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Akram Diya al Umari Akram al Diya Umar
Excerpted from Madinan Society At the Time of the Prophet , International Islamic Publishing House & IIIT, 1991 Excerpovaný od Madinan spoločnosť v čase proroka, Medzinárodnej islamskej nakladateľstvo & IIIT, 1991
The date of the campaign Dátum kampane
Regarding the time of its occurrence, the historians agree that this action took place after Badr. Pokiaľ ide o dobu jeho vzniku, historici sa zhodujú, že táto akcia prebehla po Badr. Al Zuhri defined its date as being in the month of Shawwal in the second year of the Hijrah. Al Zuhri definovala svoj deň ako v mesiaci Shawwal v druhom roku hidžra. Al Waqidi added that it took place on a Saturday in the middle of Shawwal.[1] Al Waqidi dodal, že k nej došlo v sobotu v centre Shawwal [1].
The reason for the campaign Dôvodom pre kampaň
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. Pokiaľ ide o zázemie a dôvod pre vyhostenie, Sirah zdroje uvádzajú, že Židia z Banu Qaynuqa ukázal zlosť a žiarlivosť, keď boli moslimovia pri Badre víťazná, a tieto pocity dosiahla úroveň otvorené nepriateľstvo.
In order to appreciate the psychological atmosphere which surrounded their expulsion, certain developments must be considered. S cieľom oceniť psychologickej atmosféry, ktorá okolo ich vyhostenie, musia byť niektoré vývoj považovať. For example, the Prophet thought of gathering the Jews together and advising them. Napríklad, Prorok myslel zhromažďovanie Židov dohromady a radí im. He did this in the market place of Banu Qaynuqa. On robil toto na trhu miesto Banu Qaynuqa. Addressing them, he said: “O Jews! Ich riešenia, povedal: "Ó Židia! Become Muslims before what befell the Quraysh befalls you.” They said: “O Staňte sa moslimami pred tým, čo postihlo Quraysh befalls vás. "Hovorili:" O Muhammad Muhammad , you seem to think that we are your people. , Si zrejme myslia, že sme tvoj ľud. 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”. Nepodvádzajte sami, pretože ste porazil kontingent Kurajšovcov nič nevedia o vojne a dostal lepší z nich, za tým, že Boh, keď sme s tebou bojovať, zistíte, že sme skutoční muži, a že ste sa nestretli, ako je z nás ". 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. Ich odpoveď jednoznačne obsahuje výzvu a hrozbu, a to napriek skutočnosti, že prijal jeho vedením v súlade s podmienkami zmluvy. This report comes through Ibn Ishaq[2]. Táto správa prichádza skrze Ibn Ishak [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 povedal, že to bol Hasan. [3], ale isnad zahŕňa Muhammad ibn Muhammad, FREEDMAN ibn Zájdi Thabit, ktorého Ibn Hajar sám povedal, bolo majhul (neznáme) [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. Aj keď akceptujeme Ibn Hajar? S návrhom, že táto správa je Hasan, neznamená to, že dôvodom na vyhostenie Banu Qaynuqa bolo ich odmietnutie prijať islam, pretože v tejto fáze islam smelo moslimovia žiť v mieri s nimi , a Prorok nerobil zadania islam podmienkou pre niektorý z Židov, aby ostali v Medíny. Rather, the Document[5] ensured the religious freedom of the Jews. Skôr, v dokumente [5] zabezpečuje náboženskú slobodu Židov. The reason for their expulsion was the aggression which they showed. Dôvodom pre ich vyhostenie bola agresia, ktorá sa ukázala. This resulted in a breach of the internal security of Madinah. To malo za následok narušenie vnútornej bezpečnosti Medíny.
