Tarikh (al-Tabari) 1337
The Treaty of al-Hudaybiyah
الْإِشَارَةِ إِلَى بَعْضِ الْحِكَمِ الَّتِي تَضَمَّنَتْهَا هَذِهِ الْهُدْنَةُ وَهِيَ أَكْبَرُ وَأَجَلُّ مِنْ أَنْ يُحِيطَ بِهَا إِلَّا اللَّهُ الَّذِي أَحْكَمَ أَسْبَابَهَا، فَوَقَعَتِ الْغَايَةُ عَلَى الْوَجْهِ الَّذِي اقْتَضَتْهُ حِكْمَتُهُ وَحَمْدُهُ. فَمِنْهَا: أَنَّهَا كَانَتْ مُقَدِّمَةً بَيْنَ يَدَيِ الْفَتْحِ الْأَعْظَمِ الَّذِي أَعَزَّ اللَّهُ بِهِ رَسُولَهُ وَجُنْدَهُ، وَدَخَلَ النَّاسُ بِهِ فِي دِينِ اللَّهِ أَفْوَاجًا، فَكَانَتْ هَذِهِ الْهُدْنَةُ بَابًا لَهُ وَمِفْتَاحًا وَمُؤْذِنًا بَيْنَ يَدَيْهِ، وَهَذِهِ عَادَةُ اللَّهِ سُبْحَانَهُ فِي الْأُمُورِ الْعِظَامِ الَّتِي يَقْضِيهَا قَدَرًا وَشَرْعًا أَنْ يُوَطِّئَ لَهَا بَيْنَ يَدَيْهَا مُقَدِّمَاتٍ وَتَوْطِئَاتٍ تُؤْذِنُ بِهَا وَتَدُلُّ عَلَيْهَا. وَمِنْهَا: أَنَّ هَذِهِ الْهُدْنَةَ كَانَتْ مِنْ أَعْظَمِ الْفُتُوحِ ؛ فَإِنَّ النَّاسَ أَمِنَ بَعْضُهُمْ بَعْضًا، وَاخْتَلَطَ الْمُسْلِمُونَ بِالْكُفَّارِ، وَبَادَءُوهُمْ بِالدَّعْوَةِ وَأَسْمَعُوهُمُ الْقُرْآنَ، وَنَاظَرُوهُمْ عَلَى الْإِسْلَامِ جَهْرَةً آمِنِينَ، وَظَهَرَ مَنْ كَانَ مُخْتَفِيًا بِالْإِسْلَامِ، وَدَخَلَ فِيهِ فِي مُدَّةَ الْهُدْنَةِ مَنْ شَاءَ اللَّهُ أَنْ يَدْخُلَ، وَلِهَذَا سَمَّاهُ اللَّهُ فَتْحًا مُبِينًا. قَالَ ابن قتيبة: قَضَيْنَا لَكَ قَضَاءً عَظِيمًا. وَقَالَ مجاهد: هُوَ مَا قَضَى اللَّهُ لَهُ بِالْحُدَيْبِيَةِ. وَحَقِيقَةُ الْأَمْرِ أَنَّ الْفَتْحَ - فِي اللُّغَةِ - فَتْحُ الْمُغْلَقِ، وَالصُّلْحُ الَّذِي حَصَلَ مَعَ الْمُشْرِكِينَ بِالْحُدَيْبِيَةِ كَانَ مَسْدُودًا مُغْلَقًا حَتَّى فَتَحَهُ اللَّهُ، وَكَانَ مِنْ أَسْبَابِ فَتْحِهِ صَدُّ رَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ عَنِ الْبَيْتِ، وَكَانَ فِي الصُّورَةِ الظَّاهِرَةِ ضَيْمًا وَهَضْمًا لِلْمُسْلِمِينَ، وَفِي الْبَاطِنِ عِزًّا وَفَتْحًا وَنَصْرًا، وَكَانَ رَسُولُ اللَّهِ ﷺ يَنْظُرُ إِلَى مَا وَرَاءَهُ مِنَ الْفَتْحِ الْعَظِيمِ وَالْعِزِّ وَالنَّصْرِ مِنْ وَرَاءِ سِتْرٍ رَقِيقٍ، وَكَانَ يُعْطِي الْمُشْرِكِينَ كُلَّ مَا سَأَلُوهُ مِنَ الشُّرُوطِ الَّتِي لَمْ يَحْتَمِلْهَا أَكْثَرُ أَصْحَابِهِ وَرُءُوسُهُمْ، وَهُوَ ﷺ يَعْلَمُ مَا فِي ضِمْنِ هَذَا الْمَكْرُوهِ مِنْ مَحْبُوبٍ ( وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ ) [ الْبَقَرَةُ 216 ]. وَرُبَّمَا كَانَ مَكْرُوهُ النُّفُوسِ إِلَى مَحْبُوبِهَا سَبَبًا مَا مِثْلُهُ سَبَبُ فَكَانَ يَدْخُلُ عَلَى تِلْكَ الشُّرُوطِ دُخُولَ وَاثِقٍ بِنَصْرِ اللَّهِ لَهُ وَتَأْيِيدِهِ، وَأَنَّ الْعَاقِبَةَ لَهُ، وَأَنَّ تِلْكَ الشُّرُوطَ وَاحْتِمَالَهَا هُوَ عَيْنُ النُّصْرَةِ، وَهُوَ مِنْ أَكْبَرِ الْجُنْدِ الَّذِي أَقَامَهُ الْمُشْتَرِطُونَ وَنَصَبُوهُ لِحَرْبِهِمْ وَهُمْ لَا يَشْعُرُونَ، فَذَلُّوا مِنْ حَيْثُ طَلَبُوا الْعِزَّ، وَقُهِرُوا مِنْ حَيْثُ أَظْهَرُوا الْقُدْرَةَ وَالْفَخْرَ وَالْغَلَبَةَ، وَعَزَّ رَسُولُ اللَّهِ ﷺ وَعَسَاكِرُ الْإِسْلَامِ مِنْ حَيْثُ انْكَسَرُوا لِلَّهِ وَاحْتَمَلُوا الضَّيْمَ لَهُ وَفِيهِ، فَدَارَ الدَّوْرُ وَانْعَكَسَ الْأَمْرُ وَانْقَلَبَ الْعِزُّ بِالْبَاطِلِ ذُلًّا بِحَقٍّ، وَانْقَلَبَتِ الْكَسْرَةُ لِلَّهِ عِزًّا بِاللَّهِ، وَظَهَرَتْ حِكْمَةُ اللَّهِ وَآيَاتُهُ وَتَصْدِيقُ وَعْدِهِ وَنُصْرَةُ رَسُولِهِ عَلَى أَتَمِّ الْوُجُوهِ وَأَكْمَلِهَا الَّتِي لَا اقْتِرَاحَ لِلْعُقُولِ وَرَاءَهَا. وَمِنْهَا: مَا سَبَّبَهُ سُبْحَانَهُ لِلْمُؤْمِنِينَ مِنْ زِيَادَةِ الْإِيمَانِ وَالْإِذْعَانِ وَالِانْقِيَادِ عَلَى مَا أَحَبُّوا وَكَرِهُوا، وَمَا حَصَلَ لَهُمْ فِي ذَلِكَ مِنَ الرِّضَى بِقَضَاءِ اللَّهِ وَتَصْدِيقِ مَوْعُودِهِ، وَانْتِظَارِ مَا وُعِدُوا بِهِ، وَشُهُودِ مِنَّةِ اللَّهِ وَنِعْمَتِهِ عَلَيْهِمْ بِالسَّكِينَةِ الَّتِي أَنْزَلَهَا فِي قُلُوبِهِمْ أَحْوَجَ مَا كَانُوا إِلَيْهَا فِي تِلْكَ الْحَالِ الَّتِي تُزَعْزَعُ لَهَا الْجِبَالُ، فَأَنْزَلَ اللَّهُ عَلَيْهِمْ مِنْ سَكِينَتِهِ مَا اطْمَأَنَّتْ بِهِ قُلُوبُهُمْ وَقَوِيَتْ بِهِ نُفُوسُهُمْ وَازْدَادُوا