In the name of Allah, the Most Gracious, the Most Merciful.
Muhammad is the Messenger of Allah.
A Concise Summary of the Prophetic biography (Seerah).
Authored by Sheikh Musa bin Rashid al-Azimi.
May Allah preserve him.
The Siege of Banu al-Nadir.
And their surrender.
The Messenger of Allah, peace be upon him, set out with his Companions toward the Banu al-Nadir.
He appointed Ibn Umm Maktum, may Allah be pleased with him, as his deputy in Medina.
When the Jews of Banu al-Nadir saw him,
They fortified themselves within their strongholds.
The Messenger of Allah, peace be upon him, besieged them for six nights.
He ordered that their palm trees be burned and cut down.
The two Sheikhs (al-Bukhari and Muslim) recorded in their Sahih collections,
On the authority of Ibn Umar, may Allah be pleased with them both, who said:
The Messenger of Allah, peace be upon him, burned and cut down the palm trees of Banu al-Nadir.
This was at al-Buwayrah.
It is a location belonging to the Banu al-Nadir.
Then it was revealed:
“Whatsoever palm-trees ye cut down or left standing on their roots, it was by Allah's leave, in order that He might confound the evil-livers.” (59:5)
By the permission of Allah.
And to disgrace the defiantly disobedient.
Imam al-Tirmidhi recorded in his Jami' with a sound (sahih) chain of narration,
On the authority of Ibn Abbas, may Allah be pleased with them both, regarding the saying of Allah the Almighty:
“Whatsoever palm-trees ye cut down or left standing on their roots, it was by Allah's leave, in order that He might confound the evil-livers.” (59:5)
He said:
"Al-Linah" refers to the palm tree.
"And to disgrace the defiantly disobedient."
He said:
He brought them down from their strongholds.
And they were ordered to cut down the palm trees.
The siege intensified upon the Jews of Banu al-Nadir.
They became certain that their fortresses would not protect them from Allah.
Allah the Almighty cast terror into their hearts.
At that point, they sought a settlement with the Messenger of Allah, peace be upon him, for their departure (exile).
And that they could take whatever wealth and belongings their camels could carry,
Except for weapons.
Imam al-Qurtubi said in his Tafsir:
"Al-Jala'" (exile) means departing from one's homeland.
The difference between "al-Jala'" and "al-Ikhraj" (expulsion),
Even if their meanings are similar, lies in two aspects:
The first:
That "al-Jala'" occurs with one's family and children.
While "al-Ikhraj" may occur while the family and children remain.
The second:
That "al-Jala'" only applies to a group.
While "al-Ikhraj" applies to an individual or a group.
Al-Hakim recorded in al-Mustadrak with a fair (hasan) chain of narration,
On the authority of Aisha, may Allah be pleased with her, who said:
The expedition of Banu al-Nadir took place,
And they were a faction of the Jews,
Six months after the Battle of Badr.
Their dwellings and palm trees were in the outskirts of Medina.
The Messenger of Allah, peace be upon him, besieged them,
Until they agreed to exile,
And that they could take whatever their camels could carry,
Of belongings and wealth,
Except for the "halqah," meaning weapons.
The two Sheikhs recorded in their Sahih collections,
On the authority of Ibn Umar, may Allah be pleased with them both, who said:
The Jews of Banu al-Nadir and Banu Qurayza,
Fought against the Messenger of Allah, peace be upon him.
So the Messenger of Allah, peace be upon him, exiled the Banu al-Nadir,
And left the Banu Qurayza and showed them favor,
Until the Banu Qurayza fought later on.
Then their men were killed, and their women, children, and wealth were divided among the Muslims.
The Messenger of Allah, peace be upon him, took possession of,
What the Jews of Banu al-Nadir left behind,
Of wealth and weapons.
It was exclusively for him.
And a portion of this "fay'" (spoils taken without fighting) in this expedition was allocated,
Specifically for the Muhajirun due to their poverty.
And he kept the rest for himself, peace be upon him.
Imam Ibn al-Qayyim said:
The Banu al-Nadir's property,
Was exclusively for the Messenger of Allah, peace be upon him,
For his emergencies and the interests of the Muslims.
