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Akram Diya al Umari Akram Savienoties ar mani al Umari
Excerpted from Madinan Society At the Time of the Prophet , International Islamic Publishing House & IIIT, 1991 Excerpted no Madinan sabiedrības brīdī pareģis, Starptautiskās Islāma Izdevniecība & IIIT, 1991
The date of the campaign Dienas kampaņas
Regarding the time of its occurrence, the historians agree that this action took place after Badr. Attiecībā uz tās rašanās laiks, vēsturnieki ir vienisprātis, ka šis pasākums notika pēc Badr. Al Zuhri defined its date as being in the month of Shawwal in the second year of the Hijrah. Al Zuhri noteikusi datumu, jo tā mēneša Shawwal otrajā gadā Hijrah. Al Waqidi added that it took place on a Saturday in the middle of Shawwal.[1] Al Waqidi piebilda, ka tas notika sestdienas vidū Shawwal [1].
The reason for the campaign Iemesls kampaņas
Regarding the background of and the reason for the expulsion, the Sirah sources mention that the Jews of Banu Qaynuqa showed anger and jealousy when the Muslims were victorious at Badr, and these feelings reached the level of open hostility. Attiecībā uz fona, un par izraidīšanas iemeslu, Sirah avoti norāda, ka Banu Qaynuqa ebrejiem bija dusmas un greizsirdība, kad musulmaņi bija uzvarošs pie Badr, un šīs jūtas sasniegušas līmeni, atklātu naidīgumu.
In order to appreciate the psychological atmosphere which surrounded their expulsion, certain developments must be considered. Lai novērtētu psiholoģiskā atmosfēra, kas ieskauj viņu izraidīšanu, dažas tendences ir jāņem vērā. For example, the Prophet thought of gathering the Jews together and advising them. Piemēram, pravietis domāja vākšanas ebreju kopā un konsultējot viņus. He did this in the market place of Banu Qaynuqa. Viņš šajā tirgū vietā Banu Qaynuqa. Addressing them, he said: “O Jews! Risināt šos jautājumus, viņš teica: "O ebreji! Become Muslims before what befell the Quraysh befalls you.” They said: “O Kļūsti musulmaņi pirms kāda skāra Quraysh befalls jums "Viņi teica:" O. Muhammad Muhammad , you seem to think that we are your people. Jūs, šķiet, domā, ka mēs esam jūsu cilvēki. Do not deceive yourself because you vanquished a contingent of Quraysh having no knowledge of war and got the better of them; for, by God, if we fight you, you will find that we are real men, and that you have not met the like of us”. Nelietojiet maldināt sevi, jo jūs uzvarēts ar Quraysh kontingentu, kam nav zināšanas par kara un ieguva labāk par viņiem, lai, Dievs, ja mēs cīnītos jums, jūs atradīsiet, ka mēs esam īsta vīrieši, un ka jums ir nav izpildīti, piemēram, no mums ". Their answer clearly contained a challenge and a threat, despite the fact that they had accepted his leadership according to the terms of the treaty. Viņu atbilde ir skaidri ietverts izaicinājumu un draudu, neskatoties uz to, ka viņi bija pieņēmis viņa vadībā saskaņā ar līgumu noteikumiem. This report comes through Ibn Ishaq[2]. Šis ziņojums nāk caur Ibn Ishaq [2]. Ibn Hajar said that it was hasan.[3] But the isnad includes Muhammad ibn Muhammad, the freedman of Zayd ibn Thabit, whom Ibn Hajar himself said was majhul (unknown).[4] Ibn Hajar teica, ka tā bija Hasan [3]. Bet isnad ietver Muhammad ibn Muhammad, Freedman par Zayd ibn Thabit, kuru Ibn Hajar pats teica, bija majhul (nav zināms) [4].
Even if we accept Ibn Hajar?s suggestion that the report is hasan, that does not mean that the reason for the expulsion of Banu Qaynuqa was their refusal to accept Islam, because at that stage Islam still allowed the Muslims to live in peace with them, and the Prophet did not make entering Islam a condition for any one of the Jews to stay in Madinah. Pat ja mēs pieņemam Ibn Hajar s ierosinājumu, ka ziņojums ir Hasan, tas nenozīmē, ka par izraidīšanu Banu Qaynuqa iemesls bija viņu atteikumu pieņemt islāmu, jo šajā posmā islāms joprojām ļauj musulmaņiem dzīvot mierā ar viņiem? , un pareģis nesniedza ienāk Islam nosacījums jebkurā no ebreju palikt Madinah. Rather, the Document[5] ensured the religious freedom of the Jews. Drīzāk dokumentā [5] nodrošina reliģijas brīvību ebrejiem. The reason for their expulsion was the aggression which they showed. Par viņu izraidīšanas iemesls bija agresija, ko viņi bija. This resulted in a breach of the internal security of Madinah. Tā rezultātā pārkāpjot iekšējās drošības Madinah.
