They had nearly expelled you from the land and driven you away from it. But then, they too would have stayed but a little after you.
And indeed it was close that they frighten you in the land for them to oust you from it – and if it were, they would not have stayed after you, but a little.
Indeed they were near to startling thee from the land, to expel thee from it, and then they would have tarried after thee only a little --
And [since they see that they cannot persuade thee,] they endeavour to estrange thee from the land [of thy birth] with a view to driving thee away from, it-but, then, after thou wilt have left, they themselves will not remain [in it] for more than a little while:
And verily they had well-nigh unsettled thee from the land that they might drive thee forth from thence. And in that case they would not have tarried after thee but a little while.
And Verily, they were about to frighten you so much as to drive you out from the land. But in that case they would not have stayed (therein) after you, except for a little while.
They almost provoked you, to expel you from the land. In that case, they would not have lasted after you, except briefly.
They were bent upon uprooting you from this land and driving you away from it. But were they to succeed, they would not be able to remain after you more than a little while.
And verily, they were about to frighten you so much as to drive you out from the land. But in that case, they would not have stayed (therein) after you, except for a little while.
And they indeed wished to scare thee from the land that they might drive thee forth from thence, and then they would have stayed (there) but a little after thee.
They were about to hound you out of the land, to expel you from it, but then they would not have stayed after you but a little.
They very nearly provoked you to drive you out of the land, but they would have only lingered for a little while after you.
And indeed, they were about to drive you from the land to evict you therefrom. And then [when they do], they will not remain [there] after you, except for a little.
They try to annoy you so that they can expel you from the land. Had they been successful, no one would have been left behind except a few.
And surely they purposed to unsettle you from the land that they might expel you from it, and in that case they will not tarry behind you but a little.
Wain k<u>a</u>doo layastafizzoonaka mina alar<u>d</u>i liyukhrijooka minh<u>a</u> wai<u>th</u>an l<u>a</u> yalbathoona khil<u>a</u>faka ill<u>a</u> qaleel<u>a</u><b>n</b>
Indeed they came near to unsettling you, so that they might expel you from the land, but in that case they themselves would not have stayed on for very long after you.
Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while.
وَإِن كَادُوا۟ لَيَسْتَفِزُّونَكَ مِنَ ٱلْأَرْضِ لِيُخْرِجُوكَ مِنْهَا وَإِذًا لَّا يَلْبَثُونَ خِلَٰفَكَ إِلَّا قَلِيلًا
And the disbelievers were close to troubling you, due to their enmity towards you, to exile you from Makkah. However, Allah stopped them from exiling you until you yourself migrated on the command of your Lord. And had they exiled you, they would not have remained after exiling you except for a short while.
And the disbelievers were close to troubling you, due to their enmity towards you, to exile you from Makkah. However, Allah stopped them from exiling you until you yourself migrated on the command of your Lord. And had they exiled you, they would not have remained after exiling you except for a short while.
<p>Istifzaz in: وَإِن كَادُوا لَيَسْتَفِزُّونَكَ (And they were likely to harass you - 76) literally means to cut off, or tear away from, or to provoke into moving from a place. At this place, the sense is to expel the Holy Prophet ﷺ from his station at Makkah or Madinah. The verse means: Had they done that, their punishment would have been that they themselves would have not been able to live there much longer after you. This is the description of another event. There are two reports about it. One event relates to Madinah al-Tayyibah. The Jews of the city came to the Holy Prophet ﷺ . They told him: 'O Abu a1-Qasim, if you are true in your claim to be a prophet, you should go and live in Syria because the land of Syria is the land of al-Mahshar (the Resurrection) and the land of prophets too.' The Holy Prophet ﷺ was somewhat impressed by what they said and when he traveled to Syria at the time of the battle of Tabuk, the idea of taking up residence in Syria was still on his mind. But, the revelation of the verse: وَإِن كَادُوا لَيَسْتَفِزُّونَكَ (And they were likely to harass you - 76) at that time stopped him from doing so. After presenting this report, Ibn Kathir has, however, declared it to be unsatisfactory.</p><p>As an alternate, he points out to another event which transpired in Makkah al-Mukarramah and which, according to him, is the point of reference in this verse for the fact that this Surah was Makki provided a strong coherence for it. As the event goes, once the Quraysh disbelievers intended to expel the Holy Prophet ﷺ	from Makkah al-Mukarramah.</p><p>Thereupon, Allah Ta’ ala revealed the verse: كَادُوا لَيَسْتَفِزُّونَكَ where the Quraysh disbelievers were warned that in the event they expelled the Holy Prophet ﷺ from Makkah, they too would not be sitting in Makkah in peace any longer. This is the event Ibn Kathir considers to be the weightier choice as the point of reference in the verse. Then, he goes on to explain that this warning of the Holy Qur’ an was seen come true by the disbelievers of Makkah with their own eyes. When the Holy Prophet ﷺ migrated from Makkah al-Mukarramah, they were unable to sit there in peace even for a day. It was within a period of a year and six months that Allah Ta` ala made them assemble on the plains of Badr where seventy of their chiefs were killed and their initial aggressive power was broken. Then came the final outcome of the battle of 'Uhud which made them more awe-stricken, and the last confrontation of the battle of al-Ahzab virtually broke their back. It was in the eighth year of Hijrah that the Holy Prophet ﷺ conquered the whole of Makkah al-Mukarramah.</p>
