Tarikh (al-Tabari) 1333
The Treaty of al-Hudaybiyah
ذِكْرُ مَا أَنْزَلَ اللَّهُ سُبْحَانَهُ وَتَعَالَى فِي شَأْنِ غَزْوَةِ الْحُدَيْبِيَةِ : قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا بَيِّنًا وَظَاهِرًا، وَهَذَا إِخْبَارٌ عَنْ صُلْحِ الْحُدَيْبِيَةِ، وَسَمَّاهُ فَتْحًا لِأَنَّهُ كَانَ بَعْدَ ظُهُورِهِ عَلَى الْمُشْرِكِينَ حَتَّى سَأَلُوهُ الصُّلْحَ، وَتَسَبَّبَ عَنْهُ فَتْحُ مَكَّةَ، وَفَرَغَ بِهِ ﷺ لِسَائِرِ الْعَرَبِ فَغَزَاهُمْ، وَفَتَحَ مَوَاضِعَ. وَرَوَى الْبُخَارِيُّ عَنْ أَنَسٍ ؓ فِي الْآيَةِ قَالَ: الْفَتْحُ صُلْحُ الْحُدَيْبِيَةِ. وَرَوَى أَيْضًا عَنِ الْبَرَاءِ ؓ - قَالَ: تَعُدُّونَ أَنْتُمُ الْفَتْحَ فَتْحَ مَكَّةَ، وَقَدْ كَانَ فَتْحُ مَكَّةَ فَتْحًا، وَنَحْنُ نَعُدُّ الْفَتْحَ بَيْعَةَ الرِّضْوَانِ يَوْمَ الْحُدَيْبِيَةِ. قَالَ الْحَافِظُ رَحِمَهُ اللَّهُ يَعْنِي قَوْلَهُ تَعَالَى: إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا وَهَذَا مَوْضِعٌ وَقَعَ فِيهِ اخْتِلَافٌ قَدِيمٌ: وَالتَّحْقِيقُ: أَنَّهُ يَخْتَلِفُ بِاخْتِلَافِ الْمُرَادِ مِنَ الْآيَاتِ. فَقَوْلُهُ - تَعَالَى: إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا الْمُرَادُ بِالْفَتْحِ هُنَا الْحُدَيْبِيَةُ، لِأَنَّهَا كَانَتْ مَبْدَأَ الْفَتْحِ الْمُبِينِ عَلَى الْمُسْلِمِينَ لِمَا تَرَتَّبَ عَلَى الصُّلْحِ الَّذِي وَقَعَ مِنَ الْأَمْنِ وَرَفْعِ الْحَرْبَ وَتَمَكُّنِ مَنْ كَانَ يَخْشَى الدُّخُولَ فِي الْإِسْلَامِ وَالْوُصُولِ إِلَى الْمَدِينَةِ مِنْ ذَلِكَ، كَمَا وَقَعَ لِخَالِدِ بْنِ الْوَلِيدِ، وَعَمْرِو بْنِ الْعَاصِ وَغَيْرِهِمَا، ثُمَّ تَبِعَتِ الْأَسْبَابُ بَعْضُهَا بَعْضًا، إِلَى أَنْ كَمُلَ الْفَتْحُ. قَالَ الزُّهْرِيُّ: لَمْ يَكُنْ فِي الْإِسْلَامِ فَتْحٌ قَبْلَ فَتْحِ الْحُدَيْبِيَةِ أَعْظَمَ مِنْهُ إِنَّمَا كَانَ الْكُفْرُ حَيْثُ الْقِتَالُ، فَلَمَّا أَمِنَ النَّاسُ كُلُّهُمْ، كَلَّمَ بَعْضُهُمْ بَعْضًا، وَتَفَاوَضُوا فِي الْحَدِيثِ وَالْمُنَازَعَةِ، وَلَمْ يُكَلَّمْ أَحَدٌ بِالْإِسْلَامِ يَعْقِلُ شَيْئًا إِلَّا بَادَرَ إِلَى الدُّخُولِ فِيهِ، فَلَقَدْ دَخَلَ فِي تِينِكَ السَّنَتَيْنِ مِثْلُ مَنْ كَانَ دَخَلَ فِي الْإِسْلَامِ قَبْلَ ذَلِكَ أَوْ أَكْثَرَ. وَأَمَّا قَوْلُهُ - تَعَالَى - فِي هَذِهِ السُّورَةِ: وَأَثَابَهُمْ فَتْحًا قَرِيبًا فَالْمُرَادُ بِهِ فَتْحُ خَيْبَرَ عَلَى الصَّحِيحِ، لِأَنَّهَا وَقَعَتْ فِيهَا الْمَغَانِمُ الْكَثِيرَةُ، وَقُسِّمَتْ خَيْبَرُ عَلَى أَهْلِ الْحُدَيْبِيَةِ، وَأَمَّا قَوْلُهُ - تَعَالَى: فَجَعَلَ مِنْ دُونِ ذَلِكَ فَتْحًا قَرِيبًا فَالْمُرَادُ بِهِ الْحُدَيْبِيَةُ، وَأَمَّا قَوْلُهُ - تَعَالَى: إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ وَقَوْلُهُ - ﷺ «لَا هِجْرَةَ بَعْدَ الْفَتْحِ» فَالْمُرَادُ بِهِ فَتْحُ مَكَّةَ بِاتِّفَاقٍ، وَأَنَّهُ كَانَ مُقَدِّمَةً بَيْنَ يَدَيِ الْفَتْحِ الْأَعْظَمِ الَّذِي دَخَلَ النَّاسُ عَقِبَهُ فِي دِينِ اللَّهِ أَفْوَاجًا» فَكَانَتِ الْهُدْنَةُ مَعْنَاهَا كَذَلِكَ، وَلَمَّا كَانَتْ قِصَّةُ الْحُدَيْبِيَةِ مُقَدِّمَةً لِلْفَتْحِ سُمِّيَتْ فَتْحًا، لِأَنَّ الْفَتْحَ فِي اللُّغَةِ فَتْحٌ مُغْلَقٌ، وَالصُّلْحُ كَانَ مُغْلَقًا حَتَّى فَتَحَهُ اللَّهُ - تَعَالَى. وَكَانَ مِنْ أَسْبَابِ فَتْحِهِ صَدُّ الْمُسْلِمِينَ عَنِ الْبَيْتِ، فَكَانَ فِي الصُّورَةِ الظَّاهِرَةِ ضَيْمًا لِلْمُسْلِمِينَ، وَفِي الصُّورَةِ الْبَاطِنَةِ عِزًّا لَهُمْ، فَإِنَّ النَّاسَ لِأَجْلِ الْأَمْنِ الَّذِي وَقَعَ بَيْنَهُمُ اخْتَلَطَ بَعْضُهُمْ بِبَعْضٍ مِنْ غَيْرِ نَكِيرٍ، وَأَسْمَعَ الْمُسْلِمُونَ الْمُشْرِكِينَ الْقُرْآنَ وَنَاظَرُوهُمْ عَلَى الْإِسْلَامِ جَهْرَةً آمِنِينَ، وَكَانُوا قَبْلَ لَا يَتَكَلَّمُونَ عِنْدَهُمْ بِذَلِكَ إِلَّا خُفْيَةً. وَظَهَرَ مَنْ كَانَ يَخْفَى إِسْلَامُهُ، فَذَلَّ الْمُشْرِكُونَ مِنْ حَيْثُ أَرَادُوا الْعِزَّةَ، وَقُهِرُوا مِنْ حَيْثُ أَرَادُوا الْغَلَبَةَ، لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ اللَّامُ لِلْعِلَّةِ الْغَائِيَّةِ، جُعِلَ الْغُفْرَانُ عِلَّةً لِلْفَتْحِ مِنْ حَيْثُ إِنَّهُ سَبَبٌ عَنْ جِهَادِ الْكُفَّارِ وَالسَّعْيِ فِي إِعْلَاءِ الدِّينِ، وَإِزَاحَةِ الشِّرْكِ وَتَكْمِيلِ النُّفُوسِ النَّاقِصَةِ قَهْرًا، لِيَصِيرَ ذَلِكَ بِالتَّدْرِيجِ اخْتِيَارًا، وَتَخْلِيصِ الضَّعَفَةِ مِنْ أَيْدِي الظَّلَمَةِ، وَتَقَدَّمَ الْكَلَامُ عَلَى هَذِهِ الْآيَةِ فِي أَوَاخِرِ تَنْبِيهَاتِ الْمِعْرَاجِ، وَيَأْتِي لَهُ تَتِمَّةٌ فِي الْخَصَائِصِ وَيُتِمُّ بِالْفَتْحِ الْمَذْكُورِ نِعْمَتَهُ إِنْعَامَهُ بِإِعْلَاءِ الدِّينِ وَضَمِّ الْمَلِكِ إِلَى النُّبُوَّةِ عَلَيْكَ وَيَهْدِيَكَ فِي تَبْلِيغِ الرِّسَالَةِ وَإِقَامَةِ مَرَاسِيمِ الدِّيَانَةِ صِرَاطًا طَرِيقًا مُسْتَقِيمًا يُثَبِّتُكَ عَلَيْهِ، وَهُوَ دِينُ الْإِسْلَامِ وَيَنْصُرَكَ اللَّهُ بِهِ نَصْرًا عَزِيزًا ذَا عِزٍّ لَا ذُلَّ مَعَهُ هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ الثَّبَاتُ وَالطُّمَأْنِينَةُ فِي قُلُوبِ الْمُؤْمِنِينَ حَتَّى يَثْبُتُوا، حَتَّى لَا تَقْلَقَ النُّفُوسُ وَتُدْحَضَ الْأَقْدَامُ لِيَزْدَادُوا إِيمَانًا يَقِينًا مَعَ إِيمَانِهِمْ يَقِينُهُمْ بِرُسُوخِ الْعَقِيدَةِ وَاطْمِئْنَانِ النَّفْسِ عَلَيْهَا، أَوْ أَنْزَلَ فِيهِ السُّكُونَ إِلَى مَا جَاءَ بِهِ رَسُولُ اللَّهِ - ﷺ لِيَزْدَادُوا إِيمَانًا بِالشَّرَائِعِ مَعَ إِيمَانِهِمْ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ فَلَوْ أَرَادَ نَصْرَ دِينِهِ بِغَيْرِكُمْ لَفَعَلَ وَكَانَ اللَّهُ عَلِيمًا بِخَلْقِهِ حَكِيمًا فِي صُنْعِهِ، أَيْ لَمْ يَزَلْ مُتَّصِفًا بِذَلِكَ، ثُمَّ ذَكَرَ - تَعَالَى - الْقِصَّةَ فِي رَسُولِ اللَّهِ ﷺ وَفِي أَصْحَابِهِ حَتَّى انْتَهَى إِلَى ذِكْرِ الْبَيْعَةِ فَقَالَ عَزَّ وَجَلَّ إِنَّ الَّذِينَ يُبَايِعُونَكَ بَيْعَةَ الرِّضْوَانِ بِالْحُدَيْبِيَةِ إِنَّمَا يُبَايِعُونَ اللَّهَ أَيْ مَا يُبَايِعُونَ أَحَدًا إِلَّا اللَّهَ، أَيْ لَيْسَتْ تِلْكَ الْمُبَايَعَةُ مَعَ رَسُولِ اللَّهِ ﷺ بَلْ مَعَ اللَّهِ - تَعَالَى -، ثُمَّ ذَكَرَ تَعَالَى مَا الْمُنَافِقُونَ يَعْتَلُّونَ بِهِ إِذَا لَقُوا رَسُولَ اللَّهِ ﷺ فَقَالَ تَبَارَكَ وَتَعَالَى: سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الأَعْرَابِ حَوْلَ الْمَدِينَةِ، الَّذِينَ خَلَّفَهُمُ اللَّهُ - تَعَالَى - عَنْ صُحْبَتِكَ لَمَّا طَلَبْتَهُمْ لِيَخْرُجُوا مَعَكَ إِلَى مَكَّةَ، خَوْفًا مِنْ تَعَرُّضِ قُرَيْشٍ لَكَ عَامَ الْحُدَيْبِيَةِ إِذَا رَجَعْتَ مِنْهَا شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا عَنِ الْخُرُوجِ مَعَكَ فَاسْتَغْفِرْ لَنَا اللَّهَ - تَعَالَى - مِنْ تَرْكِ الْخُرُوجِ مَعَكَ، قَالَ سُبْحَانَهُ وَتَعَالَى مُكَذِّبًا لَهُمْ يَقُولُونَ بِأَلْسِنَتِهِمْ أَيْ مِنْ طَلَبِ الِاسْتِغْفَارِ وَالِاعْتِذَارِ مَا لَيْسَ فِي قُلُوبِهِمْ فَهُمْ كَاذِبُونَ فِي اعْتِذَارِهِمْ قُلْ فَمَنِ اسْتِفْهَامٌ بِمَعْنَى النَّفْيِ، أَيْ لَا أَحَدَ يَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا بِفَتْحِ الضَّادِ - مَا يَضُرُّكُمْ كَقَتْلٍ، وَخَلَلٍ فِي الْمَالِ وَالْأَهْلِ وَعُقُوبَةٍ عَنِ التَّخَلُّفِ - وَبِضَمِّهَا - أَيِ [الْهُزَالُ وَسُوءُ الْحَالِ] أَوْ أَرَادَ بِكُمْ نَفْعًا مَا يُضَادُّ ذَلِكَ، لِأَنَّهُمْ ظَنُّوا أَنَّ تَخَلُّفَهُمْ عَنْ رَسُولِ اللَّهِ ﷺ يَدْفَعُ عَنْهُمُ الضَّرَرَ، وَيُعَجِّلُ لَهُمُ النَّفْعَ بِالسَّلَامَةِ فِي أَنْفُسِهِمْ وَأَمْوَالِهِمْ، فَأَخْبَرَهُمْ تَبَارَكَ وَتَعَالَى أَنَّهُ إِنْ أَرَادَ بِهِمْ شَيْئًا مِنْ ذَلِكَ لَمْ يَقْدِرْ أَحَدٌ عَلَى دَفْعِهِ بَلْ هُنَا وَفِيمَا يَأْتِي لِلِانْتِقَالِ مِنْ غَرَضٍ إِلَى آخَرَ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا فَيَعْلَمُ تَخَلُّفَكُمْ وَقَصْدَكُمْ فِيهِ بَلْ ظَنَنْتُمْ أَنْ لَنْ يَنْقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَى أَهْلِيهِمْ أَبَدًا أَيْ ظَنَنْتُمْ أَنَّ الْعَدُوَّ يَسْتَأْصِلُهُمْ فَلَا يَرْجِعُونَ، وَزَيَّنَ ذَلِكَ عَدَمُ الِانْقِلَابِ فِي قُلُوبِكُمْ فَتَمَكَّنَ فِيهَا وَظَنَنْتُمْ ظَنَّ السَّوْءِ هَذَا وَغَيْرَهُ وَكُنْتُمْ قَوْمًا بُورًا بِوَاوٍ وَرَاءٍ جَمْعُ بَائِرٍ أَيْ هَالِكِينَ عِنْدَ اللَّهِ - تَعَالَى - بِهَذَا الظَّنِّ وَمَنْ لَمْ يُؤْمِنْ بِاللَّهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا أَعْدَدْنَا وَهَيَّأْنَا لِلْكَافِرِينَ سَعِيرًا نَارًا شَدِيدَةً وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُدِيرُهُ كَيْفَ يَشَاءُ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ إِذْ لَا وُجُوبَ عَلَيْهِ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا وَلَمْ يَزَلْ مُتَّصِفًا بِذَلِكَ، ثُمَّ ذَكَرَ أَنَّ النَّبِيَّ ﷺ وَأَصْحَابَهُ إِذَا انْطَلَقُوا إِلَى مَغَانِمَ لِيَأْخُذُوهَا الْتَمَسَ الْمُخَلَّفُونَ الْخُرُوجَ لِعَرَضٍ مِنَ الدُّنْيَا، فَقَالَ تَبَارَكَ وَتَعَالَى سَيَقُولُ لَكَ الْمُخَلَّفُونَ الْمَذْكُورُونَ إِذَا انْطَلَقْتُمْ إِلَى مَغَانِمَ لِتَأْخُذُوهَا هِيَ مَغَانِمُ خَيْبَرَ، فَإِنَّهُ ﷺ لَمَّا رَجَعَ مِنَ الْحُدَيْبِيَةِ أَقَامَ بِالْمَدِينَةِ مُدَّةً ثُمَّ غَزَا خَيْبَرَ بِمَنْ شَهِدَ الْحُدَيْبِيَةَ فَفَتَحَهَا، وَغَنِمَ أَمْوَالًا كَثِيرَةً فَخَصَّهَا بِهِمْ ذَرُونَا اتْرُكُونَا نَتَّبِعْكُمْ لِنَأْخُذَ مِنْهَا يُرِيدُونَ بِذَلِكَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ وَقَرَأَ حَمْزَةُ وَالْكِسَائِيُّ بِكَسْرِ الْكَافِ، وَهُوَ جَمْعُ كَلَامٍ - أَيْ مَوَاعِيدَهُ بِغَنَائِمِ خَيْبَرَ أَهْلَ الْحُدَيْبِيَةِ خَاصَّةً قُلْ لَنْ تَتَّبِعُونَا نَفْيٌ بِمَعْنَى النَّهْيِ كَذَلِكُمْ قَالَ اللَّهُ مِنْ قَبْلُ أَيْ مِنْ قَبْلِ عَوْدِنَا فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا أَنَّ نُصِيبَ مَعَكُمْ مِنَ الْغَنَائِمِ فَقُلْتُمْ ذَلِكَ بَلْ كَانُوا لَا يَفْقَهُونَ يَعْلَمُونَ مِنَ الدِّينِ إِلَّا قَلِيلًا مِنْهُمْ قُلْ لِلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ الْمَذْكُورِينَ اخْتِيَارًا سَتُدْعَوْنَ إِلَى قَوْمٍ أُولِي بَأْسٍ أَصْحَابِ شَدِيدٍ تُقَاتِلُونَهُمْ حَالٌ مُقَدَّرَةٌ - هِيَ الْمَدْعُوُّ إِلَيْهَا فِي الْمَعْنَى أَوْ هُمْ يُسْلِمُونَ فَلَا يُقَاتِلُونَ فَإِنْ تُطِيعُوا إِلَى قِتَالِهِمْ يُؤْتِكُمُ اللَّهُ أَجْرًا حَسَنًا هُوَ الْغَنِيمَةُ فِي الدُّنْيَا، وَالْجَنَّةُ فِي الْآخِرَةِ وَإِنْ تَتَوَلَّوْا كَمَا تَوَلَّيْتُمْ مِنْ قَبْلُ عَنِ الْحُدَيْبِيَةِ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا مُؤْلِمًا لَيْسَ عَلَى الْأَعْمَى حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ إِثْمٌ فِي تَرْكِ الْجِهَادِ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ بِالْيَاءِ وَالنُّونِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ فَصَّلَ الْوَعْدَ وَأَجْمَلَ الْوَعِيدَ مُبَالَغَةً فِي الْوَعْدِ لِسَبْقِ رَحْمَتِهِ. ثُمَّ جَمُلَ ذَلِكَ بِالتَّكْرَارِ عَلَى سَبِيلِ التَّعْمِيمِ فَقَالَ: وَمَنْ يَتَوَلَّ يُعَذِّبْهُ كَذَلِكَ عَذَابًا أَلِيمًا إِذِ التَّرْهِيبُ هُنَا أَنْفَعُ مِنَ التَّرْغِيبِ. ثُمَّ ذَكَرَ - تَعَالَى - مَنْ بَايَعَ تَحْتَ الشَّجَرَةِ فَقَالَ عَزَّ وَجَلَّ لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ بِالْحُدَيْبِيَةِ تَحْتَ الشَّجَرَةِ هِيَ سَمُرَةٌ كَمَا رَوَاهُ ابْنُ جَرِيرٍ وَابْنُ أَبِي حَاتِمٍ عَنْ سَلَمَةَ، أَوْ سِدْرَةٍ كَمَا رَوَاهُ مُسْلِمٌ عَنْ جَابِرٍ فَعَلِمَ اللَّهُ تَعَالَى مَا فِي قُلُوبِهِمْ مِنَ الصِّدْقِ وَالْوَفَاءِ فَأَنْزَلَ السَّكِينَةَ الطُّمَأْنِينَةَ وَسُكُونَ النَّفْسِ بِالتَّشْجِيعِ عَلَيْهِمْ ثُمَّ ذَكَرَ مَا أَثَابَهُمْ عَنْ ذَلِكَ فَقَالَ: وَأَثَابَهُمْ فَتْحًا قَرِيبًا هُوَ فَتْحُ خَيْبَرَ بَعْدَ انْصِرَافِهِمْ مِنَ الْحُدَيْبِيَةِ وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا مَنْ يَهُودِ خَيْبَرَ، وَكَانَتْ خَيْبَرُ ذَاتَ عَقَارٍ وَأَمْوَالٍ، فَقَسَّمَهَا رَسُولُ اللَّهِ ﷺ بَيْنَهُمْ وَكَانَ اللَّهُ عَزِيزًا غَالِبًا حَكِيمًا أَيْ لَمْ يَزَلْ مُتَّصِفًا بِذَلِكَ وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا مِنَ الْفُتُوحَاتِ الَّتِي تُفْتَحُ لَكُمْ إِلَى يَوْمِ الْقِيَامَةِ فَعَجَّلَ لَكُمْ هَذِهِ غَنِيمَةَ خَيْبَرَ، ثُمَّ ذَكَّرَهُمْ نِعْمَتَهُ عَلَيْهِمْ بِكَفِّ أَيْدِي الْعَدُوِّ عَنْهُمْ فَقَالَ تَعَالَى: وَكَفَّ أَيْدِيَ النَّاسِ عَنْكُمْ فِي عِيَالِكُمْ لَمَّا خَرَجْتُمْ وَهَمَّتْ بِهِمُ الْيَهُودُ، فَقَذَفَ اللَّهُ - عَزَّ وَجَلَّ - فِي قُلُوبِهِمِ الرُّعْبَ، وَقِيلَ: كَفَّ أَيْدِيَ أَهْلِ مَكَّةَ بِالصُّلْحِ وَلِتَكُونَ هَذِهِ الْكِفَّةُ أَوِ الْغَنِيمَةُ الْمُعَجَّلَةُ - عَطْفًا عَلَى مُقَدَّرٍ أَيْ لِتَشْكُرُوهُ آيَةً عَلَامَةً لِلْمُؤْمِنِينَ يَعْرِفُونَ بِهَا أَنَّهُمْ مِنَ اللَّهِ - تَعَالَى - بِمَكَانٍ، أَوْ صِدْقَ رَسُولِ اللَّهِ ﷺ فِي وَعْدِهِمْ فَتْحَ خَيْبَرَ حِينَ رُجُوعِهِ مِنَ الْحُدَيْبِيَةِ وَيَهْدِيَكُمْ صِرَاطًا مُسْتَقِيمًا أَيْ طَرِيقَ التَّوَكُّلِ عَلَيْهِ، وَتَفْوِيضِ الْأَمْرِ إِلَيْهِ - تَعَالَى - وَأُخْرَى صِفَةُ مَغَانِمَ فَيُقَدَّرُ مُبْتَدَأٌ لَمْ تَقْدِرُوا عَلَيْهَا بَعْدُ، لِمَا كَانَ فِيهَا مِنَ الْجَوْلَةِ، وَالْمُرَادُ: فَارِسُ وَالرُّومُ قَدْ أَحَاطَ اللَّهُ بِهَا عَلِمَ أَنَّهَا سَتَكُونُ لَكُمْ وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا لِأَنَّ قُدْرَتَهُ دَائِمَةٌ لَا تَخْتَصُّ بِشَيْءٍ دُونَ شَيْءٍ وَلَوْ قَاتَلَكُمُ الَّذِينَ كَفَرُوا بِالْحُدَيْبِيَةِ وَلَمْ يُصَالِحُوا لَوَلَّوُا الْأَدْبَارَ لَانْهَزَمُوا ثُمَّ لَا يَجِدُونَ وَلِيًّا يَحْرُسُهُمْ وَلَا نَصِيرًا يَنْصُرُهُمْ سُنَّةَ اللَّهِ مَصْدَرٌ مُؤَكَّدٌ بِمَضْمُونِ الْجُمْلَةِ قَبْلَهُ مِنْ هَزِيمَةِ الْكَافِرِينَ وَنَصْرِ الْمُؤْمِنِينَ، أَيْ سَنَّ اللَّهُ - تَعَالَى - ذَلِكَ سُنَّةً الَّتِي قَدْ خَلَتْ مَضَتْ فِي الْأُمَمِ كَمَا قَالَ - تَعَالَى - لأَغْلِبَنَّ أَنَا وَرُسُلِي [الْمُجَادَلَةُ 21] مِنْ قَبْلُ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا تَغْيِيرًا مِنْهُ وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ أَيْ كَفَّارَ مَكَّةَ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ بِالْحُدَيْبِيَةِ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ فَإِنَّ ثَمَانِينَ طَافُوا بِعَسْكَرِكُمْ لِيُصِيبُوا مِنْكُمْ غِرَّةً فَأُخِذُوا، فَأُتِيَ بِهِمْ رَسُولُ اللَّهِ ﷺ فَعَفَا عَنْهُمْ، وَخَلَّى سَبِيلَهُمْ، فَكَانَ ذَلِكَ سَبَبَ الصُّلْحِ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ مِنْ مُقَاتَلَتِهِمْ، وَقَرَأَ أَبُو عَمْرٍو بِالتَّحْتِيَّةِ بَصِيرًا فَيُجَازِيهِمْ عَلَيْهِ هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ عَنِ الْوُصُولِ إِلَيْهِ وَالْهَدْيَ مَعْكُوفًا عَلَيْكُمْ، مَعْكُوفًا: مَحْبُوسًا، حَالَ أَنْ يَبْلُغَ مَحِلَّهُ الَّذِي يُنْحَرُ فِيهِ عَادَةً وَهُوَ الْحَرَمُ بَدَلُ اشْتِمَالٍ وَلَوْلَا رِجَالٌ مُؤْمِنُونَ وَنِسَاءٌ مُؤْمِنَاتٌ مَوْجُودُونَ بِمَكَّةَ مَعَ الْكُفَّارِ لَمْ تَعْلَمُوهُمْ بِصِفَةِ الْإِيمَانِ أَنْ تَطَؤُهُمْ تَقْتُلُوهُمْ مَعَ الْكُفَّارِ لَوْ أَذِنَ لَكُمْ فِي الْفَتْحِ، بَدَلُ اشْتِمَالٍ فَتُصِيبَكُمْ مِنْهُمْ مَنْ جِهَتِهِمْ مَعَرَّةٌ مَكْرُوهٌ، بِوُجُوبِ الدِّيَةِ، أَوِ الْكَفَّارَةِ بِقَتْلِهِمْ، أَوِ التَّأَسُّفِ عَلَيْهِمْ، أَوْ غَيْرِ ذَلِكَ بِغَيْرِ عِلْمٍ مِنْكُمْ بِهِ، وَضَمَائِرُ الْغَيْبَةِ بِهِ لِلصِّنْفَيْنِ بِتَغْلِيبِ الذُّكُورِ، وَجَوَابُ لَوْلَا مَحْذُوفٌ أَيْ لَأَذِنَ لَكُمْ فِي الْفَتْحِ لَكِنْ لَمْ يُؤْذَنْ فِيهِ حِينَئِذٍ لِيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ مَنْ يَشَاءُ كَالْمُؤْمِنِينَ الْمَذْكُورِينَ لَوْ تَزَيَّلُوا تَمَيَّزُوا عَنِ الْكُفَّارِ لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ مِنْ أَهْلِ مَكَّةَ حِينَئِذٍ بِأَنْ نَأْذَنَ لَكُمْ فِي فَتْحِهَا عَذَابًا أَلِيمًا مُؤْلِمًا إِذْ جَعَلَ مُتَعَلِّقٌ بِعَذَّبْنَا الَّذِينَ كَفَرُوا فَاعِلٌ فِي قُلُوبِهِمُ الْحَمِيَّةَ الْأَنَفَةُ مِنَ الشَّيْءِ حَمِيَّةُ الْجَاهِلِيَّةِ بَدَلٌ مِنْ حَمِيَّةٍ، وَهِيَ صَدُّهُمْ رَسُولَ اللَّهِ ﷺ وَأَصْحَابَهُ عَنِ الْمَسْجِدِ الْحَرَامِ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ فَصَالَحُوهُمْ، عَلَى أَنَّ هَذَا يَعُودُ مِنْ قَابِلٍ، وَلَمْ يَلْحَقْهُمْ مِنَ الْحَمِيَّةِ مَا لَحِقَ الْكُفَّارَ حَتَّى يُقَاتِلُوهُمْ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ، وَأُضِيفَتْ إِلَى التَّقْوَى لِأَنَّهَا سَبَبُهَا وَكَانُوا أَحَقَّ بِهَا مِنَ الْكُفَّارِ وَأَهْلَهَا عَطْفُ تَفْسِيرٍ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا أَيْ لَمْ يَزَلْ مُتَّصِفًا بِذَلِكَ، وَمِنْ مَعْلُومِهِ تَعَالَى أَنَّ الْمُؤْمِنِينَ أَهْلُهَا لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ رَأَى رَسُولُ اللَّهِ ﷺ فِي النَّوْمِ عَامَ الْحُدَيْبِيَةِ قَبْلَ خُرُوجِهِ أَنَّهُ يَدْخُلُ مَكَّةَ هُوَ وَأَصْحَابُهُ آمِنِينَ وَيَحْلِقُونَ رُؤُوسَهُمْ وَيُقَصِّرُونَ، فَأَخْبَرَ بِذَلِكَ أَصْحَابَهُ فَفَرِحُوا، فَلَمَّا خَرَجُوا مَعَهُ وَصَدَّهُمُ الْكَفَّارُ بِالْحُدَيْبِيَةِ وَرَجَعُوا، وَشَقَّ عَلَيْهِمْ ذَلِكَ، وَرَابَ بَعْضُ الْمُنَافِقِينَ نَزَلَتْ، وَقَوْلُهُ تَعَالَى: بِالْحَقِّ مُتَعَلِّقٌ بِصَدَقَ، أَوْ حَالٌ مِنَ الرُّؤْيَا، وَمَا بَعْدَهَا تَفْسِيرٌ لَهَا لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُؤُوسَكُمْ أَيْ جَمِيعَ شُعُورِهَا وَمُقَصِّرِينَ شُعُورَهَا، وَهُمَا حَالَانِ مُقَدَّرَتَانِ لَا تَخَافُونَ حَالٌ مُؤَكَّدَةٌ أَوِ اسْتِئْنَافٌ: أَيْ لَا تَخَافُونَ بَعْدَ ذَلِكَ فَعَلِمَ فِي الصُّلْحِ مَا لَمْ تَعْلَمُوا مِنَ الصَّلَاحِ فَجَعَلَ مِنْ دُونِ ذَلِكَ أَيِ الدُّخُولِ فَتْحًا قَرِيبًا هُوَ فَتْحُ خَيْبَرَ، وَتَحَقَّقَتِ الرُّؤْيَا فِي الْعَامِ الْقَابِلِ، وَيَأْتِي الْكَلَامُ عَلَى تَفْسِيرِ بَقِيَّةِ السُّورَةِ فِي الْخَصَائِصِ إِنْ شَاءَ اللَّهُ تَعَالَى.
Translation
✧ Mention of what Allah, glorified and exalted be He, revealed concerning the campaign of al-Hudaybiyah: Allah, glorified and exalted be He, said: "Indeed, We have granted you a clear conquest" clear and manifest. This is a report about the treaty of al-Hudaybiyah, and He called it a conquest because it came after his victory over the polytheists until they asked him for a truce, and it led to the conquest of Makkah, and through it the Prophet ﷺ became free to deal with the rest of the Arabs, so he fought them and conquered places. Al-Bukhari narrated from Anas ؓ regarding the verse, he said: The conquest is the treaty of al-Hudaybiyah. He also narrated from al-Bara' ؓ - he said: You consider the conquest to be the conquest of Makkah, and the conquest of Makkah was indeed a conquest, but we consider the conquest to be the Pledge of al-Ridwan on the day of al-Hudaybiyah. Al-Hafiz, may Allah have mercy on him, said, meaning His statement, exalted be He: "Indeed, We have granted you a clear conquest." This is a point over which there was ancient disagreement. The verification is that it differs according to the intended meaning of the verses. His statement, exalted be He, "Indeed, We have granted you a clear conquest," the intended meaning of conquest here is al-Hudaybiyah, because it was the beginning of the clear conquest for the Muslims due to what resulted from the truce that took place, namely security, cessation of war, and the ability of those who feared entering Islam and reaching Madinah to do so, as happened with Khalid b. al-Walid, 'Amr b. al-'As, and others. Then the causes followed one another until the conquest was completed. Al-Zuhri said: There was no conquest in Islam before the conquest of al-Hudaybiyah greater than it. Disbelief was only where fighting was, but when all people felt secure, they spoke to one another and debated in conversation and dispute, and no one who understood anything was spoken to about Islam but he hastened to enter it. In those two years there entered into Islam as many as had entered before that or more. As for His statement, exalted be He, in this surah: "and He rewarded them with a near conquest," the intended meaning is the conquest of Khaybar according to the correct view, because in it abundant spoils were obtained, and Khaybar was distributed to the people of al-Hudaybiyah. As for His statement, exalted be He: "so He made, besides that, a near conquest," the intended meaning is al-Hudaybiyah. As for His statement, exalted be He: "When Allah's help comes and the conquest," and the Prophet's ﷺ statement, "There is no emigration after the conquest," the intended meaning is the conquest of Makkah by agreement, and that it was a prelude to the greatest conquest after which people entered Allah's religion in multitudes. Thus the truce had that meaning, and since the story of al-Hudaybiyah was a prelude to the conquest, it was called a conquest, because conquest in the language is the opening of something closed, and the truce was closed until Allah, exalted be He, opened it. Among the causes of its opening was the Muslims being turned away from the House; so in outward appearance it was an injustice to the Muslims, but in inward reality it was honor for them. For because of the security that prevailed among them, people mixed with one another without objection, and the Muslims made the polytheists hear the Quran and debated with them about Islam openly and securely, whereas before they would not speak of that among them except secretly. Those whose Islam had been hidden became apparent, so the polytheists were humiliated from where they sought honor, and were vanquished from where they sought victory. "That Allah may forgive you what preceded of your sin and what will follow" - the lam is for the final cause; forgiveness was made a cause of the conquest in that it is a consequence of striving against the disbelievers and striving for the exaltation of the religion, the removal of polytheism, and the perfecting of deficient souls by compulsion, so that it gradually becomes by choice, and the deliverance of the weak from the hands of the oppressors. Discussion of this verse has preceded at the end of the points of the Mi'raj, and a completion of it will come in the Khasa'is. "And complete His favor upon you" with the mentioned conquest - His favor by exalting the religion and adding kingship to prophethood for you - "and guide you" in conveying the message and establishing the rites of religion "to a straight path," a straight way on which He keeps you firm, and it is the religion of Islam, "and that Allah may help you with a mighty help," a help possessing might with no humiliation alongside it. "It is He who sent down tranquility" - steadfastness and assurance - "into the hearts of the believers" so that they remain firm, so that souls are not disturbed and feet do not slip, "that they might increase in faith" - certainty - "along with their faith" - their certitude through the firmness of creed and the soul's assurance in it, or He sent down in it calm toward what the Messenger of Allah ﷺ brought, that they might increase in faith in the laws along with their faith in Allah and the Last Day. "And to Allah belong the soldiers of the heavens and the earth," so if He willed to support His religion by other than you, He would do so. "And Allah is ever Knowing of His creation, Wise in His making," meaning He has not ceased to be described with that. Then He, exalted be He, mentioned the story concerning the Messenger of Allah ﷺ and his companions until He reached the mention of the pledge. So He, mighty and majestic be He, said: "Indeed, those who pledge allegiance to you with the Pledge of al-Ridwan at al-Hudaybiyah are only pledging allegiance to Allah," meaning they are not pledging allegiance to anyone but Allah, that is, that pledge is not with the Messenger of Allah ﷺ but with Allah, exalted be He. Then He, exalted be He, mentioned what the hypocrites would use as an excuse when they met the Messenger of Allah ﷺ. So He, blessed and exalted be He, said: "Those who were left behind of the Bedouins" around Madinah, whom Allah, exalted be He, left behind from accompanying you when you asked them to go out with you to Makkah, out of fear that Quraysh would confront you in the year of al-Hudaybiyah when you returned from it, "will say, 'Our properties and our families kept us busy,'" from going out with you, "so ask forgiveness for us" from Allah, exalted be He, for abandoning going out with you. He, glorified and exalted be He, said, denying them: "They say with their tongues" - that is, in seeking forgiveness and making excuses - "what is not in their hearts," so they are liars in their excuse. "Say, 'Then who' - an interrogative with the meaning of negation, that is, no one - 'could prevent Allah from you anything if He intended for you harm'" - with fathah on the dad - meaning what harms you, such as killing, loss in property and family, and punishment for staying behind - "or with dammah" - meaning leanness and bad condition - "or if He intended for you benefit," what is contrary to that, because they thought that their staying behind from the Messenger of Allah ﷺ would ward off harm from them and bring them benefit by safety in their persons and properties. So He, blessed and exalted be He, informed them that if He intended for them any of that, no one could ward it off. Rather "here and in what follows" is for moving from one point to another. "Allah is ever Acquainted with what you do," so He knows your staying behind and your intention in it. "But you thought that the Messenger and the believers would never return to their families," meaning you thought that the enemy would destroy them and they would not return, and the absence of return was made attractive in your hearts, so it took hold, "and you assumed an evil assumption," this and other than it, "and you were a ruined people," with waw and ra', plural of ba'ir, meaning perishing before Allah, exalted be He, by this assumption. "And whoever does not believe in Allah and His Messenger, indeed We have prepared" - We have readied and made ready - "for the disbelievers a blazing fire," an intense fire. "And to Allah belongs the dominion of the heavens and the earth," He manages it as He wills. "He forgives whom He wills and punishes whom He wills," since there is no obligation upon Him. "And Allah is ever Forgiving, Merciful," and He has not ceased to be described with that. Then He mentioned that when the Prophet ﷺ and his companions departed to spoils to take them, those left behind sought to go out for worldly gain. So He, blessed and exalted be He, said: "Those left behind" - the aforementioned - "will say, when you set out for spoils to take them" - these are the spoils of Khaybar, for when he ﷺ returned from al-Hudaybiyah, he stayed in Madinah for a period, then raided Khaybar with those who witnessed al-Hudaybiyah and conquered it, and gained much wealth, which he allotted specifically to them - "'Let us follow you,'" leave us, "'that we might take from them.' They wish to change the words of Allah." Hamzah and al-Kisa'i read with kasrah on the kaf, and it is the plural of kalam, meaning His promises of the spoils of Khaybar to the people of al-Hudaybiyah specifically. "Say, 'You will never follow us,'" a negation with the meaning of prohibition. "Thus Allah said before," that is, before our return. "Then they will say, 'Rather, you envy us,'" that we should obtain spoils with you, so you said that. "Nay, they do not understand" - they know - "except a little" of religion. Of them "say to those left behind of the Bedouins" - the aforementioned - optionally: "You will be called to a people of great might" - those possessing severe strength - "you will fight them" - a state anticipated, which is what is called to in meaning - "or they will submit," so there will be no fighting. "So if you obey" in fighting them, "Allah will give you a good reward," which is spoils in this world and Paradise in the Hereafter. "But if you turn away as you turned away before" from al-Hudaybiyah, "He will punish you with a painful punishment," hurting. "There is no blame upon the blind, nor blame upon the lame, nor blame upon the sick," a sin in abandoning jihad. "And whoever obeys Allah and His Messenger, He will admit him" - with ya' and nun - "to gardens beneath which rivers flow." He detailed the promise and summarized the threat to emphasize the promise, because of the precedence of His mercy. Then He adorned that by repeating it by way of generalization, so He said: "And whoever turns away, He will punish him likewise with a painful punishment," since intimidation here is more beneficial than encouragement. Then He, exalted be He, mentioned those who pledged beneath the tree. So He, mighty and majestic be He, said: "Allah was certainly pleased with the believers when they pledged allegiance to you at al-Hudaybiyah beneath the tree." It was a samurah as narrated by Ibn Jarir and Ibn Abi Hatim from Salamah, or a sidrah as narrated by Muslim from Jabir. "Allah, exalted be He, knew what was in their hearts" of truthfulness and fidelity, "so He sent down tranquility" - assurance and calmness of soul by encouragement - "upon them." Then He mentioned what He rewarded them for that, so He said: "and He rewarded them with a near conquest," which is the conquest of Khaybar after their return from al-Hudaybiyah, "and abundant spoils they will take" from the Jews of Khaybar. Khaybar had estates and wealth, so the Messenger of Allah ﷺ divided it among them. "And Allah is ever Mighty, Wise," meaning He has not ceased to be described with that. "Allah has promised you abundant spoils that you will take" from the conquests that will be opened to you until the Day of Resurrection, "so He hastened this for you," meaning the spoils of Khaybar. Then He reminded them of His favor upon them in restraining the hands of the enemy from them. So He, exalted be He, said: "and He restrained the hands of people from you" concerning your families when you went out and the Jews intended them, so Allah, mighty and majestic be He, cast terror into their hearts. It is also said: He restrained the hands of the people of Makkah by the truce. "And that this restraining or the hastened spoils" - conjoined to an implied phrase, meaning that you may be grateful for it - "may be a sign," a mark, "for the believers," by which they know that they are in a station with Allah, exalted be He, or that the Messenger of Allah ﷺ was truthful in his promise to them of the conquest of Khaybar upon his return from al-Hudaybiyah, "and that He may guide you to a straight path," that is, the path of reliance on Him and entrusting the matter to Him, exalted be He. "And another" - an adjective of spoils so an omitted subject is assumed - "which you did not have power over yet," because of the troop in it; the intended meaning is Persia and Byzantium. "Allah has encompassed it," He knew that it would be yours. "And Allah is ever, over all things, Powerful," because His power is perpetual and not specific to one thing rather than another. "And if those who disbelieve had fought you" at al-Hudaybiyah and made no truce, "they would have turned their backs," they would have been routed, "then they would not find a protector" to guard them "or a helper" to aid them. "The established way of Allah" - an infinitive emphasizing the content of the preceding sentence of the rout of the disbelievers and the victory of the believers, meaning Allah, exalted be He, has ordained that as a custom - "which has passed before," gone by among the nations, as He, exalted be He, said: "I and My messengers will surely prevail" [al-Mujadilah 21], "and you will never