Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of the saying of the Exalted: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا

   ("And when they meet those who believe, they say: 'We believe.'")

   Abū Jaʿfar said: As for His saying, "And when they meet those who believe, they say: 'We believe'" — this is an announcement from Allah, exalted be His mention, concerning those of whose faith the Companions of the Prophet ﷺ had abandoned all hope: the Jews of the Banū Isrāʾīl, a group of whom heard the word of Allah and then distorted it after they had understood it, while they knew. They are the ones who, when they meet those who believe in Allah and His messenger Muḥammad ﷺ, say: "We believe." By this is meant: when they meet those who hold Allah to be true, and Muḥammad ﷺ, and that which he has brought from Allah, then they say: "We believe" — that is to say: we hold Muḥammad to be true, and that in which you believe, and we acknowledge that. Allah, mighty and exalted, announced that they had made the manners of the hypocrites (munāfiqīn) their own and walked their path, as in:

   1335 — Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of his grandfather, on the authority of Ibn ʿAbbās, concerning His saying: "And when they meet those who believe, they say: 'We believe', but when they are alone with one another, they say: 'Do you tell them what Allah has revealed to you?'" — and this was because a small group of Jews, when they met Muḥammad ﷺ, said: "We believe", but when they were alone with one another, they said: "Do you tell them what Allah has revealed to you?"

   1336 — Abū Kurayb related to us, saying: ʿUthmān ibn Saʿīd related to us, on the authority of Bishr ibn ʿUmāra, on the authority of Abū Rawq, on the authority of al-Ḍaḥḥāk, on the authority of Ibn ʿAbbās: "And when they meet those who believe, they say: 'We believe'" — by this are meant the hypocrites among the Jews; when they met the Companions of Muḥammad ﷺ, they said: "We believe."

   * * *

   And from Ibn ʿAbbās yet another saying has been transmitted in the explanation of this, and that is what:

   1337 — Ibn Ḥumayd related to us, saying: Salama ibn al-Faḍl related to us, on the authority of Muḥammad ibn Isḥāq, on the authority of Muḥammad ibn Abī Muḥammad, on the authority of ʿIkrima, or on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās: "And when they meet those who believe, they say: 'We believe'" — that is to say: in your companion, the messenger of Allah ﷺ, but he is solely for you.

   1338 — Mūsā related to us, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "And when they meet those who believe, they say: 'We believe'" — the verse — he said: these were people from the Jews who believed and afterward became hypocrites.

   * * *

   The explanation of the saying of the Exalted: وَإِذَا خَلا بَعْضُهُمْ إِلَى بَعْضٍ قَالُوا أَتُحَدِّثُونَهُمْ بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ أَفَلا تَعْقِلُونَ (76)

   ("And when they are alone with one another, they say: 'Do you tell them what Allah has revealed to you, so that they may argue with you thereby before your Lord? Do you then not understand?'")

   Abū Jaʿfar said: By His saying "And when they are alone with one another" is meant: when some of these Jews — whose characteristic Allah has described — withdraw with others of them, and they are in seclusion from people other than themselves, and that is the place where there is no one but themselves — "they say" — that is to say: one says to the other: "Do you tell them what Allah has revealed to you?"

   * * *

   Then the exegetes differed concerning the explanation of His saying: "what Allah has revealed to you." Some of them said what:

   1339 — Abū Kurayb related to us, saying: ʿUthmān ibn Saʿīd related to us, on the authority of Bishr ibn ʿUmāra, on the authority of Abū Rawq, on the authority of al-Ḍaḥḥāk, on the authority of Ibn ʿAbbās: "And when they are alone with one another, they say: 'Do you tell them what Allah has revealed to you?'" — that is to say: what Allah has commanded you. Then the others say: "We only mock them and laugh."

   * * *

   And others said what:

   1340 — Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq, on the authority of Muḥammad ibn Abī Muḥammad, on the authority of ʿIkrima, or on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا ("And when they meet those who believe, they say: 'We believe'") — that is to say: in your companion, the messenger of Allah, but he is solely for you; and when they are alone with one another, they say: "Do not tell the Arabs this, for you used to invoke victory over them through him." And it issued forth from their own midst. Then Allah sent down: "And when they meet those who believe, they say: 'We believe', but when they are alone with one another, they say: 'Do you tell them what Allah has revealed to you, so that they may argue with you thereby before your Lord?'" — that is to say: you acknowledge that he is a prophet, while you know that there is a covenant concluded with you concerning him, to follow him, and he tells them: "He is the prophet for whom we were waiting and whom we find in our book." Deny him and do not acknowledge him before them. Allah says: أَوَلا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ("Do they then not know that Allah knows what they conceal and what they make public?")

