Tarikh (al-Tabari) 1415
The Conquest of Makkah
الْفَتْحِ الْأَعْظَمِ الَّذِي أَعَزَّ اللَّهُ بِهِ دِينَهُ وَرَسُولَهُ، وَجُنْدَهُ وَحِزْبَهُ الْأَمِينَ، وَاسْتَنْقَذَ بِهِ بَلَدَهُ وَبَيْتَهُ الَّذِي جَعَلَهُ هُدًى لِلْعَالَمِينَ مِنْ أَيْدِي الْكُفَّارِ وَالْمُشْرِكِينَ، وَهُوَ الْفَتْحُ الَّذِي اسْتَبْشَرَ بِهِ أَهْلُ السَّمَاءِ، وَضَرَبَتْ أَطْنَابُ عِزِّهِ عَلَى مَنَاكِبِ الْجَوْزَاءِ، وَدَخَلَ النَّاسُ بِهِ فِي دِينِ اللَّهِ أَفْوَاجًا، وَأَشْرَقَ بِهِ وَجْهُ الْأَرْضِ ضِيَاءً وَابْتِهَاجًا، خَرَجَ لَهُ رَسُولُ اللَّهِ ﷺ بِكَتَائِبِ الْإِسْلَامِ، وكَانَتْ صُلْحُ الْحُدَيْبِيَةِ مُقَدِّمَةً وَتَوْطِئَةً بَيْنَ يَدَيْ هَذَا الْفَتْحِ الْعَظِيمِ ، أَمِنَ النَّاسُ بِهِ وَكَلَّمَ بَعْضُهُمْ بَعْضًا وَنَاظَرَهُ فِي الْإِسْلَامِ وَتَمَكَّنَ مَنِ اخْتَفَى مِنَ الْمُسْلِمِينَ بِمَكَّةَ مِنْ إِظْهَارِ دِينِهِ، وَالدَّعْوَةِ إِلَيْهِ، وَالْمُنَاظَرَةِ عَلَيْهِ، وَدَخَلَ بِسَبَبِهِ بَشَرٌ كَثِيرٌ فِي الْإِسْلَامِ، وَلِهَذَا سَمَّاهُ اللَّهُ فَتْحًا فِي قَوْلِهِ: ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) [ الْفَتْحِ: 1 ]، نَزَلَتْ فِي شَأْنِ الْحُدَيْبِيَةِ، فَقَالَ عمر: يَا رَسُولَ اللَّهِ أَوَفَتْحٌ هُوَ ؟ قَالَ: " نَعَمْ ". وَأَعَادَ سُبْحَانَهُ وَتَعَالَى ذِكْرَ كَوْنِهِ فَتْحًا، فَقَالَ: ( لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ ) إِلَى قَوْلِهِ: ( فَعَلِمَ مَا لَمْ تَعْلَمُوا فَجَعَلَ مِنْ دُونِ ذَلِكَ فَتْحًا قَرِيبًا ) [ الْفَتْحِ: 27 ] وَهَذَا شَأْنُهُ - سُبْحَانَهُ - أَنْ يُقَدِّمَ بَيْنَ يَدَيِ الْأُمُورِ الْعَظِيمَةِ مُقَدِّمَاتٍ تَكُونُ كَالْمَدْخَلِ إِلَيْهَا، الْمُنَبِّهَةِ عَلَيْهَا، كَمَا قَدَّمَ بَيْنَ يَدَيْ قِصَّةِ الْمَسِيحِ، وَخَلْقِهِ مِنْ غَيْرِ أَبٍ، قِصَّةَ زَكَرِيَّا وَخَلْقَ الْوَلَدِ لَهُ مَعَ كَوْنِهِ كَبِيرًا لَا يُولَدُ لِمِثْلِهِ، وَكَمَا قَدَّمَ بَيْنَ يَدَيْ نَسْخِ الْقِبْلَةِ قِصَّةَ الْبَيْتِ وَبِنَائِهِ وَتَعْظِيمِهِ، وَالتَّنْوِيهَ بِهِ وَذِكْرَ بَانِيهِ وَتَعْظِيمِهِ وَمَدْحِهِ، وَوَطَّأَ قَبْلَ ذَلِكَ كُلِّهِ بِذِكْرِ النَّسْخِ وَحِكْمَتِهِ الْمُقْتَضِيَةِ لَهُ، وَقُدْرَتِهِ الشَّامِلَةِ لَهُ، وَهَكَذَا مَا قَدَّمَ بَيْنَ يَدَيْ مَبْعَثِ رَسُولِهِ ﷺ مِنْ قِصَّةِ الْفِيلِ، وَبِشَارَاتِ الْكُهَّانِ بِهِ، وَغَيْرِ ذَلِكَ، وَكَذَلِكَ الرُّؤْيَا الصَّالِحَةُ لِرَسُولِ اللَّهِ ﷺ كَانَتْ مُقَدِّمَةً بَيْنَ يَدَيِ الْوَحْيِ فِي الْيَقَظَةِ، وَكَذَلِكَ الْهِجْرَةُ كَانَتْ مُقَدِّمَةً بَيْنَ يَدَيِ الْأَمْرِ بِالْجِهَادِ، وَمَنْ تَأَمَّلَ أَسْرَارَ الشَّرْعِ وَالْقَدَرِ، رَأَى مِنْ ذَلِكَ مَا تَبْهَرُ حِكْمَتُهُ الْأَلْبَابَ. وَقَدْ ذَكَرَهَا اللَّهُ تَعَالَى فِي الْقُرْآنِ فِي غَيْرِ مَوْضِعٍ، فَقَالَ تَعَالَى: لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ أُولَئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى الْآيَةَ ( الْحَدِيدِ: 10 ). وَقَالَ تَعَالَى: إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا ( النَّصْرِ ) قَالَ ابْنُ عَبَّاسٍ ؓ غَزَا رَسُولُ اللَّهِ ﷺ غَزْوَةَ الْفَتْحِ فِي رَمَضَانَ. قَالَ الزُّهْرِيُّ: وَسَمِعْتُ سَعِيدَ بْنَ الْمُسَيِّبِ يَقُولُ مِثْلَ ذَلِكَ، رَوَاهُ الْبُخَارِيُّ. تَنْبِيه لَا خِلَافَ أَنَّ هَذِهِ الْغَزْوَةَ كَانَتْ فِي رَمَضَانَ، كَمَا فِي الصَّحِيحِ، وَغَيْرِهِ، وَعَنِ ابْنِ عَبَّاسٍ قَالَ: ابْنُ شِهَابٍ كَمَا عِنْدَ الْبَيْهَقِيِّ مِنْ طَرِيقِ عَقِيلٍ: لَا أَدْرِي أَخَرَجَ فِي شَعْبَانَ فَاسْتَقْبَلَ رَمَضَانَ، أَوْ خَرَجَ فِي رَمَضَانَ بَعْدَ مَا دَخَلَ ؟ وَرَوَاهُ الْبَيْهَقِيُّ مِنْ طَرِيقِ ابْنِ أَبِي حَفْصَةَ عَنِ الزُّهْرِيِّ بِإِسْنَادٍ صَحِيحٍ. قَالَ: صَبَّحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ لِثَلَاثَ عَشْرَةَ خَلَتْ مِنْ رَمَضَانَ. وَرَوَى الْإِمَامُ أَحْمَدُ بِإِسْنَادٍ صَحِيحٍ عَنْ أَبِي سَعِيدٍ ؓ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ عَامَ الْفَتْحِ لِلَيْلَتَيْنِ خَلَتَا مِنْ شَهْرِ رَمَضَانَ، وَهَذَا يَدْفَعُ التَّرَدُّدَ الْمَاضِيَ، وَيُعَيِّنُ يَوْمَ الْخُرُوجِ، وَقَوْلُ الزُّهْرِيِّ يُعَيِّنُ يَوْمَ الدُّخُولِ، وَيُعْطِي أَنَّهُ أَقَامَ فِي الطَّرِيقِ اثْنَيْ عَشَرَ يَوْمًا. قَالَ الْحَافِظُ: وَأَمَّا مَا قَالَهُ الْوَاقِدِيُّ أَنَّهُ خَرَجَ لِعَشَرٍ خَلَوْنَ مِنْ رَمَضَانَ فَلَيْسَ بِقَوِيٍّ لِمُخَالَفَتِهِ مَا هُوَ أَصَحُّ مِنْهُ، قُلْتُ: قَدْ وَافَقَ الْوَاقِدِيَّ عَلَى ذَلِكَ ابْنُ إِسْحَاقَ وَغَيْرُهُ، وَرَوَاهُ إِسْحَاقُ بْنُ رَاهَوَيْهِ بِسَنَدٍ صَحِيحٍ عَنِ ابْنِ عَبَّاسٍ، وَعِنْدَ مُسْلِمٍ أَنَّهُ دَخَلَ لِسِتَّ عَشْرَةَ، وَلِأَحْمَدَ لِثَمَانِي عَشْرَةَ، وَفِي أُخْرَى لِثِنْتَيْ عَشْرَةَ، وَالْجَمْعُ بَيْنَ هَاتَيْنِ بِحَمْلِ إِحْدَاهُمَا عَلَى مَا مَضَى وَالْأُخْرَى عَلَى مَا بَقِيَ، وَالَّذِي فِي الْمَغَازِي: دَخَلَ لِتِسْعَ عَشْرَةَ مَضَتْ وَهُوَ مَحْمُولٌ عَلَى الِاخْتِلَافِ فِي أَوَّلِ الشَّهْرِ. وَوَقَعَ فِي أُخْرَى: بِالشَّكِّ فِي تِسْعَ عَشْرَةَ أَوْ سَبْعَ عَشْرَةَ وَرَوَى يَعْقُوبُ بْنُ سُفْيَانَ مِنْ طَرِيقِ الْحَسَنِ عَنْ جَمَاعَةٍ مِنْ مَشَايِخِهِ: أَنَّ الْفَتْحَ كَانَ فِي عِشْرِينَ مِنْ رَمَضَانَ، فَإِنْ ثَبَتَ حُمِلَ عَلَى أَنَّ مُرَادَهُ أَنَّهُ وَقَعَ فِي الْعَشْرِ الْأَوْسَطِ قَبْلَ أَنْ يَدْخُلَ الْأَخِيرُ.