Istifzaz in: وَإِن كَادُوا لَيَسْتَفِزُّونَكَ (And they were likely to harass you - 76) literally means to cut off, or tear away from, or to provoke into moving from a place. At this place, the sense is to expel the Holy Prophet ﷺ from his station at Makkah or Madinah. The verse means: Had they done that, their punishment would have been that they themselves would have not been able to live there much longer after you. This is the description of another event. There are two reports about it. One event relates to Madinah al-Tayyibah. The Jews of the city came to the Holy Prophet ﷺ . They told him: 'O Abu a1-Qasim, if you are true in your claim to be a prophet, you should go and live in Syria because the land of Syria is the land of al-Mahshar (the Resurrection) and the land of prophets too.' The Holy Prophet ﷺ was somewhat impressed by what they said and when he traveled to Syria at the time of the battle of Tabuk, the idea of taking up residence in Syria was still on his mind. But, the revelation of the verse: وَإِن كَادُوا لَيَسْتَفِزُّونَكَ (And they were likely to harass you - 76) at that time stopped him from doing so. After presenting this report, Ibn Kathir has, however, declared it to be unsatisfactory.As an alternate, he points out to another event which transpired in Makkah al-Mukarramah and which, according to him, is the point of reference in this verse for the fact that this Surah was Makki provided a strong coherence for it. As the event goes, once the Quraysh disbelievers intended to expel the Holy Prophet ﷺ	from Makkah al-Mukarramah.Thereupon, Allah Ta’ ala revealed the verse: كَادُوا لَيَسْتَفِزُّونَكَ where the Quraysh disbelievers were warned that in the event they expelled the Holy Prophet ﷺ from Makkah, they too would not be sitting in Makkah in peace any longer. This is the event Ibn Kathir considers to be the weightier choice as the point of reference in the verse. Then, he goes on to explain that this warning of the Holy Qur’ an was seen come true by the disbelievers of Makkah with their own eyes. When the Holy Prophet ﷺ migrated from Makkah al-Mukarramah, they were unable to sit there in peace even for a day. It was within a period of a year and six months that Allah Ta` ala made them assemble on the plains of Badr where seventy of their chiefs were killed and their initial aggressive power was broken. Then came the final outcome of the battle of 'Uhud which made them more awe-stricken, and the last confrontation of the battle of al-Ahzab virtually broke their back. It was in the eighth year of Hijrah that the Holy Prophet ﷺ conquered the whole of Makkah al-Mukarramah.
<h2 class="title">The Reason why these Ayat were revealed</h2><p>This was revealed concerning the disbelievers among the Quraysh, when they wanted to expel the Messenger of Allah from among themselves. So Allah issued a warning to them in this Ayah, telling them that if they expelled him, they would not stay in Makkah for very long after that. And this is what happened after he migrated from them when their persecution became so intense. Only a year and a half after that, Allah brought him and them together on the battlefield of Badr, without any pre-arranged appointment, and He caused him to prevail over them and defeat them, so he killed their leaders and took their families as captives. Hence Allah said:</p><div class="text_uthmani arabic">سُنَّةَ مَن قَدْ أَرْسَلْنَا</div><p>(A Sunnah with which We sent) meaning this is what We usually do to those who reject Our Messengers and persecute them by driving the Messenger out from among themselves - the punishment comes to them. If it were not for the fact that the Prophet was the Messenger of Mercy, vengeance would have come upon them such as had never been seen before in this world. So Allah says:</p><div class="text_uthmani arabic">وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ</div><p>(And Allah would not punish them while you are among them.) 8:33</p><div class="text_uthmani arabic">أَقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ الَّيْلِ وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا </div>
The Reason why these Ayat were revealedThis was revealed concerning the disbelievers among the Quraysh, when they wanted to expel the Messenger of Allah from among themselves. So Allah issued a warning to them in this Ayah, telling them that if they expelled him, they would not stay in Makkah for very long after that. And this is what happened after he migrated from them when their persecution became so intense. Only a year and a half after that, Allah brought him and them together on the battlefield of Badr, without any pre-arranged appointment, and He caused him to prevail over them and defeat them, so he killed their leaders and took their families as captives. Hence Allah said:سُنَّةَ مَن قَدْ أَرْسَلْنَا(A Sunnah with which We sent) meaning this is what We usually do to those who reject Our Messengers and persecute them by driving the Messenger out from among themselves - the punishment comes to them. If it were not for the fact that the Prophet was the Messenger of Mercy, vengeance would have come upon them such as had never been seen before in this world. So Allah says:وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ(And Allah would not punish them while you are among them.) 8:33أَقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ الَّيْلِ وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا 