easier course. They sent a message to the Prophet that there ought to be a sort of a debate to decide the truth of his Messengership. They suggested that thirty of theirs and thirty of the Prophet’s men should face each other in an open place and debate the issue. The Prophet agreed and both parties met each other in a field. However, the Jews suggested that it was becoming difficult with thirty people. So, if the Prophet came out with three of his men, they will send three of their scholars. If they were convinced, all the Jews would become Muslims. The Prophet agreed. But one of the Jewish women betrayed them. Her brother had become Muslim and she confided to him that the plan was for the three scholars to carry daggers and murder the Prophet as he stepped out. The Prophet was informed and he immediately withdrew. (Alusi)

The report is in Musannaf of `Abdul Razzaq, which is quite trustworthy, in Abu Da’ud’s Sunan, Hakim and others. As for the date, most biographers are of the opinion that Banu Nadir campaign was in the fourth year after Hijrah. This is strengthened by the fact that the Bi’r Ma`unah affair was after the battle of Uhud which took place in the third year after Hijrah (Mahdi Rizqallah).

Next day or so, he marched out (leaving Ibn Umm Maktum [the blind] as his deputy in Madinah: Alusi), and laid siege to their forts. Initially he ordered Banu Nadir to simply leave their forts and go away to any place of their choice. (They could return, “every year to gather the products of their date groves, which would thus remain their property. Ostensibly agreeing: Asad); they sought ten days time to prepare for the journey. But in the meantime, `Abdullah ibn Ubayy and others advised them not to leave, promising them help, although ultimately betraying them (Zamakhshari, Qurtubi and others). The exact length of the siege is not known. It was anything between 10 and 21 days (Razi, Alusi).

Another crime that they committed was that although they were bound to a treaty of friendship and non-violence with the Prophet, one of their leaders Ka`b. al-Ashraf travelled with forty of his compatriots to Makkah after the Makkan defeat at Badr. These Jews met the Makkan leaders in the Holy Mosque where they urged them to take revenge, promising to help them when the occasion came. For this blatant breach of trust, and for lewd poetry that Ka`b al-Ashraf said attacking the honor of the Prophet’s aunt, he ordered him eliminated. His crime was so unforgivable that his own foster brother who had turned Muslim, killed him: (Au.).

`Abdullah ibn Abi Salul, Wadi`ah, Malik b. Abi Qawqal and others sent messages to the besieged Banu Nadir not to lose heart assuring them that if a fight ensued, they would fight along with them and if forced out, they would go out with them. They also promised the help of 2000 fighters, adding that Ghatafan tribes were also with them. But Banu Nadir lost heart quite soon and sued for peace. The Prophet allowed that they leave, with their movables to Syria (but not arms) and thus save their lives. He gave them three days to leave. They loaded whatever they could on their camels to the extent that they even pulled out doors, lintels, roofs and other furniture and loading them on camels, marched out (with 600 camels [Asad]; singing to the tunes of musical instruments [Muir in Majid]; perhaps celebrating their light punishment, despite their treacheries of the past: Au.): some went to Khyber, but most to Syria. Every three persons were allowed a camel-load and a water bag. (The families of Abu al-Huqayq and Huyayy b. Akhtab chose to join other Jews at Khayber; a few went as far as Heerah (in Mesopotamia: Asad), while the great majority went to Jericho and other Syrian places (Zamakhshari, Alusi and others).

Whatever they left, (50 shields, 350 swords: Alusi) fell into Muslim hands. As for the orchards, groves and other lands, the Prophet divided them among the Muhajiroon alone, except for two Ansari men who had complained of severe poverty. To them also he gave shares.

A fifth was reserved for the causes mentioned in verse 7 above. The Prophet secured one-fifth of this one-fifth for himself, which remained with him until his death. Out of his share, he used to provide for his wives, as also taking out a share from his share for general welfare. As for Allah’s share, it went into maintenance of the Holy Mosque at Makkah, and, if there was any surplus, for the maintenance or construction of other mosques (Alusi).