بِهِ إِيمَانًا. وَمِنْهَا: أَنَّهُ سُبْحَانَهُ جَعَلَ هَذَا الْحُكْمَ الَّذِي حَكَمَ بِهِ لِرَسُولِهِ وَلِلْمُؤْمِنِينَ سَبَبًا لِمَا ذَكَرَهُ مِنَ الْمَغْفِرَةِ لِرَسُولِهِ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَلِإِتْمَامِ نِعْمَتِهِ عَلَيْهِ، وَلِهِدَايَتِهِ الصِّرَاطَ الْمُسْتَقِيمَ، وَنَصْرِهِ النَّصْرَ الْعَزِيزَ، وَرِضَاهُ بِهِ، وَدُخُولِهِ تَحْتَهُ، وَانْشِرَاحِ صَدْرِهِ بِهِ، مَعَ مَا فِيهِ مِنَ الضَّيْمِ وَإِعْطَاءِ مَا سَأَلُوهُ، كَانَ مِنَ الْأَسْبَابِ الَّتِي نَالَ بِهَا الرَّسُولُ وَأَصْحَابُهُ ذَلِكَ، وَلِهَذَا ذَكَرَهُ اللَّهُ سُبْحَانَهُ جَزَاءً وَغَايَةً، وَإِنَّمَا يَكُونُ ذَلِكَ عَلَى فِعْلٍ قَامَ بِالرَّسُولِ وَالْمُؤْمِنِينَ عِنْدَ حُكْمِهِ تَعَالَى وَفَتْحِهِ. وَتَأَمَّلْ كَيْفَ وَصَفَ - سُبْحَانَهُ - النَّصْرَ بِأَنَّهُ عَزِيزٌ فِي هَذَا الْمَوْطِنِ ثُمَّ ذَكَرَ إِنْزَالَ السَّكِينَةِ فِي قُلُوبِ الْمُؤْمِنِينَ فِي هَذَا الْمَوْطِنِ الَّذِي اضْطَرَبَتْ فِيهِ الْقُلُوبُ وَقَلِقَتْ أَشَدَّ الْقَلَقِ، فَهِيَ أَحْوَجُ مَا كَانَتْ إِلَى السَّكِينَةِ، فَازْدَادُوا بِهَا إِيمَانًا إِلَى إِيمَانِهِمْ، ثُمَّ ذَكَرَ سُبْحَانَهُ بَيْعَتَهُمْ لِرَسُولِهِ وَأَكَّدَهَا بِكَوْنِهَا بَيْعَةً لَهُ سُبْحَانَهُ، وَأَنَّ يَدَهُ تَعَالَى كَانَتْ فَوْقَ أَيْدِيهِمْ إِذْ كَانَتْ يَدُ رَسُولِ اللَّهِ ﷺ كَذَلِكَ، وَهُوَ رَسُولُهُ وَنَبِيُّهُ، فَالْعَقْدُ مَعَهُ عَقْدٌ مَعَ مُرْسِلِهِ، وَبَيْعَتُهُ بَيْعَتُهُ، فَمَنْ بَايَعَهُ فَكَأَنَّمَا بَايَعَ اللَّهَ، وَيَدُ اللَّهِ فَوْقَ يَدِهِ، وَإِذَا كَانَ ( الْحَجَرُ الْأَسْوَدُ يَمِينَ اللَّهِ فِي الْأَرْضِ، فَمَنْ صَافَحَهُ وَقَبَّلَهُ فَكَأَنَّمَا صَافَحَ اللَّهَ وَقَبَّلَ يَمِينَهُ ) فَيَدُ رَسُولِ اللَّهِ ﷺ أَوْلَى بِهَذَا مِنَ الْحَجَرِ الْأَسْوَدِ. ثُمَّ أَخْبَرَ أَنَّ نَاكِثَ هَذِهِ الْبَيْعَةِ إِنَّمَا يَعُودُ نَكْثُهُ عَلَى نَفْسِهِ، وَأَنَّ لِلْمُوَفِّي بِهَا أَجْرًا عَظِيمًا، فَكُلُّ مُؤْمِنٍ قَدْ بَايَعَ اللَّهَ عَلَى لِسَانِ رَسُولِهِ بَيْعَةً عَلَى الْإِسْلَامِ وَحُقُوقِهِ، فَنَاكِثٌ وَمُوفٍ. ثُمَّ ذَكَرَ حَالَ مَنْ تَخَلَّفَ عَنْهُ مِنَ الْأَعْرَابِ، وَظَنَّهُمْ أَسْوَأَ الظَّنِّ بِاللَّهِ أَنَّهُ يَخْذُلُ رَسُولَهُ وَأَوْلِيَاءَهُ وَجُنْدَهُ وَيُظْفِرُ بِهِمْ عَدُوَّهُمْ فَلَنْ يَنْقَلِبُوا إِلَى أَهْلِيهِمْ، وَذَلِكَ مِنْ جَهْلِهِمْ بِاللَّهِ وَأَسْمَائِهِ وَصِفَاتِهِ وَمَا يَلِيقُ بِهِ، وَجَهْلِهِمْ بِرَسُولِهِ وَمَا هُوَ أَهْلٌ أَنْ يُعَامِلَهُ بِهِ رَبُّهُ وَمَوْلَاهُ. ثُمَّ أَخْبَرَ سُبْحَانَهُ عَنْ رِضَاهُ عَنِ الْمُؤْمِنِينَ بِدُخُولِهِمْ تَحْتَ الْبَيْعَةِ لِرَسُولِهِ وَأَنَّهُ سُبْحَانَهُ عَلِمَ مَا فِي قُلُوبِهِمْ حِينَئِذٍ مِنَ الصِّدْقِ وَالْوَفَاءِ وَكَمَالِ الِانْقِيَادِ وَالطَّاعَةِ، وَإِيثَارِ اللَّهِ وَرَسُولِهِ عَلَى مَا سِوَاهُ، فَأَنْزَلَ اللَّهُ السَّكِينَةَ وَالطُّمَأْنِينَةَ وَالرِّضَى فِي قُلُوبِهِمْ، وَأَثَابَهُمْ عَلَى الرِّضَى بِحُكْمِهِ وَالصَّبْرِ لِأَمْرِهِ فَتْحًا قَرِيبًا وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا، وَكَانَ أَوَّلُ الْفَتْحِ وَالْمَغَانِمِ فَتْحَ خَيْبَرَ وَمَغَانِمَهَا، ثُمَّ اسْتَمَرَّتِ الْفُتُوحُ وَالْمَغَانِمُ إِلَى انْقِضَاءِ الدَّهْرِ. وَوَعَدَهُمْ سُبْحَانَهُ مَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا، وَأَخْبَرَهُمْ أَنّهُ عَجَّلَ لَهُمْ هَذِهِ الْغَنِيمَةَ، وَفِيهَا قَوْلَانِ: أَحَدُهُمَا: أَنَّهُ الصُّلْحُ الَّذِي جَرَى بَيْنَهُمْ وَبَيْنَ عَدُوِّهِمْ، وَالثَّانِي: أَنَّهَا فَتْحُ خَيْبَرَ وَغَنَائِمُهَا. ثُمَّ قَالَ ( وَكَفَّ أَيْدِيَ النَّاسِ عَنْكُمْ ) [ الْفَتْحِ: 20 ] فَقِيلَ: أَيْدِيَ أَهْلِ مَكَّةَ أَنْ يُقَاتِلُوهُمْ، وَقِيلَ: أَيْدِيَ الْيَهُودِ حِينَ هَمُّوا بِأَنْ يَغْتَالُوا مَنْ بِالْمَدِينَةِ بَعْدَ خُرُوجِ رَسُولِ اللَّهِ ﷺ بِمَنْ مَعَهُ مِنَ الصَّحَابَةِ مِنْهَا. وَقِيلَ: هُمْ أَهْلُ خَيْبَرَ وَحُلَفَاؤُهُمُ الَّذِينَ أَرَادُوا نَصْرَهُمْ مِنْ أَسَدٍ وَغَطَفَانَ. وَالصَّحِيحُ تَنَاوُلُ الْآيَةِ لِلْجَمِيعِ. وَقَوْلُهُ: ( وَلِتَكُونَ آيَةً لِلْمُؤْمِنِينَ ) قِيلَ: هَذِهِ الْفِعْلَةُ الَّتِي فَعَلَهَا بِكُمْ وَهِيَ كَفُّ أَيْدِي أَعْدَائِكُمْ عَنْكُمْ مَعَ كَثْرَتِهِمْ، فَإِنَّهُمْ حِينَئِذٍ كَانَ أَهْلُ مَكَّةَ وَمَنْ حَوْلَهَا وَأَهْلُ خَيْبَرَ وَمَنْ حَوْلَهَا وَأَسَدٌ وَغَطَفَانُ، وَجُمْهُورُ قَبَائِلِ الْعَرَبِ أَعْدَاءً لَهُمْ، وَهُمْ بَيْنَهُمْ كَالشَّامَةِ، فَلَمْ يَصِلُوا إِلَيْهِمْ بِسُوءٍ، فَمِنْ آيَاتِ اللَّهِ سُبْحَانَهُ كَفُّ أَيْدِي أَعْدَائِهِمْ عَنْهُمْ، فَلَمْ يَصِلُوا إِلَيْهِمْ بِسُوءٍ مَعَ كَثْرَتِهِمْ وَشِدَّةِ عَدَاوَتِهِمْ، وَتَوَلِّي حِرَاسَتِهِمْ وَحِفْظِهِمْ فِي مَشْهَدِهِمْ وَمَغِيبِهِمْ، وَقِيلَ: هِيَ فَتْحُ خَيْبَرَ، جَعَلَهَا آيَةً لِعِبَادِهِ الْمُؤْمِنِينَ وَعَلَامَةً عَلَى مَا بَعْدَهَا مِنَ الْفُتُوحِ، فَإِنَّ اللَّهَ سُبْحَانَهُ وَعَدَهُمْ مَغَانِمَ كَثِيرَةً وَفُتُوحًا عَظِيمَةً، فَعَجَّلَ لَهُمْ فَتْحَ خَيْبَرَ وَجَعَلَهَا آيَةً لِمَا بَعْدَهَا وَجَزَاءً لِصَبْرِهِمْ وَرِضَاهُمْ يَوْمَ الْحُدَيْبِيَةِ وَشُكْرَانًا، وَلِهَذَا خَصَّ بِهَا وَبِغَنَائِمِهَا مَنْ شَهِدَ الْحُدَيْبِيَةَ. ثُمَّ قَالَ: ( وَيَهْدِيَكُمْ صِرَاطًا مُسْتَقِيمًا )، فَجَمَعَ لَهُمْ إِلَى النَّصْرِ وَالظَّفَرِ وَالْغَنَائِمِ الْهِدَايَةَ، فَجَعَلَهُمْ مَهْدِيِّينَ مَنْصُورِينَ غَانِمِينَ، ثُمَّ وَعَدَهُمْ مَغَانِمَ كَثِيرَةً وَفُتُوحًا أُخْرَى لَمْ يَكُونُوا ذَلِكَ الْوَقْتَ قَادِرِينَ عَلَيْهَا، فَقِيلَ: هِيَ مَكَّةُ، وَقِيلَ: هِيَ فَارِسُ وَالرُّومُ، وَقِيلَ: الْفُتُوحُ الَّتِي بَعْدَ خَيْبَرَ مِنْ مَشَارِقِ الْأَرْضِ وَمَغَارِبهَا. ثُمَّ أَخْبَرَ سُبْحَانَهُ أَنَّ الْكُفَّارَ لَوْ قَاتَلُوا أَوْلِيَاءَهُ ، لَوَلَّى الْكُفَّارُ الْأَدْبَارَ غَيْرَ مَنْصُورِينَ، وَأَنَّ هَذِهِ سُنَّتُهُ فِي عِبَادِهِ قَبْلَهُمْ، وَلَا تَبْدِيلَ لِسُنَّتِهِ. فَإِنْ قِيلَ: فَقَدْ قَاتَلُوهُمْ يَوْمَ أُحُدٍ وَانْتَصَرُوا عَلَيْهِمْ وَلَمْ يُوَلُّوا الْأَدْبَارَ ؟ قِيلَ: هَذَا وَعْدٌ مُعَلَّقٌ بِشَرْطٍ مَذْكُورٍ فِي غَيْرِ هَذَا الْمَوْضِعِ، وَهُوَ الصَّبْرُ وَالتَّقْوَى، وَفَاتَ هَذَا الشَّرْطُ يَوْمَ أُحُدٍ بِفَشَلِهِمُ الْمُنَافِي لِلصَّبْرِ، وَتَنَازُعِهِمْ وَعِصْيَانِهِمُ الْمُنَافِي لِلتَّقْوَى، فَصَرَفَهُمْ عَنْ عَدُوِّهِمْ، وَلَمْ يَحْصُلِ الْوَعْدُ لِانْتِفَاءِ شَرْطِهِ. ثُمّ ذَكَرَ - سُبْحَانَهُ - أَنَّهُ هُوَ الَّذِي كَفَّ أَيْدِيَ بَعْضِهِمْ عَنْ بَعْضٍ مِنْ بَعْدِ أَنْ أَظْفَرَ الْمُؤْمِنِينَ بِهِمْ؛ لِمَا لَهُ فِي ذَلِكَ مِنَ الْحِكَمِ الْبَالِغَةِ الَّتِي مِنْهَا: أَنَّهُ كَانَ فِيهِمْ رِجَالٌ وَنِسَاءٌ قَدْ آمَنُوا وَهُمْ يَكْتُمُونَ إِيمَانَهُمْ، لَمْ يَعْلَمْ بِهِمُ الْمُسْلِمُونَ، فَلَوْ سَلَّطَكُمْ عَلَيْهِمْ لَأَصَبْتُمْ أُولَئِكَ بِمَعَرَّةِ الْجَيْشِ، وَكَانَ يُصِيبُكُمْ مِنْهُمْ مَعَرَّةُ الْعُدْوَانِ وَالْإِيقَاعِ بِمَنْ لَا يَسْتَحِقُّ الْإِيقَاعَ بِهِ. وَذَكَرَ سُبْحَانَهُ حُصُولَ الْمَعَرَّةِ بِهِمْ مِنْ هَؤُلَاءِ الْمُسْتَضْعَفِينَ الْمُسْتَخْفِينَ بِهِمْ؛ لِأَنَّهَا مُوجَبُ الْمَعَرَّةِ الْوَاقِعَةِ مِنْهُمْ بِهِمْ، وَأَخْبَرَ سُبْحَانَهُ أَنَّهُمْ لَوْ زَايَلُوهُمْ وَتَمَيَّزُوا مِنْهُمْ لَعَذَّبَ أَعْدَاءَهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا؛ إِمَّا بِالْقَتْلِ وَالْأَسْرِ وَإِمَّا بِغَيْرِهِ، وَلَكِنْ دَفَعَ عَنْهُمْ هَذَا الْعَذَابَ لِوُجُودِ هَؤُلَاءِ الْمُؤْمِنِينَ بَيْنَ أَظْهُرِهِمْ كَمَا كَانَ يَدْفَعُ عَنْهُمْ عَذَابَ الِاسْتِئْصَالِ وَرَسُولُهُ بَيْنَ أَظْهُرِهِمْ. ثُمَّ أَخْبَرَ سُبْحَانَهُ عَمَّا جَعَلَهُ الْكُفَّارُ فِي قُلُوبِهِمْ مِنْ حَمِيَّةِ الْجَاهِلِيَّةِ الَّتِي مَصْدَرُهَا الْجَهْلُ وَالظُّلْمُ الَّتِي لِأَجْلِهَا صَدُّوا رَسُولَهُ وَعِبَادَهُ عَنْ بَيْتِهِ، وَلَمْ يُقِرُّوا بِبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وَلَمْ يُقِرُّوا لِمُحَمَّدٍ بِأَنَّهُ رَسُولُ اللَّهِ مَعَ تَحَقُّقِهِمْ صِدْقَهُ وَتَيَقُّنِهِمْ صِحَّةَ رِسَالَتِهِ بِالْبَرَاهِينِ الَّتِي شَاهَدُوهَا وَسَمِعُوا بِهَا فِي مُدَّةِ عِشْرِينَ سَنَةً، وَأَضَافَ هَذَا الْجَعْلَ إِلَيْهِمْ وَإِنْ كَانَ بِقَضَائِهِ وَقَدَرِهِ كَمَا يُضَافُ إِلَيْهِمْ سَائِرُ أَفْعَالِهِمُ الَّتِي هِيَ بِقُدْرَتِهِمْ وَإِرَادَتِهِمْ. ثُمَّ أَخْبَرَ - سُبْحَانَهُ - أَنَّهُ أَنْزَلَ فِي قَلْبِ رَسُولِهِ وَأَوْلِيَائِهِ مِنَ السَّكِينَةِ مَا هُوَ مُقَابِلٌ لِمَا فِي قُلُوبِ أَعْدَائِهِ مِنْ حَمِيَّةِ الْجَاهِلِيَّةِ، فَكَانَتِ السَّكِينَةُ حَظَّ رَسُولِهِ وَحِزْبِهِ، وَحَمِيَّةُ الْجَاهِلِيَّةِ حَظَّ الْمُشْرِكِينَ وَجُنْدِهِمْ، ثُمَّ أَلْزَمَ عِبَادَهُ الْمُؤْمِنِينَ كَلِمَةَ التَّقْوَى، وَهِيَ جِنْسٌ يَعُمُّ كُلَّ كَلِمَةٍ يُتَّقَى اللَّهُ بِهَا، وَأَعْلَى نَوْعِهَا كَلِمَةُ الْإِخْلَاصِ، وَقَدْ فُسِّرَتْ بِبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وَهِيَ الْكَلِمَةُ الَّتِي أَبَتْ قُرَيْشٌ أَنْ تَلْتَزِمَهَا، فَأَلْزَمَهَا اللَّهُ أَوْلِيَاءَهُ وَحِزْبَهُ، وَإِنَّمَا حَرَمَهَا أَعْدَاءَهُ صِيَانَةً لَهَا عَنْ غَيْرِ كُفْئِهَا، وَأَلْزَمَهَا مَنْ هُوَ أَحَقُّ بِهَا وَأَهْلُهَا، فَوَضَعَهَا فِي مَوْضِعَهَا وَلَمْ يُضَيِّعْهَا بِوَضْعِهَا فِي غَيْرِ أَهْلِهَا، وَهُوَ الْعَلِيمُ بِمَحَالِّ تَخْصِيصِهِ وَمَوَاضِعِهِ. ثُمَّ أَخْبَرَ سُبْحَانَهُ أَنَّهُ صَدَقَ رَسُولَهُ رُؤْيَاهُ فِي دُخُولِهِمُ الْمَسْجِدَ آمِنِينَ، وَأَنَّهُ سَيَكُونُ وَلَا بُدَّ، وَلَكِنْ لَمْ يَكُنْ قَدْ آنَ وَقْتُ ذَلِكَ فِي هَذَا الْعَامِ، وَاللَّهُ سُبْحَانَهُ عَلِمَ مِنْ مَصْلَحَةِ تَأْخِيرِهِ إِلَى وَقْتِهِ مَا لَمْ تَعْلَمُوا أَنْتُمْ، فَأَنْتُمْ أَحْبَبْتُمُ اسْتِعْجَالَ ذَلِكَ، وَالرَّبُّ تَعَالَى يَعْلَمُ مِنْ مَصْلَحَةِ التَّأْخِيرِ وَحِكْمَتِهِ مَا لَمْ تَعْلَمُوهُ، فَقَدَّمَ بَيْنَ يَدَيْ ذَلِكَ فَتْحًا قَرِيبًا تَوْطِئَةً لَهُ وَتَمْهِيدًا. ثُمَّ أَخْبَرَهُمْ بِأَنَّهُ هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ، فَقَدْ تَكَفَّلَ اللَّهُ لِهَذَا الْأَمْرِ بِالتَّمَامِ وَالْإِظْهَارِ عَلَى جَمِيعِ أَدْيَانِ أَهْلِ الْأَرْضِ، فَفِي هَذَا تَقْوِيَةٌ لِقُلُوبِهِمْ وَبِشَارَةٌ لَهُمْ وَتَثْبِيتٌ، وَأَنْ يَكُونُوا عَلَى ثِقَةٍ مِنْ هَذَا الْوَعْدِ الَّذِي لَا بُدَّ أَنْ يُنْجِزَهُ، فَلَا تَظُنُّوا أَنَّ مَا وَقَعَ مِنَ الْإِغْمَاضِ وَالْقَهْرِ يَوْمَ الْحُدَيْبِيَةِ نُصْرَةً لِعَدُوِّهِ، وَلَا تَخَلِّيًا عَنْ رَسُولِهِ وَدِينِهِ، كَيْفَ وَقَدْ أَرْسَلَهُ بِدِينِهِ الْحَقِّ وَوَعَدَهُ أَنْ يُظْهِرَهُ عَلَى كُلِّ دِينٍ سِوَاهُ. ثُمَّ ذَكَرَ - سُبْحَانَهُ - رَسُولَهُ وَحِزْبَهُ الَّذِينَ اخْتَارَهُمْ لَهُ، وَمَدَحَهُمْ بِأَحْسَنِ الْمَدْحِ، وَذَكَرَ صِفَاتِهِمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، فَكَانَ فِي هَذَا أَعْظَمُ الْبَرَاهِينِ عَلَى صِدْقِ مَنْ جَاءَ بِالتَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ، وَأَنَّ هَؤُلَاءِ هُمُ الْمَذْكُورُونَ فِي الْكُتُبِ الْمُتَقَدِّمَةِ بِهَذِهِ الصِّفَاتِ الْمَشْهُورَةِ فِيهِمْ، لَا كَمَا يَقُولُ الْكُفَّارُ عَنْهُمْ: إِنَّهُمْ مُتَغَلِّبُونَ طَالِبُو مُلْكٍ وَدُنْيَا، وَلِهَذَا لَمَّا رَآهُمْ نَصَارَى الشَّامِ وَشَاهَدُوا هَدْيَهُمْ وَسِيرَتَهُمْ وَعَدْلَهُمْ وَعِلْمَهُمْ وَرَحْمَتَهُمْ وَزُهْدَهُمْ فِي الدُّنْيَا وَرَغْبَتَهُمْ فِي الْآخِرَةِ، قَالُوا: مَا الَّذِينَ صَحِبُوا الْمَسِيحَ بِأَفْضَلَ مِنْ هَؤُلَاءِ. وَكَانَ هَؤُلَاءِ النَّصَارَى أَعْرَفَ بِالصَّحَابَةِ وَفَضْلِهِمْ مِنَ الرَّافِضَةِ أَعْدَائِهِمْ، وَالرَّافِضَةُ تَصِفُهُمْ بِضِدِّ مَا وَصَفَهُمُ اللَّهُ بِهِ فِي هَذِهِ الْآيَةِ وَغَيْرِهَا، وَ: ( مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا ) [ الْكَهْفِ: 17 ].
Translation