Translation
✧ The Greatest Conquest, by which God honored His religion and His Messenger, and His army and His trusted party, and by which He rescued His city and His House, which He made a guidance for the worlds, from the hands of the disbelievers and polytheists. It is the conquest for which the people of heaven rejoiced, and whose ropes of glory were struck upon the shoulders of Gemini, and through which people entered the religion of God in throngs, and by which the face of the earth shone with light and joy. For it, the Messenger of God ﷺ went out with the battalions of Islam. The treaty of Al-Hudaybiyyah was a prelude and preparation before this great conquest. By it, people felt secure and spoke with one another and debated about Islam, and those Muslims who had hidden in Makkah were able to manifest their religion, call to it, and argue for it. Because of it, many people entered Islam. Therefore, God called it a conquest in His saying: "Indeed, We have given you a clear conquest" [Al-Fath: 1], which was revealed concerning Al-Hudaybiyyah. Umar said, "O Messenger of God, is it a conquest?" He said, "Yes." And He, glorified and exalted, again mentioned its being a conquest, saying: "God has certainly fulfilled His Messenger's vision in truth" up to His saying: "and He knew what you did not know, and made besides that a near conquest" [Al-Fath: 27]. This is His manner, glorified be He, to place before great matters preliminaries that serve as an entrance to them and draw attention to them, just as before the story of the Messiah and his creation without a father, He placed the story of Zechariah and the creation of a son for him despite his being old and not typically fathering; and just as before the change of the Qiblah, He placed the story of the House, its building, its veneration, its mention, and the name of its builder, his veneration, and praise; and before all that, He prepared with the mention of abrogation, its wisdom requiring it, and His comprehensive power over it. Similarly, before the sending of His Messenger ﷺ, He placed the story of the Elephant and the tidings of the soothsayers about him, among other things. Likewise, the righteous visions of the Messenger of God ﷺ were a prelude before the waking revelation. Likewise, the Hijrah was a prelude before the command to Jihad. Whoever reflects on the secrets of the Shariah and divine decree will see from that what dazzles the minds with its wisdom. God Almighty mentioned it in the Quran in more than one place. He, exalted, said: "Not equal among you are those who spent before the conquest and fought; those are greater in degree than those who spent afterwards and fought. And to all God has promised the best" [Al-Hadid: 10]. And He, exalted, said: "When the help of God and the conquest come, and you see people entering the religion of God in multitudes, then glorify with praise of your Lord and seek His forgiveness. Indeed, He is ever Accepting of repentance" [An-Nasr]. Ibn Abbas ؓ said: The Messenger of God ﷺ went on the expedition of the conquest in Ramadan. Az-Zuhri said: And I heard Said ibn al-Musayyib say the same. Narrated by Al-Bukhari. Note: There is no disagreement that this expedition was in Ramadan, as in the Sahih and elsewhere. From Ibn Abbas, Ibn Shihab said, as in Al-Bayhaqi through the route of Aqil: "I do not know whether he set out in Sha'ban and then Ramadan began, or he set out in Ramadan after it had begun." Al-Bayhaqi narrated it through the route of Ibn Abi Hafsah from Az-Zuhri with a sound chain. He said: The Messenger of God ﷺ arrived at Makkah on the thirteenth night of Ramadan. Imam Ahmad narrated with a sound chain from Abu Said ؓ who said: We set out with the Messenger of God ﷺ in the year of the conquest on the second night of Ramadan. This removes the previous hesitation and specifies the day of departure. Az-Zuhri's statement specifies the day of arrival, indicating that he stayed on the road twelve days. Al-Hafiz said: As for what Al-Waqidi said that he set out on the tenth of Ramadan, it is not strong because it contradicts what is more authentic. I say: Ibn Ishaq and others agreed with Al-Waqidi on that. Ishaq ibn Rahawayh narrated it with a sound chain from Ibn Abbas. In Muslim, it is that he entered on the sixteenth; in Ahmad, on the eighteenth; and in another, on the twelfth. The reconciliation between these two is by interpreting one as what had passed and the other as what remained. What is in Al-Maghazi is that he entered on the nineteenth, which is explained by the difference over the beginning of the month. In another version, there is doubt whether it was the nineteenth or seventeenth. Ya'qub ibn Sufyan narrated from the route of Al-Hasan from a group of his teachers that the conquest was on the twentieth of Ramadan. If this is established, it is understood to mean that it occurred in the middle ten days before the last ten began.
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