Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   Explanation of the saying of the Exalted: الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ ("The sacred month for the sacred month, and for [violations of] sacred things there is retaliation (qiṣāṣ)") (2:194).

   Abū Jaʿfar said: By His saying "The sacred month for the sacred month," the Exalted means the month of Dhū al-Qaʿda. That is the month in which the Messenger of Allah, ﷺ, intended to perform the lesser pilgrimage (ʿumra) of al-Ḥudaybiya, and in which the polytheist inhabitants of Mecca barred him from access to the Sacred House and from entering Mecca, in the sixth year of his hijra. The Messenger of Allah, ﷺ, made peace that year with the polytheists on the condition that he would return the following year, enter Mecca, and remain there three days. When the following year came — and that was the seventh year of his hijra — he set out with his Companions to perform the lesser pilgrimage in Dhū al-Qaʿda — that is the month in which the polytheists had barred him from access to the House in the sixth year. The inhabitants of Mecca vacated the city for him until the Messenger of Allah, ﷺ, entered it, and he fulfilled his need there, completed his lesser pilgrimage, remained there three days, and then departed, returning to Medina. Then Allah, exalted is His praise, said to His Prophet, ﷺ, and to the Muslims with him: "The sacred month" — that is, Dhū al-Qaʿda, in which Allah brought you to His sanctuary and His House, despite the aversion of the polytheists of Quraysh to that, until you fulfilled your need therein — "for the sacred month," in which the polytheists of Quraysh had barred you the preceding year before it, until you had to turn back against your will away from the sanctuary, and you did not enter it and did not reach the House of Allah. Thus Allah granted you, O believers, retaliation against the polytheists, in that He caused you to enter the sanctuary in the sacred month despite their aversion to that, in exchange for what they had done to you in the sacred month by way of obstruction and prevention from reaching the House. As [in what follows]:

   3130 — Muḥammad ibn ʿAbd Allāh ibn Bazīʿ related to me, saying: Yūsuf — namely Ibn Khālid al-Samtī — related to us, saying: Nāfiʿ ibn Mālik related to us, on the authority of ʿIkrima, on the authority of Ibn ʿAbbās, concerning His saying "and for [violations of] sacred things there is retaliation," he said: they are the polytheists; they held back Muḥammad, ﷺ, in Dhū al-Qaʿda, whereupon Allah caused him to return in Dhū al-Qaʿda and brought him into the Sacred House, and thus took retaliation for him against them. (9)

   3131 — Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the saying of Allah, exalted is His praise: "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation," he said: Quraysh prided themselves that they had turned back the Messenger of Allah, ﷺ, on the day of al-Ḥudaybiya, while he was in a state of ritual consecration (iḥrām) in Dhū al-Qaʿda, away from the sacred city. So Allah caused him to enter Mecca the following year in Dhū al-Qaʿda, whereupon he completed his lesser pilgrimage, and He took for him retaliation for that which had been barred between him and it on the day of al-Ḥudaybiya.

   3132 — Al-Muthannā related to me, saying: Abū Ḥudhayfa related to me, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, something similar.

   3133 — Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His saying "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation": the Prophet of Allah, ﷺ, and his Companions set out and performed the lesser pilgrimage in Dhū al-Qaʿda, with the sacrificial animal with them, until, when they were at al-Ḥudaybiya, they were held back by the polytheists. Then the Prophet of Allah, ﷺ, made peace with them on the condition that he would return that year, and return the following year to remain three days in Mecca, and enter it only with the weapons of a rider, and then depart, and that he would not take with him anyone from the inhabitants of Mecca. So they slaughtered the sacrificial animal at al-Ḥudaybiya, shaved their heads, and cut their hair. Then, in the following year, the Prophet of Allah and his Companions set out until they entered Mecca, and they performed the lesser pilgrimage in Dhū al-Qaʿda and remained there three nights. The polytheists had prided themselves over him when they turned him back on the day of al-Ḥudaybiya, whereupon Allah took for him retaliation against them and brought him into Mecca in that very month in which they had turned him back, namely in Dhū al-Qaʿda. Then Allah said: "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation."

   3134 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Qatāda, and on the authority of ʿUthmān, on the authority of Miqsam, concerning His saying "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation": both said: this was during the expedition of al-Ḥudaybiya, when the polytheists barred the Prophet, ﷺ, and his Companions from access to the House in the sacred month. On that day they concluded an agreement with the polytheists (10): that it would be permitted to you to perform the lesser pilgrimage the following year — in this month in which they had barred them. So Allah, exalted is His praise, appointed for them a sacred month in which they would perform the lesser pilgrimage, in place of their month in which they had been barred. Therefore He said: "and for [violations of] sacred things there is retaliation."