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. Tam je správa, ktorá hovorí, že jeden z Banu Qaynuqa viazaný lem odevu moslimské ženy, ktorá bola na ich trhu-miesto, tak, že keď vstala, bola odhalili a kričala. One of the Muslims came and killed the Jew who had done it. Jeden z moslimov prišli a zabili Žida, ktorý to urobil. Then the Jews attacked the Muslim and killed him. Židia potom napadol moslimské a zabil ho. The Muslim?s family called on the rest of the Muslims to help them against the Jews. Moslim? S rodinou vyzval zvyšok moslimov, aby im pomohla proti Židom. The Muslims became angry, and bad feelings arose between them and the Banu Qaynuqa. Moslimovia sa rozhneval, a zlé pocity vznikli medzi nimi a 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 To je daif správu od svojho isnad je rozdelený medzi Ibn Hisham a? Abd Alláh iba ja? Ďaleko al Makhrami, a končí s menšou tabi'i, Abu AWN, ktorých stav (v hadith Hadith ) is not known. ) Nie je známy. But this report could be taken into consideration as regards Ale táto správa by mohla byť vzatá do úvahy, pokiaľ ide o history histórie , and most Sirah sources include it. , A väčšina Sirah zdroje patrí to. It describes the chain of events leading up to the expulsion of Banu Qaynuqa. Popisuje reťaz udalostí, ktoré viedli k vyhosteniu 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. Ich odmietnutie vstúpiť islam nebol dôvod na ich vyhostenie, pravý dôvod bol ich narušenia bezpečnosti a otvorené nepriateľstvo, ktorý presvedčil Messenger, že je nemožné s nimi žiť v mieri.
The siege Obliehanie
The report of the expulsion of Banu Qaynuqa is sahih[6]. Správa o vyhostení Banu Qaynuqa je Sahih [6]. Ibn Ishaq (in a report from ?Asim ibn ?Umar ibn Qatadah) and al Waqidi (without isnad,) give details of the Muslims? Ibn Ishak (v správe? Asim ibn? Ibn Umar Qatadah) a al Waqidi (bez isnad,), podrobnosti o moslimami? siege of Banu Qaynuqa. obliehanie 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. Historikov a spisovateľov Sirah za nimi v hlásení tejto udalosti, napriek skutočnosti, že tieto údaje nebolo preukázané Sahih z hľadiska 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. Ale podrobnosti o obliehaní patrí medzi materiálmi, ktoré Hadith učenci dovolené byť odovzdané, a ktoré možno odvolávať podľa metód historickej kritiky, ktoré nevytvárajú to pod podmienkou, že isnad by mala byť Sahih. These reports can be relied upon for historical study. Tieto správy možno odvolávať pre historické štúdie. 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. Avšak, ak sa týkajú aspektov islamskej viery a zákona, tieto správy nemožno spoliehať ako dôkazy, ak nie sú Sahih alebo 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. Správy o obliehaní Banu Qaynuqa nám hovoria, že Qaynuqa Židia boli spojencami Abd Alláh ibn UBAYE ibn Salul, že oni boli nejstatečnější zo Židov, a že oni boli zlatníci. When they displayed open hostility and hatred, the Prophet was afraid that they might betray him. Keď sa zobrazí otvorené nepriateľstvo a nenávisť, Prorok sa bál, že by ho zradil. 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. On vymenoval Abu Lubabah ibn Abd al Mundhir k pravidlu v Medíny v jeho neprítomnosti, menuje Hamzah ibn Abd al Muttalib niesť bielu vlajku, a obliehal Banu Qaynuqa po dobu 15 dní, až do začiatku 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. Potom sa zintenzívnila obliehanie proti nim, a oni súhlasili s prijatím na rozsudok Messenger, že by mal mať svoje bohatstvo a mali by mať svoje ženy a deti. He ordered that the Qaynuqa Jews should be tied up. Nariadil, že Qaynuqa Židia by mali byť zviazaný. 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?? Potom sa ich spojencom Abd Alláh ibn UBAYE ibn Salul hovoril s ním o nich a otravovala ho a povedal:? 400 mužov bez brnenia, a 300 s brnením chráneným ma z červenej a čiernej (tj každý), a chcete sa zabiť je všetky v jeden deň? The Messenger of Allah said: ?They are yours.???.[7] Alláhův posol povedal:? Sú vaše .???.[ 7]
