Sirat Ibn Hisham 1288
The revelation of Sūrat al-Fatḥ
[ ذِكْرُ كَفِّ الرَّسُولِ عَنْ الْقِتَالِ ] ثُمَّ ذَكَرَ مَحْبِسَهُ وَكَفَّهُ إيَّاهُ عَنْ الْقِتَالِ، بَعْدَ الظَّفَرِ مِنْهُ بِهِمْ، يَعْنِي النَّفَرَ الَّذِينَ أَصَابَ مِنْهُمْ وَكَفَّهُمْ عَنْهُ، ثُمَّ قَالَ تَعَالَى: وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا ثُمَّ قَالَ تَعَالَى: هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَنْ يَبْلُغَ مَحِلَّهُ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْمَعْكُوفُ: الْمَحْبُوسُ، قَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ: وَكَأَنَّ السُّمُوطَ عَكَّفَهُ السِّلْكُ بِعِطْفِي جَيْدَاءَ أُمِّ غَزَالِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَلَوْلَا رِجَالٌ مُؤْمِنُونَ وَنِسَاءٌ مُؤْمِنَاتٌ لَمْ تَعْلَمُوهُمْ أَنْ تَطَئُوهُمْ فَتُصِيبَكُمْ مِنْهُمْ مَعَرَّةٌ بِغَيْرِ عِلْمٍ وَالْمَعَرَّةُ: الْغُرْمُ: أَيْ أَنْ تُصِيبُوا مِنْهُمْ ( مَعَرَّةً ) بِغَيْرِ عِلْمٍ فَتُخْرِجُوا دِيَتَهُ، فَإِمَّا إثْمٌ فَلَمْ يُخَشِّهِ عَلَيْهِمْ. قَالَ ابْنُ هِشَامٍ: بَلَغَنِي عَنْ مُجَاهِدٍ أَنَّهُ قَالَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي الْوَلِيدِ بْنِ الْوَلِيدِ بْنِ الْمُغِيرَةِ، وَسَلَمَةَ بْنِ هِشَامٍ، وَعَيَّاشِ بْنِ أَبِي رَبِيعَةَ، وَأَبِي جَنْدَلِ بْنِ سُهَيْلٍ، وَأَشْبَاهِهِمْ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَالَ تَبَارَكَ وَتَعَالَى: إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ يَعْنِي سُهَيْلَ بْنَ عَمْرٍو حِينَ حَمِيَ أَنْ يَكْتُبَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، ثُمَّ قَالَ تَعَالَى: فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا أَيْ التَّوْحِيدُ، شَهَادَةُ أَنْ لَا إلَهَ إلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. ثُمَّ قَالَ تَعَالَى: لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ فَعَلِمَ مَا لَمْ تَعْلَمُوا أَيْ لِرُؤْيَا رَسُولِ اللَّهِ ﷺ الَّتِي رَأَى، أَنَّهُ سَيَدْخُلُ مَكَّةَ آمِنًا لَا يَخَافُ؛ يَقُولُ: مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ مَعَهُ لَا تَخَافُونَ فَعَلِمَ مِنْ ذَلِكَ مَا لَمْ تَعْلَمُوا فَجَعَلَ مِنْ دُونِ ذَلِكَ فَتْحًا قَرِيبًا صُلْحُ الْحُدَيْبِيَةِ. يَقُولُ الزُّهْرِيِّ: فَمَا فُتِحَ فِي الْإِسْلَامِ فَتْحٌ قَبْلَهُ كَانَ أَعْظَمَ مِنْهُ، إنَّمَا كَانَ الْقِتَالُ حَيْثُ الْتَقَى النَّاسُ؛ فَلَمَّا كَانَتْ الْهُدْنَةُ، وَوُضِعَتْ الْحَرْبُ، وَآمَنَ النَّاسُ بَعْضُهُمْ بَعْضًا، وَالْتَقَوْا فَتَفَاوَضُوا فِي الْحَدِيثِ وَالْمُنَازَعَةِ، فَلَمْ يُكَلِّمْ أَحَدٌ بِالْإِسْلَامِ يَعْقِلُ شَيْئًا إلَّا دَخَلَ فِيهِ، وَلَقَدْ دَخَلَ فِي تِينِكَ السَّنَتَيْنِ مِثْلُ مَنْ كَانَ فِي الْإِسْلَامِ قَبْلَ ذَلِكَ أَوْ أَكْثَرَ. قَالَ ابْنُ هِشَامٍ: وَالدَّلِيلُ عَلَى قَوْلِ الزُّهْرِيِّ أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ إلَى الْحُدَيْبِبَّةِ فِي أَلْفٍ وَأَرْبَعِ مِئَةٍ، فِي قَوْلِ جَابِرِ بْنِ عَبْدِ اللَّهِ، ثُمَّ خَرَجَ عَامَ فَتْحِ مَكَّةَ بَعْدَ ذَلِكَ بِسَنَتَيْنِ فِي عَشَرَةِ آلَافٍ
Translation