   3135 — Mūsā ibn Hārūn related to me, saying: ʿAmr ibn Ḥammād related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation," he said: when the Messenger of Allah, ﷺ, intended to perform the lesser pilgrimage of al-Ḥudaybiya in Dhū al-Qaʿda in the sixth year after his hijra, the polytheists barred him and refused to grant him passage. Then in their peace agreement with him they concluded that they would vacate Mecca for him for three days the coming year; they would depart and leave him in it. The Messenger of Allah, ﷺ, came to them after the conquest of Khaybar in the seventh year, and they vacated Mecca for him for three days. During that lesser pilgrimage he married Maymūna bint al-Ḥārith al-Hilāliyya.

   3136 — Al-Muthannā related to me, saying: Isḥāq related to us, saying: Abū Zuhayr related to us, on the authority of Juwaybir, on the authority of al-Ḍaḥḥāk, concerning His saying "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation": they prevented the Prophet, ﷺ, in Dhū al-Qaʿda from access to the Sacred House (11). So Allah caused him to enter the Sacred House the following year and took for him retaliation against them, and He said: "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation."

   3137 — Al-Muthannā related to us, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, he said: the Prophet of Allah, ﷺ, and his Companions set out and entered the state of ritual consecration for the lesser pilgrimage in Dhū al-Qaʿda, with the sacrificial animal with them, until, when they were at al-Ḥudaybiya, they were held back by the polytheists. Then the Messenger of Allah, ﷺ, made peace with them on the condition that he would return that year until he would return the following year, and then remain three days in Mecca, and take with him no one from the inhabitants of Mecca. So they slaughtered the sacrificial animal at al-Ḥudaybiya, shaved their heads, and cut their hair. When they were in the following year, the Prophet, ﷺ, and his Companions set out until they entered Mecca, and they performed the lesser pilgrimage in Dhū al-Qaʿda and remained there three days. The polytheists had prided themselves over him when they turned him back on the day of al-Ḥudaybiya, whereupon Allah took for him retaliation against them and brought him into Mecca in that very month in which they had turned him back, namely in Dhū al-Qaʿda. Allah, exalted is His praise, said: "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation."

   3138 — Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my paternal uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His saying "and for [violations of] sacred things there is retaliation": they are the polytheists; they had barred Muḥammad, ﷺ, in Dhū al-Qaʿda from access to the House and had thereupon prided themselves over him. So Allah caused him to return in Dhū al-Qaʿda and caused him to enter the Sacred House and took for him retaliation against them.

   3139 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His saying "The sacred month for the sacred month" until he had completed the verse, he said: all of this is abrogated (nasakha); He commanded him to fight the polytheists. And he recited: وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً ("And fight the polytheists all together, as they fight you all together") [Surah At-Tawba: 36]. And he recited: قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ ("Fight those of the disbelievers who are nearest to you") [Surah At-Tawba: 123] — the Arabs; and when He was done with them, Allah, exalted is His praise, said: قَاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَلا بِالْيَوْمِ الآخِرِ وَلا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ ("Fight those who do not believe in Allah and the Last Day and do not hold as forbidden what Allah and His Messenger have forbidden") until it reached His saying وَهُمْ صَاغِرُونَ ("while they are subdued") [Surah At-Tawba: 29]. He said: and they are the Byzantines (al-Rūm). He said: so the Messenger of Allah, ﷺ, sent [an army] against them.

   3140 — Ibn Bashshār related to us, saying: ʿAbd al-Wahhāb al-Thaqafī related to us, saying: Ayyūb related to us, on the authority of ʿIkrima, on the authority of Ibn ʿAbbās, concerning this verse "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation," he said: Allah has commanded you to retaliation (qiṣāṣ), and [He holds] against you the aggression as blameworthy (12).

   3141 — Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to us, on the authority of Ibn Jurayj, he said: I said to ʿAṭāʾ, and I asked him about His saying "The sacred month for the sacred month, and for [violations of] sacred things there is retaliation," he said: it was revealed concerning al-Ḥudaybiya; they were barred in the sacred month, whereupon it was revealed: "The sacred month for the sacred month" — a lesser pilgrimage in a sacred month, for a lesser pilgrimage in a sacred month.

   * * *

   Abū Jaʿfar said: Allah, exalted is His praise, called Dhū al-Qaʿda "the sacred month" only because the Arabs in the time of ignorance (jāhiliyya) held fighting and killing to be forbidden therein, and laid down their weapons therein, and none of them killed another therein — even if a man encountered the killer of his father or his son. And they had named it "Dhū al-Qaʿda" only because of their sitting (quʿūd) therein, abstaining from raids and wars. So Allah named it by the name with which the Arabs used to name it.

   * * *

   As for "the sacred things (al-ḥurumāt)": it is the plural of "ḥurma," just as "al-ẓulumāt" is the plural of "ẓulma," and "al-ḥujurāt" the plural of "ḥujra." And Allah, exalted is His praise, said "and for [violations of] sacred things there is retaliation" in the plural only because He meant: the sacred month, the sacred city, and the sacred state of ritual consecration (iḥrām).

   * * *

   So Allah, exalted is His praise, said to His Prophet Muḥammad and the believers with him: your entering of the sanctuary, in this state of ritual consecration, in this sacred month of yours, is retaliation for that which you were barred from of its like the past year. And these are "the sacred things (al-ḥurumāt)" which Allah has made a matter of retaliation.

   * * *

   And we have already explained that "al-qiṣāṣ" is retaliation, whether by means of a deed, or by a word, or bodily; and it is in this place by means of a deed (13).

   * * *

   Explanation of the saying of the Exalted: فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ ("So whoever commits aggression against you, then commit aggression against him in like manner as he has committed against you") (2:194).

   Abū Jaʿfar said: The scholars of interpretation differed concerning that about which His saying was revealed: "So whoever commits aggression against you, then commit aggression against him in like manner as he has committed against you."

   Some of them said, in that which:

   3142 — Al-Muthannā related it to me, saying: ʿAbd Allāh ibn Ṣāliḥ related to us, saying: Muʿāwiya ibn Ṣāliḥ related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās, concerning His saying "So whoever commits aggression against you, then commit aggression against him in like manner as he has committed against you": this and its like was revealed in Mecca, while the Muslims at that time were few in number and had no authority that could subdue the polytheists. The polytheists treated them with abuse and torment. Then Allah commanded the Muslims that whoever of them retaliates does so in like manner as what was done to him, or shows patience, or forgives — and the latter is more excellent. When the Messenger of Allah, ﷺ, emigrated to Medina and Allah made his authority mighty, He commanded the Muslims that they refer their grievances to their ruler, and that one should not commit aggression against another as the people of the jāhiliyya did.

   * * *

   Others said: no, the meaning of this is: whoever of the polytheists fights you, O believers, then fight them as they fight you. And they said: this verse was revealed to the Messenger of Allah, ﷺ, in Medina, and after the lesser pilgrimage of the agreement (ʿumrat al-qaḍiyya).

   * Mention of who said that:

   3143 — Al-Qāsim related to me, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, he said: Mujāhid said: "So whoever commits aggression against you, then commit aggression against him in like manner as he has committed against you": fight them therein as they fight you.

   * * *

   Abū Jaʿfar said: And the more fitting of the two interpretations, according to what the apparent meaning of the verse indicates, is that which is transmitted from Mujāhid, because the verses before it are nothing other than a command from Allah to the believers to fight their enemy in a particular manner, namely His saying: وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ ("And fight in the way of Allah those who fight you") — as well as the verses after it. And His saying "So whoever commits aggression against you, then commit aggression against him" stands only in the context of the verses in which there is the command to fighting and jihād. And Allah, exalted is His praise, did not prescribe fighting for the believers except after the hijra.

   From this it is known that His saying "So whoever commits aggression against you, then commit aggression against him in like manner as he has committed against you" is Medinan, not Meccan, since the obligation of fighting the polytheists had not been imposed upon the believers in Mecca; and that His saying "So whoever commits aggression against you, then commit aggression against him in like manner as he has committed against you" is equal to His saying: وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ ("And fight in the way of Allah those who fight you"). And its meaning is: whoever commits aggression against you in the sanctuary and fights you, then commit aggression against him by means of fighting, proportionate to his aggression against you by his fighting against you, for I have made the sacred things a matter of retaliation. So whoever of the polytheists violates against you, O believers, anything sacred in My sanctuary, then violate against him the same therein.

   And this verse is abrogated (mansūkh) by Allah's permission to His Prophet to fight the inhabitants of the sanctuary first in the sanctuary, and by His saying: وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً ("And fight the polytheists all together") [Surah At-Tawba: 36]...

   * * *

   ... (14) in the manner of what we have mentioned, namely that it has the meaning of retaliation and the following of an expression upon an expression, even though their two meanings differ, as He said: وَمَكَرُوا وَمَكَرَ اللَّهُ ("And they plotted, and Allah plotted") [Surah Āl ʿImrān: 54]. And He has said: فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ ("they ridicule them; Allah ridicules them") [Surah At-Tawba: 79], and what resembles that of cases in which an expression follows upon an expression while the two meanings differ (15).

   * * *

   And the other [interpretation] is that it has the meaning of "al-ʿadw," which is rushing and pouncing, from the saying of the one who says: "the lion rushed upon its prey (ʿadā)." Then the meaning of the words is: whoever rushes upon you — that is, whoever charges at you and pounces upon you — with wrongdoing, then rush upon him — that is, hurl yourself upon him and pounce upon him — as retaliation for what he has done to you, not out of wrongdoing. Then the "tāʾ" is inserted into "ʿadā," so that one says the form "iftaʿala" in place of "faʿala," as one says: "iqtaraba hādhā al-amr" with the meaning of "qaruba" (this matter drew near), and "ijtalaba" likewise with the meaning of "jalaba" (he brought about), and what resembles that.

   * * *

   Explanation of the saying of the Exalted: وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ ("And fear Allah, and know that Allah is with the God-fearing") (2:194).

   Abū Jaʿfar said: Allah, exalted is His praise, means by that: and fear Allah, O believers, with regard to His sacred things and His limits (ḥudūd), that you commit no transgression therein and do not overstep therein what He has set forth and bounded for you. And know that Allah loves the God-fearing, who fear Him by fulfilling His obligations and avoiding His prohibitions.

   ----------------------

   Footnotes:

   (9) The narration 3130: Muḥammad ibn ʿAbd Allāh ibn Bazīʿ — with fatḥa on the single bāʾ and kasra on the zāy — the teacher of al-Ṭabarī: trustworthy; Abū Ḥātim and others declared him trustworthy, and Muslim transmitted from him in his Ṣaḥīḥ. A similar isnād has already passed, but in it the name of his grandfather was corrupted to "Zurayʿ," and we mentioned that it is unknown, and the possibility that the correct form would be "ibn Bazīgh," at number 2451 — and indeed, the correct form has here become clear.

   Yūsuf ibn Khālid al-Samtī: very weak, a liar, as we mentioned at that isnād. In the printed edition there appears here "al-Sahmī" in place of "al-Samtī," and that is an error.

   (10) "Qāḍā al-rajula yuqāḍīhi qaḍāʾan wa-qaḍiyyatan": he entered into litigation with him, and they came together to a decisive judgment and a ruling that they mutually accepted. And in the opening of the peace treaty of al-Ḥudaybiya: "This is what Muḥammad concluded an agreement upon (qāḍā)" — that is: made peace. Therefore this lesser pilgrimage of al-Ḥudaybiya was called "ʿumrat al-qaḍiyya" and "ʿumrat al-ṣulḥ."

   (11) "Aḥṣarahu al-maraḍu wa-ghayruhu": the illness or something else prevented and held him back.

   (12) What is between the brackets is thus in the original. I have not found the narration anywhere. It is undoubtedly an error, or there is between the two statements a lacuna which I have not been able to ascertain. The meaning in any case is: Allah has commanded you to retaliation and has held the aggression against you as blameworthy — that is: He commanded them to take retaliation and not to commit aggression. This is what I consider most likely, if Allah wills.

   (13) See what preceded in this volume 3: 357-366.

   (14) I have placed these ellipsis points and separated between His saying "and fight the polytheists all together" and his saying "in the manner of what we have mentioned" because of the existence of an indubitable lacuna. For he will say a few lines later: "And the other: that it has the meaning of al-ʿadw" — he is thus engaged in the explanation of His saying "So whoever commits aggression against you, then commit aggression against him in like manner as he has committed against you," from a linguistic standpoint. And there is no connection with his discourse on the question of whether the verse is abrogated or not. His saying "and the other" is a proof that he mentions two aspects of the explanation of "iʿtadā": whether it derives from "al-ʿudwān," or rather from "al-ʿadw." It is as though the text of al-Ṭabarī at the place of this lacuna was:

   [As for His saying فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ : in "al-iʿtidāʾ" there are two aspects of interpretation:

   The first: that "al-iʿtidāʾ" derives from "al-ʿudwān," and that is the overstepping of the limit out of wrongdoing and malice. Then the meaning of the verse is: whoever oversteps his limit out of wrongdoing and malice and fights you in the sacred month, then retaliate against him in like manner as what he has done to you, in the manner of what we have mentioned, namely that it...]

   This is what I have inferred from the tafsīr of al-Ṭabarī in that which preceded 2: 307, and this volume 3: 375, 376, 564, 573. Then there remains before that still a lacuna in his discourse on the verse: whether it is abrogated or not.

   (15) See what preceded 2: 307, and this volume 3: 375, 376, 564, 573.

   (16) See the explanation of "sabīl Allāh" in that which preceded 2: 497, and this volume 3: 564.

   Show original Arabic

   القول في تأويل قوله تعالى : الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ قال أبو جعفر: يعني بقوله جل ثناؤه: " الشهر الحرام بالشهر الحرام " ذا القعدة، وهو الشهر الذي كان رسولُ الله صلى الله عليه وسلم اعتمر فيه عُمرة الحديبية، فصدّه مشركو أهل مكة عن البيت ودخول مكة، سنة ست من هجرته، وصالح رسول الله صلى الله عليه وسلم المشركين في تلك السنة، على أن يعود من العام المقبل، فيدخل مكة ويقيم ثلاثا، فلما كان العامُ المقبل، وذلك سنة سبع من هجرته، خرج معتمرا وأصحابه في ذي القَعدة - وهو الشهر الذي كان المشركون صدُّوه عن البيت فيه في سنة ست- وأخلى له أهل مكة البلد حتى دخلها رسولُ الله صلى الله عليه وسلم، فقضى حاجته منها، وأتم عمرته، وأقام بها ثلاثا، ثم خرج منها منصرفا إلى المدينة، فقال الله جل ثناؤه لنبيه صلى الله عليه وسلم وللمسلمين مَعه " الشهرُ الحرام " = يعني ذا القَعدة، الذي أوصَلكم الله فيه إلى حَرَمه وبيته، على كراهة مشركي قُريش ذلك، حتى قضيتم منه وَطَركم =" بالشهر الحرام "، الذي صدكم مشركو قريش العامَ الماضيَ قَبله فيه حتى انصرفتم عن كره منكم عن الحرم، فلم تدخلوه، ولم تصلوا إلى بيت الله، فأقصَّكم الله أيها المؤمنون من المشركين بإدخالكم الحرم في الشهر الحرام على كره منهم لذلك، بما كان منهم إليكم في الشهر الحرام من الصدّ والمنْع من الوصول إلى البيت. كما: 3130 - حدثني محمد بن عبد الله بن بزيع قال، حدثنا يوسف - يعني: ابن خالد السَّمْتيّ - قال، حدثنا نافع بن مالك، عن عكرمة، عن ابن عباس في قوله: " والحرمات قصاص " قال: هم المشركون، حبسوا محمدا صلى الله عليه وسلم &; 3-576 &; في ذي القَعدة، فَرَجَعه الله في ذي القَعدة فأدخله البيتَ الحرام، فاقتص له منهم (9) . 3131 - حدثني محمد بن عمرو قال، حدثنا أبو عاصم قال، حدثنا عيسى، عن ابن أبي نجيح، عن مجاهد في قول الله جل ثناؤه: " الشهرُ الحرامُ بالشهر الحرام والحُرماتُ قِصَاص " قال: فخرت قريش بردِّها رسولَ الله صلى الله عليه وسلم يوم الحُديبية محرِما في ذي القَعدة عن البلد الحرام، فأدخله الله مكة في العام المقبل من ذي القَعدة، فقضى عُمرته، وأقصَّه بما حيل بينه وبينها يوم الحديبية. 3132- حدثني المثنى قال، حدثني أبو حذيفة قال، حدثنا شبل، عن ابن أبي نجيح، عن مجاهد، مثله. 3133 - حدثنا بشر بن معاذ، قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة قوله: " الشهرُ الحرامُ بالشهر الحرام والحُرمات قِصَاص " أقبل نبيّ الله صلى الله عليه وسلم وأصحابه فاعتمروا في ذي القَعدة ومعهم الهدي، حتى إذا كانوا بالحديبية صدّهم المشركون، فصالحهم نبيُّ الله صلى الله عليه وسلم على أن يرجع من عامه ذلك، حتى يرجع من العام المقبل فيكون بمكة ثلاثة أيام ولا يدخلها إلا بسلاح راكب ويخرج، ولا يخرج بأحد من أهل مكة، فنحروا الهدْي بالحديبية، وحلَّقوا وَقصَّروا. حتى إذا كان من العام المقبل، أقبل نبيُّ الله وأصحابه حتى دخلوا مكة، فاعتمروا في ذي القَعدة، فأقاموا بها ثلاث ليال، فكان المشركون قد فخروا عليه حين ردُّوه يوم الحديبية، فأقصَّه الله منهم، فأدخله مكة في ذلك الشهر الذي كانوا ردُّوه فيه في ذي القَعدة، فقال الله: " الشهرُ الحرامُ بالشهر الحرام والحُرمات قصَاص ". &; 3-577 &; 3134 - حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، وعن عثمان، عن مقسم في قوله: " الشهرُ الحرام بالشهر الحرام والحُرمات قصَاص " قالا كان هذا في سَفر الحديبية، صدَّ المشركون النبي صلى الله عليه وسلم وأصحابه عن البيت في الشهر الحرام، فقاضوا المشركين يومئذ قضيّة: (10) أنّ لكم أن تعتمروا في العام المقبل - في هذا الشهر الذي صدُّوهم فيه، فجعل الله تعالى ذكره لهم شهرًا حرامًا يعتمرون فيه، مكانَ شهرهم الذي صُدُّوا، فلذلك قال: " والحُرمات قصَاص ". 3135 - حدثني موسى بن هارون قال، حدثنا عمرو بن حماد قال، حدثنا أسباط، عن السدي: " الشهرُ الحرام بالشهر الحرام والحرمات قِصَاص " قال: لما اعتمر رسول الله صلى الله عليه وسلم عُمرة الحديبية في ذي القعدة سنة ستٍّ من مُهاجَره، صدَّه المشركون وأبوا أن يتركوه، ثم إنهم صالحوه في صُلحهم على أن يُخْلوا له مكة من عام قابل ثلاثةَ أيام، يخرجون ويتركونه فيها، فأتاهم رسول الله صلى الله عليه وسلم بعد فتح خَيْبر من السنة السابعة، فخَلَّوْا له مكة ثلاثة أيام، فنكح في عُمرته تلك مَيمونة بنت الحارث الهلالية. 3136 - حدثني المثنى قال، حدثنا إسحاق قال، حدثنا أبو زهير عن جويبر، عن الضحاك في قوله: " الشهرُ الحرَام بالشهر الحرام والحرماتُ قِصاص "، أحصَرُوا النبي صلى الله عليه وسلم في ذي القَعدة عن البيت الحرام (11) فأدخله الله البيت الحرامَ العامَ المقبلَ، واقتصَّ له منهم، فقال: " الشهرُ الحرامُ بالشهر الحرام والحُرمات قصاص ". 3137 - حدثنا المثنى قال، حدثنا إسحاق قال، حدثنا ابن أبي جعفر، &; 3-578 &; عن أبيه، عن الربيع، قال: أقبل نبي الله صلى الله عليه وسلم وأصحابه فأحرَموا بالعمرة في ذي القَعدة ومعهم الهدْي، حتى إذا كانوا بالحديبية صدهم المشركون، فصالحهم رسول الله صلى الله عليه وسلم أن يرجع ذلك العامَ حتى يرجع العامَ المقبل، فيقيم بمكة ثلاثة أيام ولا يخرج معه بأحد من أهل مكة. فنحروا الهديَ بالحديبية وحلَّقوا وقصَّروا. حتى إذا كانوا من العام المقبل، أقبل النبي صلى الله عليه وسلم وأصحابه حتى دخلوا مكة، فاعتمروا في ذي القَعدة، وأقاموا بها ثلاثة أيام، وكان المشركون قد فخروا عليه حين ردُّوه يوم الحديبية، فقاصَّ الله له منهم، وأدخله مكة في ذلك الشهر الذي كانوا ردُّوه فيه في ذي القعدة. قال الله جل ثناؤه: " الشهرُ الحرام بالشهر الحرام والحرمات قصاص ". 3138- حدثني محمد بن سعد، قال، حدثني أبي، قال، حدثني عمي، قال، حدثني أبي، عن أبيه، عن ابن عباس قوله: " والحُرمات قصاص " فهم المشركون، كانوا حبسوا محمدا صلى الله عليه وسلم في ذي القعدة عن البيت، ففخروا عليه بذلك، فرجعه الله في ذي القعدة، فأدخله الله البيت الحرام واقتصَّ له منهم. 3139 - حدثني يونس، قال، أخبرنا ابن وهب، قال، قال ابن زيد في قوله: " الشهرُ الحرامُ بالشهر الحرام " حتى فرغ من الآية، قال: هذا كله قد نُسخ، أمرَه أن يجاهد المشركين. وقرأ: وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً [سورة التوبة: 36] وقرأ: قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ [سورة التوبة: 123] العرب، فلما فرغ منهم، قال الله جل ثناؤه: قَاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَلا بِالْيَوْمِ الآخِرِ وَلا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ حتى بلغ قوله: وَهُمْ صَاغِرُونَ [سورة التوبة: 29] قال: وهم الروم. قال: فوَجَّه إليهم رسول الله صلى الله عليه وسلم. 3140 - حدثنا ابن بشار قال، حدثنا عبد الوهاب الثقفي قال، حدثنا أيوب، عن عكرمة، عن ابن عباس في هذه الآية: " الشهرُ الحرامُ بالشهر الحرام &; 3-579 &; والحرماتُ قصاص " قال: أمركم الله بالقصاص، [ويأخذ] منكم العدوان (12) . 3141 - حدثنا القاسم قال، حدثنا الحسين قال، حدثنا حجاج، عن ابن جريج، قال، قلت لعطاء، وسألته عن قوله: " الشهر الحرام بالشهر الحرام والحُرمات قصاص " قال: نـزلت في الحديبية، مُنعوا في الشهر الحرام، فنـزلت: " الشهر الحرام بالشهر الحرام ": عمرة في شهر حرام، بعمرة في شهر حرام. * * * قال أبو جعفر: وإنما سمى الله جل ثناؤه ذا القَعدة " الشهرَ الحرام "، لأن العرب في الجاهلية كانت تحرِّم فيه القتال والقتل، وتضع فيه السلاح، ولا يقتل فيه أحدٌ أحدًا، ولو لقي الرجل قاتل أبيه أو ابنه. وإنما كانوا سموه " ذا القَعدة " لقعودهم فيه عن المغازي والحروب، فسماه الله بالاسم الذي كانت العرب تُسمِّيه به. * * * وأما " الحرمات " فإنها جمع " حُرْمة "،" كالظلمات " جمع " ظلمة "،" والحجرات " جمع " حُجرة ". وإنما قال جل ثناؤه: " والحرمات قصاص " فجمع، لأنه أراد: الشهرَ الحرام، والبلد الحرام وحُرمة الإحرام. * * * فقال جل ثناؤه لنبيه محمد والمؤمنين معه: دخولكم الحرَم، بإحرامكم هذا، في شهركم هذا الحرام، قصاصُ مما مُنعتم من مثله عامَكم الماضي، وذلك هو " الحرمات " التي جعلها الله قصَاصًا. * * * وقد بينا أن " القصاص " هو المجازاة من جهة الفعل أو القول أو البَدن ، وهو في هذا الموضع من جهة الفعل (13) . * * * &; 3-580 &; القول في تأويل قوله تعالى : فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ قال أبو جعفر: اختلف أهل التأويل فيما نـزل فيه قوله: " فمن اعتدَى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم ". فقال بعضهم بما: 3142- حدثني به المثنى قال، حدثنا عبد الله بن صالح، قال، حدثني معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس قوله: " فمن اعتدى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم " فهذا ونحوه نـزل بمكة والمسلمون يومئذ قليل، وليس لهم سلطانٌ يقهرُ المشركين، وكان المشركون يتعاطونهم بالشتم والأذى، فأمر الله المسلمين، مَنْ يجازي منهم أن يجازِيَ بمثل ما أُتي إليه أو يصبر أو يعفوَ فَهو. أمثل فلما هاجر رسولُ الله صلى الله عليه وسلم إلى المدينة، وأعزّ الله سلطانه أمرَ المسلمين أن ينتهوا في مظالمهم إلى سُلطانهم، وأن لا يعدوَ بعضهم على بعض كأهل الجاهلية. * * * وقال آخرون: بل معنى ذلك: فمن قاتلكم أيها المؤمنون من المشركين، فقاتلوهم كما قاتلوكم. وقالوا: أنـزلت هذه الآية على رسول الله صلى الله عليه وسلم بالمدينة، وبعد عُمرة القضيَّة. * ذكر من قال ذلك: 3143 - حدثني القاسم قال، حدثنا الحسين، قال، حدثني حجاج، عن ابن جريج، قال: قال مجاهد: " فمن اعتدى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم " فقاتلوهم فيه كما قاتلوكم. * * * قال أبو جعفر: وأشبه التأويلين بما دلّ عليه ظاهر الآية، الذي حُكي عن &; 3-581 &; مجاهد، لأن الآيات قبلها إنما هي أمرٌ من الله للمؤمنين بجهاد عدوهم على صفة، وذلك قوله: وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ والآيات بعدها، وقوله: " فمن اعتدى عليكم فاعتدوا عليه " إنما هو في سياق الآيات التي فيها الأمرُ بالقتال والجهاد، واللهُ جل ثناؤه إنما فرض القتال على المؤمنين بعد الهجرة. فمعلوم بذلك أن قوله: " فمن اعتدى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم " مدنيّ لا مكيّ، إذ كان فرضُ قتال المشركين لم يكن وَجَب على المؤمنين بمكة، وأنّ قوله: " فمن اعتدى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم " نظيرُ قوله: وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وأن معناه: فمن اعتدى عليكم في الحَرم فقاتَلكم فاعتدوا عليه بالقتال نحو اعتدائه عليكم بقتاله إياكم، لأني قد جعلتُ الحُرمات قصاصًا، فمن استحلّ منكم أيها المؤمنون من المشركين حُرْمةً في حَرَمي، فاستحلوا منه مثله فيه. وهذه الآية منسوخة بإذن الله لنبيه بقتال أهل الحرَم ابتداءً في الحرم وقوله: وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً [سورة التوبة: 36]... * * * ... (14) على نحو ما ذكرنا، من أنه بمعنى: المجازاة وإتباع لفظٍ لفظًا، وإن &; 3-582 &; اختلف معنياهما، كما قال: وَمَكَرُوا وَمَكَرَ اللَّهُ [سورة آل عمران: 54] وقد قال: فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ [سورة التوبة: 79] وما أشبه ذلك مما أتبع لفظٌ لفظًا واختلف المعنيان (15) . * * * والآخر: أن يكون بمعنى " العدو " الذي هو شدٌّ ووثوب. من قول القائل: " عدا الأسد على فَريسته ". فيكون معنى الكلام: فمن عَدا عليكم - أي فمن شد عليكم وَوثب - بظلم، فاعدوا عليه - أي فشُدُّوا عليه وثبُوا نحوَه - قصاصًا لما فعل عليكم لا ظلمًا. ثم تُدخل " التاء "" في عدا "، فتقال: " افتعل " مكان " فعل "، كما يقال: " اقترب هذا الأمر " بمعنى " قرب "، و " اجتلب كذلك " بمعنى " جَلب " وما أشبه ذلك. * * * القول في تأويل قوله تعالى : وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ (194) قال أبو جعفر: يعني جل ثناؤه بذلك: واتقوا الله أيها المؤمنون في حُرُماته وحدوده أن تعتَدُوا فيها، فتتجاوزوا فيها ما بيَّنه وحدَّه لكم، واعلموا أن الله يُحب المتقين، الذين يتقونه بأداء فَرائضه وتجنب محارمه. ---------------------- الهوامش: (9) الخبر : 3130- محمد بن عبد الله بن بزيع -بفتح الباء الموحدة وكسر الزاي- شيخ الطبري : ثقة ، وثقه أبو حاتم وغيره ، وروى عنه مسلم في صحيحه . وقد مضى مثل هذا الإسناد ، ولكن حرف فيه اسم جده إلى"زريع" ، وذكرنا أنه غير معروف ، واحتمال أن يكون صوابه"بن بزيغ" في : 2451- فقد تبين الصواب هنا . يوسف بن خالد السمتي : ضعيف جدا كذاب ، كما ذكرنا في ذاك الإسناد ، ووقع في المطبوعة هنا"السهمي" ، بدل"السمتي" . وهو خطأ . (10) قاضي الرجل يقاضيه قضاء وقضية . حاكمه في مخاصمة ، وانتهى معه إلى قضاء فصل وحكم يتراضيانه . وفي صدر صلح الحديبية : "هذا ما قاضى عليه محمد" أي صالح . وبذلك سميت عمرة الحديبية هذه"عمرة القضية" ، و"عمرة الصلح . (11) أحصره المرض وغيره : منعه وحبسه . (12) ما بين القوسين هكذا في الأصل . ولم أجد الخبر في مكان . وهو خطأ لا شك فيه ، أو بين الكلامين خرم لم أتبينه . والمعنى على كل حال : أمركم الله بالقصاص ، وكره منكم العدوان ، أي أمرهم أن يقتصوا ولا يعتدوا . هذا ما أرجحه إن شاء الله . (13) انظر ما سلف في هذا الجزء 3 : 357-366 . (14) وضعت هذه النقط ، وفصلت بين قوله : "وقاتلوا المشركين كافة" وقوله : "على نحو ما ذكرنا" لوجود خرم لا شك فيه . فإنه سيقول بعد أسطر : "والآخر : أن يكون بمعنى العدو" . فهو بصدد تفسير قوله : "فمن اعتدى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم" ، من جهة اللغة . ولا صلة بين كلامه في الآية أهي منسوخة أم غير منسوخة . وقوله : "والآخر" دليل على أنه يذكر وجهين من تفسير"اعتدى" أهي من"العدوان" ، أم من"العدو" . وكأن كلام الطبري في موضع هذا الخرم كان : [وأما قوله : ( فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ ) . ففي"الاعتداء" وجهان من التأويل : أحدهما : أن يكون"الاعتداء" من"العُدْوَان" ، وَهوَ مجاوزة الحدّ ظُلْمًا وَبغيًا . ويكون معنى الآية : فمن جاوز حدّه ظُلْمًا وَبغيًا ، فقاتلكم في الشهر الحرام فكافِئُوه بمثل ما فعل بكم ، على نحو ما ذكرنا من أنه . . ] هذا ما استظهرته من تفسير الطبري فيما سلف 2 : 307 ، وهذا الجزء 3 : 375 ، 376 ، 564 ، 573 ثم يبقى خرم قبل ذلك في كلامه عن الآية ، منسوخة هي أم غير منسوخة . (15) انظر ما سلف 2 : 307 ، وهذا الجزء 3 : 3 : 375 ، 376 ، 564 ، 573 . (16) انظر تفسير"سبيل الله" فيما سلف 2 : 497 ، وهذا الجزء 3 : 564 .