find in the way of Allah any change," any alteration by Him. "And it is He who restrained their hands from you," meaning the disbelievers of Makkah, "and your hands from them in the hollow of Makkah" at al-Hudaybiyah, "after He had given you victory over them." For eighty men circled your camp to catch you unawares, but they were captured and brought to the Messenger of Allah ﷺ, and he pardoned them and released them, and that was the cause of the truce. "And Allah is ever, of what you do," in fighting them - and Abu 'Amr read with the under-pointed letter - "Seeing," so He will recompense them for it. "They are the ones who disbelieved and turned you away from the Sacred Mosque," from reaching it, "while the sacrificial animals were withheld," meaning detained, from reaching their place of sacrifice, "a state" of their not reaching their place where they are normally slaughtered, which is the Sanctuary "as an inclusive substitute." "And if not for believing men and believing women" present in Makkah with the disbelievers "whom you did not know," by the attribute of faith, "you would trample them," kill them along with the disbelievers if He had permitted you to conquer, "as an inclusive substitute," "and there would befall you from them" - from their direction - "blame" something disliked, by the obligation of blood money or expiation for killing them, or grief over them, or other than that, "without knowledge" from you of it. The pronouns of the absent refer to the two groups with the masculine predominating. The answer to "if not for" is omitted, meaning He would have permitted you to conquer, but permission for that was not given then, "so that Allah might admit to His mercy whom He wills," such as the mentioned believers. "If they had separated," distinguished themselves from the disbelievers, "We would have punished those who disbelieved among them," from the people of Makkah at that time, by permitting you to conquer it, "with a painful punishment," hurting. "When" is connected to "We would have punished." "Those who disbelieved" is the subject. "In their hearts" He placed "the zeal," the disdain for something, "the zeal of ignorance," as a substitute for "zeal," which is their turning the Messenger of Allah ﷺ and his companions away from the Sacred Mosque. "So Allah sent down His tranquility upon His Messenger and upon the believers," so they made peace with them on the condition that he would return the next year, and they were not overtaken by the zeal that overtook the disbelievers, so as to fight them. "And He bound them to the word of piety" - there is no god but Allah, Muhammad is the Messenger of Allah - and it was attributed to piety because it is its cause, "and they were more entitled to it and its people," a conjunctive explanation, "and Allah is ever, of all things, Knowing," meaning He has not ceased to be described with that. Among what He, exalted be He, knows is that the believers are its people. "Allah has certainly fulfilled His Messenger's vision in truth." The Messenger of Allah ﷺ saw in sleep in the year of al-Hudaybiyah before his departure that he would enter Makkah, he and his companions, in security, and shave their heads and shorten. He informed his companions of that, and they rejoiced. When they went out with him and the disbelievers turned them away at al-Hudaybiyah and they returned, that was hard on them, and some hypocrites had doubts, so it was revealed. His statement, exalted be He, "in truth" is connected to "fulfilled" or is a state from "the vision," and what follows is its explanation: "You will certainly enter the Sacred Mosque, if Allah wills, in security, with heads shaved" - that is, all their hair - "and shortened," their hair; these are two anticipated states, "not fearing," a state of emphasis or a new sentence: meaning you will not fear after that. "He knew" in the truce "what you did not know" of benefit, "so He made, besides that," meaning the entry, "a near conquest," which is the conquest of Khaybar, and the vision was fulfilled in the following year. The discussion of the interpretation of the rest of the surah will come in the Khasa'is, if Allah, exalted be He, wills.
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