He did not divide it into fifths,
Because Allah the Almighty granted it to him as "fay',"
And the Muslims did not urge their horses or camels against it (i.e., it was taken without a formal battle).
The two Sheikhs recorded in their Sahih collections,
On the authority of Umar, may Allah be pleased with him, who said:
The wealth of Banu al-Nadir,
Was among what Allah granted as "fay'" to His Messenger, peace be upon him,
Which the Muslims did not urge their horses or camels against.
Thus, it was exclusively for the Messenger of Allah, peace be upon him.
The two Sheikhs recorded in their Sahih collections,
On the authority of Anas bin Malik, may Allah be pleased with him, who said:
A man would offer some palm trees to the Prophet, peace be upon him,
Until he conquered Qurayza and al-Nadir.
After that, he would return them to them.
Abu Dawud recorded in his Sunan with a sound (sahih) chain of narration,
On the authority of a man from the Companions of the Prophet, peace be upon him, who said:
The palm trees of Banu al-Nadir were exclusively for the Messenger of Allah, peace be upon him.
Allah gave them to him and singled him out with them.
He said: "And what Allah restored to His Messenger from them..."
“And that which Allah gave as spoil unto His messenger from them, ye urged not any horse or riding-camel for the sake thereof, but Allah giveth His messenger lordship over whom He will. Allah is Able to do all things.” (59:6)
Meaning without fighting.
So the Prophet, peace be upon him, gave most of it to the Muhajirun,
And divided it among them.
And he divided a portion of it for two men from the Ansar who were in need.
Ibn Ishaq named them in the Seerah:
Sahl bin Hunayf and Abu Dujana,
Simak bin Kharasha, may Allah be pleased with them both.
He did not divide it for anyone else from the Ansar besides them.
And what remained of it was the charity of the Messenger of Allah, peace be upon him,
Which is in the hands of the descendants of Fatima, may Allah be pleased with her.
The revelation of Surah al-Hashr.
Ibn Ishaq said:
Surah al-Hashr was revealed in its entirety regarding the Banu al-Nadir.
Imam al-Bukhari recorded in his Sahih,
On the authority of Sa'id bin Jubayr, who said:
I said to Ibn Abbas, may Allah be pleased with them both:
"Surah al-Hashr?"
He said: "It was revealed regarding the Banu al-Nadir."
In another wording in Sahih al-Bukhari,
Sa'id bin Jubayr said:
I said to Ibn Abbas, may Allah be pleased with them both:
"Surah al-Hashr?"
He said: "Say: Surah al-Nadir."
Al-Hafiz (Ibn Hajar) said in al-Fath:
It is as if he disliked naming it "al-Hashr" (The Gathering),
So that one would not think it refers to the Day of Resurrection.
Rather, what is intended here is the expulsion (hashr) of the Banu al-Nadir.
The Battle of Badr al-Akhirah.
It is called Badr al-Sughra (The Minor Badr),
Because no fighting occurred in it.
It is also called Badr al-Maw'id (The Badr of the Appointment),
Due to the appointment Abu Sufyan made on the day of Uhud,
To meet at Badr the following year.
And it is called the Third Badr.
The other Battle of Badr took place,
In Sha'ban of the fourth year of the Hijra.
Abu Sufyan had made an appointment upon his departure from the Battle of Uhud,
With the Messenger of Allah, peace be upon him,
To fight in the following year after Uhud,
At Badr.
When Sha'ban of the following year arrived,
In the fourth year of the Hijra,
The Messenger of Allah, peace be upon him, went out,
For his appointment with fifteen hundred men.
He stayed there for eight days,
Waiting for the polytheists.
Abu Sufyan went out from Mecca with two thousand men.
When he reached Marr al-Zahran,
He said to those with him:
"This year is a year of drought,
And I have decided to return with you."
So they turned back and broke the appointment.
Then the Messenger of Allah, peace be upon him, returned,
To the Prophetic city of Medina,
After the people had heard of his march.
A Concise Summary of the Prophetic biography (Seerah).
If the longing of the worlds grows,
For some of them,
Then the longing toward you,
Its extent cannot be encompassed.
May Allah send blessings upon you,
As long as the call to prayer is raised,
And moved,
With the remainder,
Of the lips.