None of the Banu Nadir embraced Islam except two: Yameen b. `Umayr b. Ka`b and Abu Sa`d b. Wahab.

It is reported that the Prophet complained to Yameen about his cousin `Amr b. Jihash’s quite unjustified behavior; i.e., when he attempted to assassinate the Prophet. Yameen promptly hired someone and got `Amr b. Jihash murdered (Ibn Kathir, and Ibn Hajr in `Isabah (Au.).

Ibn Kathir presents some poetry written after the affair, both by Muslims as well as Jews answering them. His source is Ibn Is-haq. We present our own selections from him, and the translations (except for a few modifications) are by Alfred Guillaume:

When `Ali, or perhaps `Abdullah b. Rawaha, said some lines commenting on the campaign against Banu Nadir and on the killing of Ka`b b. al-Ashraf, a Jewish poet called Sammak answered him:

If you boast, for it is no more than a boast for you

That you killed Ka`b b. al-Ashraf

The day that you compassed his death,

A man who had shown neither treachery nor bad faith,

Haply time and the change of fortune

Will take revenge from ‘the just and the righteous one’*

For killing al-Nadir and their confederates

And for cutting down the palms, their dates ungathered.

Unless I die we will come at you with lances

And every sharp sword that we have

In the hand of a brave man who protects himself.

When he meets his adversary he kills him.

With the army is Sakhr** and his fellows.

When he attacks he is no weakling

Like a lion in Tarj protecting its pride,

Lord of the thicket, crushing his prey, enormous.

* The allusion is to the Prophet.

** The allusion is to Abu Sufyan b. Sakhr.

Ka`b b. Malik (a Muslim) said on the same subject:

The rabbis were disgraced through their treachery

Thus time’s wheel turns round.

They had denied the Mighty Lord

Whose command is great.

They had been given knowledge and understanding

And a warner from God came to them,

A truthful warner who brought a Book

With plain and luminous verses.

They said, ‘You have brought no true thing

And you are more worthy of God’s disapproval than we.’

He said, ‘Nay, but I have brought the truth,

The wise and intelligent believe me;

He who follows it will be rightly guided

And the disbelievers therein will be well retributed.’

But when they imbibed treachery and unbelief

And aversion turned them away from the truth,

God showed the Prophet a sound view,

For God’s decision is never false.

A few lines later...

Those Banu al-Nadir were an evil case,

They were destroyed for their crimes

The day the Apostle came to them with an army

Walking softly as he looked at them.

He said, (I offer) ‘Peace, woe to you,’ but they refused

Lies and deceit were their allies.

They tasted the results of their deeds in misery,

Every three of them shared one camel,

They were driven out and made for Qaynuqa`,

Their palms and houses abandoned.

Sammak the Jew answered him:

I was sleepless while deep care was my grief

On a night that made all others short.

I saw that all the rabbis rejected him,

All of them men of knowledge and experience

Who used to study every science

Of which the Torah and Psalms do speak.

You killed Ka`b the chief of the rabbis,

He whose ward was always safe.

He came down to Mahmud his brother,

But Mahmud was harboring a wicked design.

He left him in his blood as though

Saffron was flowing over his clothes.

By your father and mine,

When he fell al-Nadir fell also.

If we stay safe we shall live in revenge for Ka`b

Men of yours with vultures circling round them

As though they were beasts sacrificed on a feast day

With none to say them nay,

With swords that bones cannot resist,

Of finest steel and sharpened edge

Like those you met from brave Sakhr

At Uhud when you had no helper.

`Abbas b. Mirdas a Jew also answered Ka`b b. Malik, praising the men of Banu Nadir:

Had the people of the settlement not been dispersed

You would have seen laughter and gaiety within it.

By my life, shall I show you women in howdahs

Which have gone to Shataat and Tay’ab?

Large-eyed like the gazelles of Tabaala;

Maidens that would bewitch one calmed by much truck with women

When one seeking hospitality came they would say at once

With faces like gold, ‘Doubly welcome!

The good that you seek will not be withheld.

You need fear no wrong while with us.’

Khawwat b. Jubayr, a Muslim, answered him,

You weep bitterly over the Jewish dead and yet you can see

Those nearer and dearer to you if you wish to weep.

Why do you not weep over the dead in `Urayniq’s valley

And not lament loudly with sad face (over others)?

When peace reigned with a friend you rejected it.

In religion an obstruction, in war a poltroon.

You aimed at power for your people, seeking

Someone similar that you might get glory and victory.

When you wanted to give praise you went

To one whom to praise is falsehood and shame.

You got what you deserved and you did not find

One among them to say Welcome to you.

What we have produced is less than half of what is there in Ibn Is-haq’s Sirah Rasulullah. The translator, A. Guillanume, hints that these are forged poems. This, of course, is an Orientalist’s way of weeping at the Jewish losses. Those that weep for a dead Jew today in Palestine, but not for scores that include Arab Christians killed every day, with weapons and money supplied by them, may still be asked as the poet of the past did:

You weep bitterly over the Jewish dead and yet you can see

Those nearer and dearer to you if you wish to weep (Au.).

3. Literally, “hashr” is the moving of a group of people from one place to another (Razi). Assembly and banishment are the primary meanings of the term. (Penrice).

Ibn Abi Hatim has a report which says that when the Jews asked where should they go, the Prophet told them, “To the Field of Mustering” (Qurtubi, Ibn Kathir, Shawkani); i.e., Syria (Au.).

(The report howeer was declared weak by Haythami: S.Ibrahim).

According to Al-Kaya al-Tabari, exile of an enemy is no more allowed. The subdued enemy will now be asked to pay Jizyah (and remain in place: Au.). - Qurtubi

So, which is the second mustering? Zamakhshari states several possibilities: (a) Allah said “first mustering” because Banu Nadir were the first to be removed from the Arabian Peninsula after the Prophet’s advent; (b) This was their first mustering being their first banishment, the second being their banishment from Khayber during the time of `Umar; (c) their final mustering will be on the Day of Judgment.

4. They had trust in their forts, arms, which were aplenty, and outside help. But they had not reckoned that Allah would come to them, that is, send His command, from within them. He cast terror into their hearts, and so, for no outward reason they lost heart, submitted, and agreed to leave (Ibn Jarir, Kashshaf, Qurtubi).

5. After they agreed to leave the place, they began to pull out wooden doors and other fixtures, either to take them along on their camels (Ibn Jarir), or destroy them so that they did not fall into Muslim hands (Razi and others).

Asad’s comment may be considered: “...the Banu ‘n-Nadir had originally concluded a treaty of mutual non-interference with the Muslim community, and were to live at Madinah as its friendly neighbors; and even later when their hostility to the Muslim community had become apparent and they were ordered to emigrate, they were to be allowed to retain ownership of their plantations. Subsequently, however, they forfeited, by their treachery, both their citizenship as well as the rights to their landed property, and thus ‘destroyed their homes by their own hands.’”

6. A Muslim’s dependence on his knowledge or piety is not very different from the Jewish dependence on their forts: take lesson, O people of sight! (Razi).

7. The allusion is to their escape from a more severe chastisement which they richly deserved. They were outwardly in alliance with the Prophet, but for all practical purposes with the Makkan pagans (Au.). Majid quotes: “The sentence of exile passed upon this Jewish clan, says a Christian writer, ‘was clement enough. They were a turbulent set, always setting the people of Madinah by the ears,’ indulging in forming alliance with enemies, violating treaty, endeavoring in every way to bring the Prophet and his religion to ridicule and destruction, and even conspiring against his life. The only question is whether their punishment was not too light’ (LSQ., p. LXIV).”

8. Majid again: “Summing up the life-work of the holy Prophet, says a German Christian, ‘When the Jews constituted a danger to his work, he fought them unto destruction; but when they only differed from him in matters religious he was gracious and tolerant enough to leave them alone. They (the Muslims) interfered as little with the Jews as with Christian faith, so long as they did not collide with his politics in Arabia’ (Hell, op. cit., p.34).”

9. “Linah” is kind of a second grade date-palm tree, the preferred kinds being `Ajwah and Barni. (Kashshaf).

Ibn `Abbas, Qatadah and Zuhri said that the Prophet (saws) had allowed any kind of date-palm tree cut down, but not that which produced `Ajwah dates (Ibn Jarir, Ibn Kathir).

According to Qatadah and Dahhak, some six trees were brought down and burnt at the Buwayrah side (Qurtubi).

10. Asad writes: “It should, however, be noted that apart from such stringent military exigencies, all destruction of enemy property – and, in particular, of trees and crops – had been and continued to be prohibited by the Prophet (Tabari, Baghawi, Zamakshari, Razi, Ibn Kathir), and has thus become an integral part of Islamic law.”

11. The Prophet had allowed cutting down of some date-palm trees for reasons of access to the forts (Kashshaf and others).

Some of the Companions had tried to prevent the cutting down of date-palm trees. Allah informed them that it was done by His command. Some others say it was the Jews who had protested saying, “Muhammad! You had always prevented destruction, now what has happened?” So Allah revealed this verse (Ibn Jarir, Kashshaf, Ibn Kathir). A narration preserved by Nasa’i suggests that some trees were cut while others left standing. So some Companions asked whether they would be rewarded or punished for the cutting and Allah revealed this verse (Ibn Kathir).

12. According to the prevailent opinion the allusion is to the booty obtained from the Banu Nadir expedition during the course of which no horses or camels were needed. Moreover, no fighting took place as they entered into agreement by which they left their dwellings and moved out to north. Subsequently, the rule also applied to the Jews of Khayber and Fadak who submitted peacefully (but for little resistance), and were not conquered territories (Ibn Jarir, Ibn Kathir).

The Prophet distributed the wealth obtained from Banu Nadir among the Muhajiroon, (following the Qur’anic dictum: “So that it does not remain in circuit among the rich of you: Sayyid), keeping the landed property under his own care out of which he used to distribute a year’s providence to his wives and whatever was left was spent on arms and cavalry (for the state) – Ibn Kathir.

13. “Fay” is that booty which is obtained from the unbelievers without a fight, without a horse or camel spurred in its cause, such as the properties of Banu Nadir – and which rule applies to any land peacefully brought to Muslim control, even after the Prophet (Ibn Kathir).

Ibn Jarir and Ibn Kathir write: Following the above understanding, `Umar once declared that he would not leave - down to a shepherd - without a share from what this ayah defines. And hence too, according to the authorities, properties of Banu Nadir were also “fay.” Except for Ibn Majah, the rest of the six canonical works have preserved a long report in this context. It is narrated by Malik b. Aws, and the translation is as done by Muhsin Khan and Taqiuddin - with some modification:

14. “This is one of the most important verses of the Qur’an which lays down the basic principle of its economic policy. Wealth should circulate among the whole community and not only among the rich who get richer and richer while the poor become poorer and poorer. The Qur’an has not merely enunciated the policy, but has also taken several measures towards application. It has been done through institution of further rules. The Qur’an has forbidden interest, made zakah obligatory, enjoined that khumus (one-fifth) be deducted from the war spoils, has exhorted the Muslims to charity, has proposed such forms of atonement that help flow the wealth from the rich to the poor, and, finally, has made such laws of inheritance by which every deceased person’s wealth gets distributed among a wide number of people.” (Mawdudi).

15. Does this directive apply to war spoils alone, or does it apply to every directive issued by the Prophet? Well, there is no difference among the scholars that the application is general and applies to anything that the Prophet (saws) ordered, or prohibited. (Note the Qur’anic words: as against “what he gives you,” it does not say, “what he does not give you,” but rather, “what he forbids you.” – Mawdudi).

Qurtubi and Ibn Kathir reproduce a hadith from the Sahihayn to demonstrate that the rule is generally applicable to all things that the Prophet allowed or prohibited. This one is from Bukhari:

Ibn Mas`ud used to say that Allah had cursed those women who get their skins engraved, as also those who do it, those who remove hair from their faces, those who get gaps created between their teeth for beauty, and those who alter Allah’s creation. This reached a woman called Umm Ya`qub from Banu Asad. She came to him and said, “I am told about you that you curse so and so, so and so!” He said, “Why should I not curse those whom the Prophet (saws) cursed, and that which happens to be in Allah’s Book?” She said, “I have read all there is between the two cover pages but I did not find what you say.” He said, “Had you read (more carefully) you would have found it. Did you not read, ‘And whatever the Messenger gives, accept it, and whatever He prohibits from, shun it?’” She said, “Of course.” Ibn Mas`ud added, “He (the Prophet too) prohibited it.” She said, “As I see, your wife does it.” He said, “Go in and have a look.” So she went in and reported back that she hadn’t seen any such thing. Ibn Mas`ud said, “Had that been the case, I would not allow myself intercourse with her.”

In fact, this is how the Prophet himself understood this verse. (That is, it is a directive of general application: Au.). Nasa’i and others have recorded:

Ibn `Umar and Ibn `Abbas bore witness that the Prophet forbid the use of Dabba’, Hantam, Muzaffat and Naqir (all wine vessels), and then recited this ayah: “And whatever the Messenger gives, accept it, and whatever He prohibits, refrain (from it).” – Ibn Kathir.

16. Ibn Jarir writes: It is reported that the Prophet spoke to the Ansar telling them about the Muhajirun, that they had been expelled from their homes and properties. The Ansar said, “We shall divide our property with them.” He suggested that since they are a people who do not know how to work in the orchards, they could keep charge of the groves but share the crop. They agreed.

This report could not be traced elsewhere. (Au.).

17. The allusion is to the Ansar. (Ibn Jarir).

Bukhari and other have the following report:

On the authority of Ibn `Abbas: The Prophet came out during the sickness in which he died, wrapped in a cotton blanket, another dark cloth tightly around his head, sat down in the pulpit, glorified Allah and then said, “People will increase in numbers but the Ansar will decrease until they become like salt in food. So, whosoever is given the power of rule to harm some and benefit others, may accept their best ones, and overlook him among them who commits evil.” That was the last of the Prophet’s assembly in which he sat (Au.).

Another narration of interest, as in Bukhari and others, is as follows:

18. It is a beautiful illustration of how the Ansar treated faith. They gave home to faith, as they gave home to their physical bodies in Madinah. Faith was the home and the mother country in which their hearts and souls lived, in which they sought refuge, peace and security, just as a man finds refuge, peace and security in his homeland (Au.).

19. This is the literal translation which has been interpreted by Hasan al-Busri to mean “envy” (Ibn Kathir).

20. That is, what the immigrants were given from the booty of Banu Nadir, while all of the Ansar, but for two, were denied. This was because the Muhajirun were in dire conditions of poverty. Yet, this caused no rancor in the hearts of the Ansar (Ibn Jarir).

21. In their support of the Muhajirun, the Ansar demonstrated such enthusiasm (that sometimes they had to resort to drawing lots over who would take one of the Muhajirun to his house), offered such sacrifices, and created such examples, that, if they had not occurred in the real world, they would have been treated by later generations as dream stories, or events created by flights of fancy (Sayyid).

Sayyid writes a little later in the passages: Thus we have two pictures: that of Islamic directives on the one hand, (as depicted by the Ansar in word and spirit, and of love transcending region, language, and race) and that of the teachings and philosophies of the Communists as contained in the gospel of Karl Marx. One is filled with love for the humans, the other is stuffed with hatred and envy.

The following can be quoted as an example of how the Ansar gave preference to the Muhajireen, even while enduring deprivation:

22. Literally “shuhh” is a synonym of “bukhl” (miserliness; except that it is regarded as extreme type of bukhl) - Munawi.

But others say it is miserliness combined with greed. Ta’us has said that “bukhl” is to be stingy with one’s own wealth while “shuhh” is to be stingy with other people’s wealth (i.e., a “shahih” cannot see others spending: Au.). There are various other explanations such as, “(it is) oppression, or, not carrying out religious obligations, etc. (Qurtubi).

Nonetheless, according to Ibn Mas`ud it has not been used in the sense of miserliness at this point. It is reported that someone came to him and told him that he felt destroyed because he never liked to part with any of his money, while Allah has condemned “shuhh.” Ibn Mas`ud told him that by “shuhh” at this point Allah meant those who devour the wealth of a brother unlawfully. It is also reported by Abu Hayyaj al-Asadi that while he was going round the Ka`bah, he found a man supplicating, “O Allah, save me from shuhh.” He would not add anything to it. I asked him the reason. He said, “If I am saved from shuhh, I will not be stealing, nor fornicating, nor doing anything wrong.” The man was `Abd al-Rahman b. `Awf.

In fact, there is a hadith to this effect. Preserved in Tabarani’s Awsat, (termed Hasan by Suyuti in his Jami` Saghir: Au.):

On the authority of Anas b. Malik, the Prophet (saws) said, “He is free of shuhh who paid the Zakah, took care of the guest and helped him who faces hard times.” (Ibn Jarir, Qurtubi, Ibn Kathir).

There are other ahadith that point to this meaning. One in Muslim and other collections says,

The Prophet said, “Beware of oppression for oppression will be darknesses on the day of Standing. Beware of ‘shuhh’ for ‘shuhh’ destroyed those before you: it resulted in they spilling the blood, and treating the unlawful as lawful.”

Another report as recorded by Nasa’i says,

Abu Hurayrah reported the Prophet’s words, “The dust in the path of Allah and smoke of Jahannum will not get together within the stomach of a believer - ever; and ‘shuhh’ and faith cannot get together in the heart of a slave – ever” (Qurtubi, Ibn Kathir).

The narrative was preserved by Hakim as well as Ibn Hibban. (Au.).

23. The early Muslims have a special place in Islam. The following may be noted:

We learn that once `Umar b. al-Khattab treated a Badri Companion with harshness. the Prophet remarked, “What will teach you `Umar that may be he was at a place (meaning Badr) into which Allah looked and asked His angels to bear witness that, ‘I am pleased with these My slaves, so let them now do whatever they will’” (Ibn Jarir).

The hadith could not be traced in other books but similar reports speak of the high status of Badri Companions (Au.).

Then there is `A’isha’s statement in Baghawi (whose main text is confirmed by reports in other works such as Muslim: Sami, Au.):

`A’isha said, “You were asked to seek forgiveness for the Companions of Muhammad, but you criticize them. I heard the Prophet say, ‘This community will not end until its last curses the first.’” (Qurtubi, Ibn Kathir).

Qurtubi adds: Some scholars have said, “Be a sun. If you cannot, be a moon. If you cannot, be a star. If you cannot, be a planet.” The interpretation is: Be a Muhajir. If you cannot, then be an Ansari. If you cannot, then try to be of the same quality of deeds as they. But if you cannot, then seek forgiveness for them as Allah has ordered.

Nahhas reported that a group of Iraqi (Shi`as) went to Hussain and began to abuse Abu Bakr, `Umar and `Uthman. Hussain asked them, “Are you of the Muhajirun?” They said, “Of course not.” He asked, “Are you of those about whom Allah said, “And those who had established home (in this city) and the faith, before them..?” They replied, “Of course not.” He told them, “So, you have yourself denied. And let me bear witness that you are not of those about whom Allah said, ‘As for those who came after them, they say, “O our Lord, forgive us and those of our brothers who preceded us in faith, and place not in our hearts any rancor towards those who have believed.’”’

Now you can leave.”

Sha`bi has said: Jews and Christians score a point over the Shi`ah, at least over one issue. When the Jews are asked, “Who were the best of people in your community?” They reply, “The Companions of Musa.” When Christians are asked, “Who were the best of people in your community?” They reply, “The Companions of Jesus.” When the Shi`ah are asked, “Who are the worst people in your community?” They answer, “The Companions of Muhammad.” They were asked to seek forgiveness for them, they curse them.