✧ POINTING TO SOME OF THE WISDOMS CONTAINED IN THIS TRUCE It is greater and more sublime than can be encompassed except by God, who perfected its causes, so that the goal came about in the manner required by His wisdom and His praise. Among them: it was a preliminary before the greatest conquest by which God honored His Messenger and his troops, and through which people entered God’s religion in throngs. Thus this truce was a gate to it, a key, and a herald before it. This is God’s custom—glory be to Him—in great affairs that He decrees by destiny and law: to prepare for them preliminary steps and arrangements that announce them and point to them. Among them: this truce was one of the greatest conquests, for people became safe from one another, Muslims mixed with the disbelievers, called them to Islam openly, made them hear the Quran, and debated with them about Islam publicly and safely. Those who had concealed their Islam came out, and during the period of the truce, whomever God willed entered it. For this reason God called it a clear victory. Ibn Qutaybah said: “We have granted you a great victory.” Mujāhid said: “It is what God decreed for him at al-Ḥudaybiyah.” The reality of the matter is that “victory” (fatḥ)—linguistically—is the opening of what is closed. The peace that was achieved with the polytheists at al-Ḥudaybiyah had been blocked and closed until God opened it. Among the causes of its opening was the turning away of the Messenger of God ﷺ and his companions from the House. In outward appearance it was harm and humiliation for the Muslims, but inwardly it was honor, victory, and help. The Messenger of God ﷺ was looking beyond it to the great victory, honor, and help behind a thin veil. He granted the polytheists everything they asked of the conditions that most of his companions and their leaders could not bear, while he ﷺ knew what lay within this disliked thing of what is beloved: “Perhaps you dislike a thing while it is good for you” [al-Baqarah 216]. Perhaps what souls dislike becomes a cause leading to what they love—a cause like no other cause. So he entered into those conditions with the confidence of one certain of God’s help and support for him, that the outcome would be his, and that bearing those conditions was the very essence of victory. It was among the greatest of the armies that the condition-makers raised and set up for their own war while unaware. Thus they were humbled from where they sought honor, and subdued from where they displayed power, pride, and dominance. The Messenger of God ﷺ and the armies of Islam were honored from where they broke themselves for God and bore harm for Him and in Him. The cycle turned, the matter was reversed, the honor through falsehood turned into humiliation through truth, and the brokenness for God turned into honor through God. God’s wisdom and signs appeared, and the confirmation of His promise and the support of His Messenger in the most complete and perfect manner, beyond which no intellect can imagine. Among them: what God—glory be to Him—caused for the believers of increased faith, submission, and compliance in what they loved and disliked, and what they obtained thereby of contentment with God’s decree, belief in His promise, awaiting what they were promised, and witnessing God’s favor and blessing upon them through the tranquility He sent down into their hearts at the time they most needed it—in that situation that would shake mountains. God sent down upon them of His tranquility what calmed their hearts, strengthened their souls, and increased them in faith. Among them: He—glory be to Him—made this judgment that He decreed for His Messenger and the believers a cause for what He mentioned of forgiveness for His Messenger of his previous and future sins, for the completion of His favor upon him, for guiding him to the straight path, for supporting him with mighty help, for His pleasure with him, for his entering under it, and for the expansion of his breast through it—despite the harm in it and the granting