There is a report which says that one of the Banu Qaynuqa tied the hem of the garment of a Muslim woman who was in their market-place, in such a way that when she stood up, she was uncovered and she screamed. Nav ziņojumu, kurā teikts, ka viens no Banu Qaynuqa saistīto vīles no apģērba un musulmaņu sievieti, kura bija viņu tirgus vietā, tādā veidā, ka tad, kad viņa piecēlās, viņa atklāja, un viņa kliedza. One of the Muslims came and killed the Jew who had done it. Viena no musulmaņu ieradās un nogalināja ebrejs, kurš bija darījis to. Then the Jews attacked the Muslim and killed him. Tad jūdi uzbruka musulmaņu un nogalināja viņu. The Muslim?s family called on the rest of the Muslims to help them against the Jews. Musulmaņu? S ģimene aicināja pārējās musulmaņu, lai palīdzētu viņiem pret ebrejiem. The Muslims became angry, and bad feelings arose between them and the Banu Qaynuqa. Musulmaņu kļuva dusmīgs, un slikti jūtas radās starp tām un Banu Qaynuqa. This is a daif report since its isnad is broken between Ibn Hisham and ?Abd Allah iba Ja?far al Makhrami, and ends with a lesser tabi'i, Abu Awn, whose status (in Šis ir daif ziņojumu, jo tā isnad tiek sadalīti starp Ibn Hisham un? Abd Allah IBA ja? Tālu al Makhrami, un beidzas ar mazāku tabi'i, Abu akots, kuru statuss (jo hadith Hadith ) is not known. ) Nav zināms. But this report could be taken into consideration as regards Taču šis ziņojums varētu tikt ņemta vērā saistībā ar history vēsture , and most Sirah sources include it. , Un lielākā daļa Sirah avoti ietver to. It describes the chain of events leading up to the expulsion of Banu Qaynuqa. Tā apraksta pasākumu ķēde līdz izraidīšanas Banu Qaynuqa. Their refusal to enter Islam was not the reason for their expulsion; the true reason was their breach of security and open hostility, which convinced the Messenger that it was impossible to live with them in peace. Atteikumu iebraukt Islāms nav iemesls viņu izraidīšanai, patiesais iemesls bija viņu drošības pārkāpumiem un atklātu naidīgumu, kas pārliecināts, Messenger, ka ir iespējams dzīvot ar viņiem mierā.
The siege Aplenkums
The report of the expulsion of Banu Qaynuqa is sahih[6]. Par izraidīšanu no Banu Qaynuqa ziņojumu Sahih [6]. Ibn Ishaq (in a report from ?Asim ibn ?Umar ibn Qatadah) and al Waqidi (without isnad,) give details of the Muslims? Ibn Ishaq (jo ziņojumā? Asim ibn? Umar ibn Qatadah) un al Waqidi (bez isnad,) sniedz sīkas ziņas par musulmaņiem? siege of Banu Qaynuqa. aplenkuma Banu Qaynuqa. The historians and Sirah writers followed them in reporting this event, in spite of the fact that these details had not been proved sahih from the point of view of hadith. Vēsturniekiem un Sirah rakstnieki sekoja viņiem ziņojumus šajā gadījumā, neskatoties uz to, ka šie dati nav pierādīts Sahih no viedokļa Hadith. But the details of the siege are among the materials which the hadith scholars allowed to be transmitted and which can be relied upon according to the methods of historical criticism, which do not make it a condition that the isnad should be sahih. Bet aplenkuma ziņas vidū materiālus, kas Hadith zinātniekiem ļāva jānosūta, un ko var paļauties saskaņā ar vēsturiskās kritikas, kas nesniedz to nosacījumu, ka isnad būtu Sahih metodes. These reports can be relied upon for historical study. Šos ziņojumus var atsaukties uz vēsturisko izpēti. However, if they pertain to aspects of Islamic belief and law, such reports cannot be relied upon as evidence unless they are sahih or hasan. Tomēr, ja tie attiecas uz aspektiem, islāma ticības un tiesību aktiem, šādus ziņojumus, nevar atsaukties kā pierādījumu, ja vien tie nav Sahih vai Hasan.
The reports of the siege of Banu Qaynuqa tell us that the Qaynuqa Jews were allies of Abd Allah ibn Ubayy ibn Salul, that they were the bravest of the Jews, and that they were goldsmiths. Gada aplenkuma Banu Qaynuqa ziņojumus pateikt mums, ka Qaynuqa ebrejiem bija sabiedrotie Abd Allah ibn Ubayy ibn Salul, ka tie drosmīgākajiem par ebrejiem, un ka tie bija zeltkaļi. When they displayed open hostility and hatred, the Prophet was afraid that they might betray him. Kad viņi redzams atklāts naidīgums un naidu, pareģis baidījās, ka viņi varētu nodot viņam. He appointed Abu Lubabah ibn Abd al Mundhir to rule in Madinah in his absence, appointed Hamzah ibn Abd al Muttalib to carry the white flag, and besieged Banu Qaynuqa for 15 days, until the beginning of Dhu al Qa?dah. Viņš iecēla Abu Lubabah ibn Abd al Mundhir spriest, kas Madinah viņa prombūtnes laikā, ieceļ Hamzah ibn Abd al Muttalib veikt balto karogu, un besieged Banu Qaynuqa 15 dienas, līdz sākumam Dhu al Qa? Dah. Then he intensified the siege against them, and they agreed to accept the judgment of the Messenger that he should take their wealth and they should keep their women and children. Tad viņš pastiprināja aplenkuma pret viņiem, un viņi piekrita pieņemt spriedumu Messenger, ka viņam būtu jāņem savu bagātību un tiem jāsaglabā savas sievietes un bērnus. He ordered that the Qaynuqa Jews should be tied up. Viņš uzdeva Qaynuqa ebrejiem būtu piesieti. Then their ally Abd Allah ibn Ubayy ibn Salul spoke to him about them and pestered him, saying: ?400 men without armor, and 300 with armor protected me from the red and the black (ie, every one), and you want to kill them all in one day?? Tad viņu sabiedrotais Abd Allah ibn Ubayy ibn Salul runāja ar viņu par to un pestered viņam, sacīdams:? 400 vīrieši, bez bruņas, 300 un ar bruņu aizsardzību mani no sarkanā un melnā (ti, ik vienu), un vēlaties, lai nogalinātu tos visus vienā dienā? The Messenger of Allah said: ?They are yours.???.[7] Allah Messenger teica:? Tie ir jūsu .???.[ 7]
He ordered that they should be expelled from Madinah, and the one responsible for carrying out this order was ?Ubadah ibn al Samit. Viņš pavēlēja, ka tie ir izraidīti no Madinah, un viens, kas atbild par šo rīkojumu tika? Ubadah ibn al Samit. The Jews went to Adhra?at. Ebreji devās uz Adhra? Laikā. The one responsible for seizing their wealth was Muhammad ibn Maslamah al Ansari. Ir atbildīga par arestu viņu bagātība ir Muhammad ibn Maslamah al Ansari. It was shared among the companions as booty, after one-fifth of it had been taken for the Messenger.[8] The following verses of the Qur?an were revealed concerning the expulsion of Banu Qaynuqa: Tas bija jāsadala starp kā laupījumu companions, pēc viena piektdaļa no tā tika veikti Messenger [8] pēc verses no Qur?. Tika atklāti saistībā ar izraidīšanu Banu Qaynuqa:
“Say to those who reject faith: ?Soon will you be vanquished and gathered together in Hell ? "Sakiet tiem, kas noraida ticību:? Drīz jūs būt uzvarēts un pulcējās kopā Hell? an evil bed indeed (to lie on)! ļaunums gulta patiešām (gulēt uz)! There has already been for you a sign in the two armies that met (in combat): one was fighting in the cause of God, the other resisting God…” (Al Imran 3:12-13) Ir jau Jums pierakstīties divās armijās, ka izpildīti (kaujas): viens bija cīnās cēlonis Dieva, kas pretojas Dievam ... "(Al Imran 3:12-13)
Some of the commentators of the Qur?an transmitted the opinion that the following verse was revealed concerning Abd Allah ibn Ubayy?s close friendship with the Jews of Banu Qaynuqa: Daži no Qur komentētāji? Nosūta atzinumu, ka šādu dzejolis tika atklāts par Abd Allah ibn Ubayy? S cieša draudzība ar ebreju Banu Qaynuqa:
“O you who believe! "O tu, kas tic! Take not the Jews and the Christians for your friends and protectors: they are but friends and protectors to each other. Veikt ne ebrejus, un jūsu draugiem un aizsargi kristieši: tie ir tikai draugi un aizsargi pret otru. And he amongst you that turns to them (for friendship) is of them. Un viņš starp jums, kas vēršas pie tiem (lai draudzība) ir no tiem. Verily, Allah guides not a people unjust.”(Al Ma'idah 5:54). Patiesi, Allah gidi nav cilvēki netaisnu "(Al Ma'idah 5:54)..