He ordered that they should be expelled from Madinah, and the one responsible for carrying out this order was ?Ubadah ibn al Samit. Nariadil, že by mali byť vylúčený z Mediny, a ktorý je zodpovedný za vykonávanie tohto príkazu bol? Ubadah ibn al Samit. The Jews went to Adhra?at. Židia šli do Adhra? Na. The one responsible for seizing their wealth was Muhammad ibn Maslamah al Ansari. Ktorý je zodpovedný za zabezpečenie svojho majetku bol Muhammad ibn al Maslamah 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: To bolo rozdelené medzi spoločníkmi ako korisť, po jednom-fifth to bolo prijaté pre Messenger. [8] Nasledujúce verše Qur? Odhalila o vyhostení z Banu Qaynuqa:
“Say to those who reject faith: ?Soon will you be vanquished and gathered together in Hell ? "Povedz tým, ktorí odmietajú vieru:? Čoskoro budete porazenými a zhromaždili v pekle? an evil bed indeed (to lie on)! zlo posteľ vskutku (ležať na)! 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) Tam už na vás prihlásiť dve armády, ktorá sa zišla (v boji): jeden bojoval v príčine Boha, ostatné brániť Boh ... "(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: Niektorí komentátori Qur? Postúpenie toho názoru, že nasledujúci verš bol zjavený o Abd Alláh ibn UBAYE? S blízke priateľstvo s židov z Banu Qaynuqa:
“O you who believe! "Vy, ktorí veríte! Take not the Jews and the Christians for your friends and protectors: they are but friends and protectors to each other. Take sa Židmi a kresťanmi ako priateľov a chrániče: sú, ale priatelia a chrániče ku každému iný. And he amongst you that turns to them (for friendship) is of them. A on z vás, že sa obráti k nim (priateľstvo) je z nich. Verily, Allah guides not a people unjust.”(Al Ma'idah 5:54). Amen, Boh vedie nie ľudí nespravodlivý. "(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. Súčasne, 'Ubadah ibn al Samit oznámil, že on bol popierať jeho židovský spojenci v prospech Boha a posla Jeho: "Ó Posl Allaha, mám veľa blízkych priateľov medzi Židmi, ale ja som popierať priateľstvo Židov a obrátil sa k Alláhovi a Jeho Posl. I take only Allah and His Messenger for close friends.” Beriem len Boh a Jeho Messenger pre blízkych priateľov. "
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. Existuje jasný rozdiel medzi Abd Alláh ibn UBAYE, ktorého srdce bolo plné pokrytectva, a? Ubadah ibn al Samit, ktorého osobnosť bola rafinovaná v rámci výučby proroka, ktorý mal zbaviť ho všetkých stôp preIslamic kmeňové lojalite, Jahili Asabiyyah túžby, a osobné záujmy. He considered the interests of faith and gave them priority over his own interests. Bol považovaný za záujmy viery a dal im prednosť pred jeho vlastné záujmy. He was a good example of the conscientious and committed believer. Bol dobrým príkladom svedomitého a zaviazala veriaci.
References Odkazy
[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 Tabarí, Tarikh al Rusul, 2 / 479, 480, Al Waqidi, al Maghazi, 1 / 176; Ibn Sad, 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] Pozri práce: "Oznámenie o ústave?"
[6] Al Bukhari, al Sahih, 3/11 [6] Al Buchar, 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] slová? Abd Alláh ibn UBAYE boli hlásené Ibn Ishak od? Ibn Umar Asim a isnad končí s ním (Ibn Hisham, al Sirah, 2/562/3). ?Asim is one of the lesser tabi?iin. ? Asim je jeden z lesser Tabi? VV. 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. Táto správa je daif podľa noriem Hadith učencov, ale je to druh khabar, že nemá byť odovzdané. Its importance is derived from its mentioning the number of warriors of Banu Qaynuqa. Jeho význam je odvodený od jeho uvedením počtu bojovníkov z 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 Sad, al Tabaqat, 2 / 29