of what they asked. It was among the causes by which the Messenger and his companions attained that. Therefore God—glory be to Him—mentioned it as recompense and goal, and it only comes about through an action undertaken by the Messenger and the believers at His—the Most High’s—judgment and victory. Consider how He—glory be to Him—described the help as “mighty” in this place, then mentioned sending down tranquility into the believers’ hearts in this place where hearts were disturbed and anxious with the severest anxiety. They were most in need of tranquility, and through it they increased in faith upon their faith. Then He—glory be to Him—mentioned their pledge to His Messenger, confirming it by its being a pledge to Him—glory be to Him—and that His—the Most High’s—hand was above their hands, since the hand of the Messenger of God ﷺ was likewise; he is His Messenger and Prophet. The contract with him is a contract with his Sender, and his pledge is His pledge. Whoever pledges to him is as if he pledged to God, and God’s hand is above his hand. If “the Black Stone is God’s right hand on earth, and whoever touches and kisses it is as if he shook hands with God and kissed His right hand,” then the hand of the Messenger of God ﷺ is more deserving of this than the Black Stone. Then He informed that whoever breaks this pledge only brings its breaking upon himself, and that whoever fulfills it will have a great reward. Every believer has pledged to God through the tongue of His Messenger a pledge of Islam and its rights—some break it and some fulfill it. Then He mentioned the condition of those Bedouins who stayed behind, their thinking the worst thoughts of God—that He would abandon His Messenger, His friends, and His troops, and give their enemy victory over them so that they would never return to their families. That was due to their ignorance of God, His names, His attributes, and what befits Him, and their ignorance of His Messenger and what his Lord and Master is worthy of doing with him. Then He—glory be to Him—informed of His pleasure with the believers for their entering under the pledge to His Messenger, and that He—glory be to Him—knew what was in their hearts at that time of truthfulness, fidelity, complete compliance and obedience, and preferring God and His Messenger over all else. So God sent down tranquility, calm, and contentment into their hearts, and rewarded them for contentment with His judgment and patience with His command with a near victory and abundant spoils they would take. The first of the victory and spoils was the conquest of Khaybar and its spoils, then victories and spoils continued until the end of time. He promised them—glory be to Him—abundant spoils they would take, and informed them that He hastened this booty for them. Concerning it there are two views: one, that it is the peace that took place between them and their enemy; the second, that it is the conquest of Khaybar and its spoils. Then He said: “And He restrained the hands of people from you” [al-Fatḥ 20]. It was said: the hands of the people of Makkah from fighting them; and it was said: the hands of the Jews when they intended to assassinate those in Madinah after the Messenger of God ﷺ left with the companions who were with him; and it was said: they are the people of Khaybar and their allies from Asad and Ghaṭafān who wanted to help them. The correct view is that the verse includes all of them. His saying: “And that it may be a sign for the believers” [al-Fatḥ 20]. It was said: this deed that He did for you—restraining the hands of your enemies from you despite their great number—for at that time the people of Makkah and its surroundings, the people of Khaybar and its surroundings, Asad, Ghaṭafān, and the majority of Arab tribes were enemies to them, and they were among them like a mole. Yet no harm reached them. Among God’s signs—glory be to Him—is the restraining of the hands of their enemies from them, so no harm reached them despite their great number and intense enmity, and His undertaking their protection and guarding in their presence and absence. And it was said: it is the conquest of Khaybar, which He made a sign for His believing servants and a marker of the conquests after it. For God—glory be to Him—promised them abundant spoils and great conquests, and hastened for them the conquest of Khaybar, making it a sign for what followed and a reward for their patience and contentment on the day of al-Ḥudaybiyah, and as gratitude. For this reason it and its spoils were reserved for those who witnessed al-Ḥudaybiyah. Then He said: “And He guides you to a straight path” [al-Fatḥ 20]. He combined for them, along with help, victory, and spoils, guidance, making them guided, helped, and gaining spoils. Then He promised them abundant spoils and other conquests they were not capable of at that time. It was said: it is Makkah; and it was said: it is Persia and Byzantium; and it was said: the conquests after Khaybar in the east and west of the earth. Then He—glory be to Him—informed that if the disbelievers fought His friends, the disbelievers would turn their backs, not being helped, and that this is His way with His servants before them, and there is no change to His way. If it is said: but they fought them on the day of Uḥud and gained victory over them, and did not turn their backs? It is said: this is a promise conditioned upon a condition mentioned elsewhere, namely patience and God-consciousness. This condition was missed on the day of Uḥud due to their failure, which negates patience, and their dispute and disobedience, which negates God-consciousness. So He turned them away from their enemy, and the promise did not come about because its condition was absent. Then He—glory be to Him—mentioned that He is the one who restrained the hands of some from others after He had given the believers victory over them, because of the profound wisdoms in that, among which: among them were men and women who had believed while concealing their faith, unknown to the Muslims. Had He given you power over them, you would have struck those people with the harm of the army, and the harm of aggression and striking those who did not deserve to be struck would have befallen you. He—glory be to Him—mentioned the occurrence of the harm to them from these weak and hidden ones because it is the cause of the harm that would occur from them to them. He—glory be to Him—informed that if they had separated from them and been distinguished from them, He would have punished His enemies with a painful punishment in this world—either by killing and capture or otherwise. But He warded off this punishment from them because of the presence of these believers among them, just as He used to ward off the punishment of extermination from them while His Messenger was among them. Then He—glory be to Him—informed of what the disbelievers placed in their hearts of the arrogance of ignorance, whose source is ignorance and wrongdoing, for the sake of which they turned His Messenger and His servants away from His House, did not acknowledge “In the name of God, the Most Compassionate, the Most Merciful,” and did not acknowledge Muhammad as the Messenger of God despite their certainty of his truthfulness and their conviction of the soundness of his message through the proofs they witnessed and heard over twenty years. He attributed this placing to them, even though it is by His decree and destiny, just as all their actions that are by their own power and will are attributed to them. Then He—glory be to Him—informed that He sent down into the heart of His Messenger and His friends of tranquility what corresponds to what is in the hearts of His enemies of the arrogance of ignorance. Thus tranquility was the portion of His Messenger and His party, and the arrogance of ignorance was the portion of the polytheists and their troops. Then He obliged His believing servants to the word of God-consciousness—a category that includes every word by which God is feared. Its highest type is the word of sincerity, and it has been interpreted as “In the name of God, the Most Compassionate, the Most Merciful.” It is the word that Quraysh refused to adhere to. God obliged His friends and His party to it, and deprived His enemies of it to protect it from those unworthy of it. He obliged those who are more deserving of it and its people, placing it in its proper place and not wasting it by placing it with those unworthy of it. He is the Knower of the places of His special distinction and its locations. Then He—glory be to Him—informed that He confirmed His Messenger’s vision of their entering the mosque safely, and that it would surely happen, but its time had not yet come in that year. God—glory be to Him—knew of the benefit of delaying it to its time what you did not know. You loved hastening it, while the Lord—the Most High—knows of the benefit of delay and its wisdom what you do not know. So He placed before that a near victory as a preparation and paving for it. Then He informed them that He is the one who sent His Messenger with guidance and the religion of truth to make it prevail over all religion. God has guaranteed for this matter its completion and manifestation over all the religions of the people of the earth. In this is strengthening for their hearts, glad tidings for them, and confirmation, and that they should be confident in this promise that must be fulfilled. Do not think that what occurred of disregard and subjugation on the day of al-Ḥudaybiyah was support for His enemy or abandonment of His Messenger and His religion. How could that be, when He sent him with His true religion and promised to make it prevail over every religion besides it? Then He—glory be to Him—mentioned His Messenger and His party whom He chose for him, praising them with the best praise, and mentioned their attributes in the Torah and the Gospel. In this was the greatest proof of the truthfulness of the one who brought the Torah, the Gospel, and the Quran, and that these are the ones mentioned in the previous scriptures with these well-known attributes—not as the disbelievers say about them: that they are usurpers seeking kingship and worldly gain. For this reason, when the Christians of Syria saw them and witnessed their guidance, conduct, justice, knowledge, mercy, asceticism in this world, and desire for the Hereafter, they said: “Those who accompanied the Messiah are not better than these.” These Christians knew the Companions and their virtue better than the Rāfiḍah, their enemies, who describe them with the opposite of what God described them in this verse and elsewhere. “Whomever God guides is the guided one, and whomever He leads astray—you will never find for him a guiding friend” [al-Kahf 17].
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No grade is recorded for this wording. Ask what scholars say about its grade