✧ [Mention of the Messenger's restraint from fighting] Then He mentioned his confinement and His restraint of him from fighting, after His enabling him to defeat them, meaning the group from whom He took some and restrained them from him. Then He, exalted is He, said: And it is He who withheld their hands from you and your hands from them in the belly of Makkah, after He had made you victorious over them; and Allah is ever Seer of what you do. Then He, exalted is He, said: They are the ones who disbelieved and barred you from the Sacred Mosque and the offering, detained from reaching its place of sacrifice. [Ibn Hisham's explanation of some unusual words] Ibn Hisham said: al-maʿkūf means the detained. Al-Aʿshā of Banū Qays b. Thaʿlaba said: It is as if the strings were bent by the thread at the two sides of the long-necked, mother of a gazelle. This verse is in a poem of his. Ibn Isḥāq said: And had it not been for believing men and believing women whom you did not know, that you might trample them and thus incur from them harm without knowledge — and al-maʿarra is the liability: that is, that you might strike them, (a harm) without knowledge, and so pay their blood-money. As for sin, He did not fear it for them. Ibn Hisham said: It has reached me from Mujāhid that he said: This verse was revealed concerning al-Walīd b. al-Walīd b. al-Mughīra, Salama b. Hishām, ʿAyyāsh b. Abī Rabīʿa, Abū Jandal b. Suhayl, and their like. Ibn Isḥāq said: Then He, blessed and exalted is He, said: When He placed in the hearts of those who disbelieved the arrogance, the arrogance of the Age of Ignorance, meaning Suhayl b. ʿAmr when he disdained to write "In the name of Allah, the Compassionate, the Merciful" and that "Muhammad is the Messenger of Allah". Then He, exalted is He, said: So Allah sent down His tranquility upon His Messenger and upon the believers, and imposed on them the word of piety, and they were more entitled to it and worthy of it — that is, the declaration of God's oneness, the testimony that there is no god but Allah and that Muhammad is His servant and His Messenger. Then He, exalted is He, said: Allah has indeed fulfilled His Messenger's vision in truth: you shall enter the Sacred Mosque, if Allah wills, in security, with heads shaved or hair shortened, not fearing. For He knew what you did not know — that is, concerning the vision of the Messenger of Allah ﷺ which he saw: that he would enter Makkah in security, not fearing. He says: with your heads shaved and hair shortened with him, not fearing. He knew of that what you did not know, and He made, before that, a near conquest — the peace of al-Ḥudaybiyyah. Al-Zuhrī says: No conquest in Islam before it was greater than it. Fighting had only been where people met; but when there was a truce and war was laid down and people felt safe with one another and met and conversed and argued, no one spoke of Islam who understood anything but entered it. Indeed, in those two years there entered into Islam as many as had been in it before that, or more. Ibn Hisham said: The proof of al-Zuhrī's statement is that the Messenger of Allah ﷺ went out to al-Ḥudaybiyyah with one thousand four hundred, according to the statement of Jābir b. ʿAbd Allah, then he went out in the year of the conquest of Makkah, two years after that, with ten thousand.
Grades by grader
No grade is recorded for this wording.