At the same time, 'Ubadah ibn al Samit announced that he was disowning his Jewish allies in favor of Allah and His Messenger: “O Messenger of Allah, I have many close friends among the Jews, but I am disowning the friendship of the Jews and turning to Allah and His Messenger. Tajā pašā laikā, "Ubadah ibn al Samit paziņoja, ka viņš bija disowning viņa ebreju sabiedrotie labu Allah un Viņa Messenger:" O Messenger of Allah, man ir daudz tuvu draugu vidū, ebrejiem, bet es esmu disowning draudzība ar ebreju un vēršas pie Allah un Viņa Messenger. I take only Allah and His Messenger for close friends.” Es tikai Allah un Viņa Messenger par tuvu draugu. "
There is a clear difference between Abd Allah ibn Ubayy, whose heart was full of hypocrisy, and ?Ubadah ibn al Samit, whose personality had been refined under the teaching of the Prophet, which had rid him of all traces of preIslamic tribal loyalty, Jahili Asabiyyah desires, and personal interests. Ir skaidra atšķirība starp Abd Allah ibn Ubayy, kura sirds bija pilna liekulības, un? Ubadah ibn al Samit, kura personība bija attīrīts atbilstoši mācību pareģis, kas bija vaļā, viņam visu preIslamic cilšu lojalitāti, Jahili pēdas Asabiyyah vēlmes un personīgās intereses. He considered the interests of faith and gave them priority over his own interests. Viņš uzskatīja, ka intereses, ticības un deva viņiem prioritāte pār savām interesēm. He was a good example of the conscientious and committed believer. Viņš bija labs piemērs tam, apzinīgs un saistības ticīgais.
References Atsauces
[1] Al Tabari, Tarikh al Rusul, 2/479; 480; Al Waqidi, al Maghazi, 1/176; Ibn Sa'd, al Tabaqat, 2/28-29 [1] Al Tabari, Tarikh al Rusul, 2 / 479, 480, Al Waqidi, al Maghazi, 1 / 176 Ibn Sa'd, al Tabaqat, 2/28-29
[2] Ibn Hisham, Sirah, 294; Abu Dawud, al Sunan, 3/402-3 [2] Ibn Hisham, Sirah, 294, Abu Dawud, al Sunan, 3/402-3
[3] Fath al Bari, 7/332 [3] Fath al Bari, 7 / 332
[4] Al Taqrib, 2/205 [4] Al Taqrib, 2 / 205
[5] See the thesis: “Announcement of the Constitution?” [5] Skatīt tēzi: "Paziņojums par Konstitūciju?"
[6] Al Bukhari, al Sahih, 3/11 [6] Al Bukhari, al Sahih, 3 / 11
[7] The words of ?Abd Allah ibn Ubayy were reported by Ibn Ishaq from ?Asim ibn Umar and the isnad ends with him (Ibn Hisham, al Sirah, 2/562/3). [7] vārdus? Abd Allah ibn Ubayy ziņoja Ibn Ishaq no? Asim ibn Umar un isnad beidzas ar viņu (Ibn Hisham, al Sirah, 2/562/3). ?Asim is one of the lesser tabi?iin. ? Asim ir viens no mazāk Tabi? Iin. The report is daif according to the standards of the hadith scholars, but it is the kind of khabar that is allowed to be transmitted. Ziņojumā ir daif atbilstoši Hadith zinātnieku standartiem, bet tas ir sava veida khabar kas ir atļauts jānosūta. Its importance is derived from its mentioning the number of warriors of Banu Qaynuqa. Tās nozīme ir atvasināts no tā, kuros minēts skaitu karavīri no Banu Qaynuqa.
[8] Al Waqidi, al Maghazi, 1/176-7; Ibn Sa'd, al Tabaqat, 2/29 [8] Al Waqidi, al Maghazi, 1/176-7; Ibn Sa'd, al Tabaqat, 2 / 29