   1341 — al-Muthannā related to me, saying: Ādam related to us, saying: Abū Jaʿfar related to us, on the authority of al-Rabīʿ, on the authority of Abū al-ʿĀliya, concerning His saying: "Do you tell them what Allah has revealed to you?" — that is to say: what Allah has sent down to you in your book concerning the description of Muḥammad ﷺ.

   1342 — Bishr ibn Muʿādh related to us, saying: Yazīd ibn Zurayʿ related to us, on the authority of Saʿīd, on the authority of Qatāda: "They say: 'Do you tell them what Allah has revealed to you?'" — that is to say: that with which Allah has favored you in your book concerning the description of Muḥammad ﷺ; for when you do that, they will use it as proof against you. "Do you then not understand?"

   1343 — al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Qatāda: "Do you tell them what Allah has revealed to you?" — so that they may use it as proof against you.

   1344 — al-Muthannā related to me, saying: Ādam related to me, saying: Abū Jaʿfar related to us, saying: Qatāda said: "Do you tell them what Allah has revealed to you?" — that is to say: what Allah has sent down to you concerning the matter of Muḥammad ﷺ and his description.

   * * *

   And others said concerning that what:

   1345 — Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: "what Allah has revealed to you, so that they may argue with you thereby before your Lord" — he said: it is the saying of the Jews of Banū Qurayẓa, when the Prophet ﷺ had reviled them by saying that they were brothers of apes and swine. They said: "Who told you this?" This was when he had sent ʿAlī to them and they offended Muḥammad, whereupon he said: "O brothers of apes and swine!"

   1346 — al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the like of it — except that he said: this was when ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, had been sent to them and they offended the Prophet ﷺ, whereupon he said: "Away with you, O brothers of apes and swine!"

   1347 — al-Qāsim related to us, saying: al-Ḥusayn related to me, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, saying: al-Qāsim ibn Abī Bazza informed me, on the authority of Mujāhid, concerning His saying: "Do you tell them what Allah has revealed to you?" — he said: The Prophet ﷺ stood, on the day of Qurayẓa, beneath their fortresses and said: "O brothers of apes, O brothers of swine, and O worshippers of the idol (ṭāghūt)!" Then they said: "Who informed Muḥammad of this? This has only issued forth from your own midst! 'Do you tell them what Allah has revealed to you?'" — that is to say: what Allah has decreed, as an unsealing (fatḥ), so that it may be a proof for them against you. Ibn Jurayj said, on the authority of Mujāhid: this was when he had sent ʿAlī to them and they offended Muḥammad ﷺ.

   * * *

   And others said what:

   1348 — Mūsā related to us, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "They say: 'Do you tell them what Allah has revealed to you?'" — namely of the punishment — "so that they may argue with you thereby before your Lord." These were people from the Jews who believed and afterward became hypocrites. They told the believers among the Arabs about the manner in which they had been punished, and one said to the other: "Do you tell them what Allah has revealed to you of punishment, so that they will say: 'We are dearer to Allah than you and more honored with Allah than you'?"

   * * *

   And others said what:

   1349 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His saying: "And when they are alone with one another, they say: 'Do you tell them what Allah has revealed to you, so that they may argue with you thereby before your Lord?'" — he said: when they were asked about something, they would say: "Do you not know that in the Torah it says this and that?" They said: "Yes indeed!" — he said: and they were Jews — then their leaders, to whom they would return, would say to them: "What is the matter with you that you tell them that which Allah has sent down to you, so that they may argue with you thereby before your Lord? Do you then not understand?" He said: The messenger of Allah ﷺ said: "Let no one enter upon us within the central part of Medina except a believer." Then their leaders from the people of unbelief (kufr) and hypocrisy said: "Go and say: 'We believe', and disbelieve when you return." He said: thus they would come in the early mornings to Medina and return to them after the afternoon prayer (al-ʿaṣr). And he recited the saying of Allah: وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنْـزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ [Āl ʿImrān: 72] ("And a group of the People of the Book said: 'Believe at the beginning of the day in that which has been sent down to the believers, and disbelieve at the end of it, that they may perhaps return.'") And they said, when they entered Medina: "We are Muslims" — so that they might come to know the news about the messenger of Allah ﷺ and his affair, and when they then returned, they returned to unbelief. When Allah had informed His prophet ﷺ about them, He cut that off from them, so that they no longer entered. And the believers who were with the messenger of Allah ﷺ thought that they were believers, and said to them: "Has Allah not told you this and that?" Then they would say: "Yes indeed!" But when they returned to their people [that is to say: the leaders], these would say: "Do you tell them what Allah has revealed to you?" — the verse.

   * * *

   The original meaning of "al-fatḥ" in the language of the Arabs is: victory, decision, and judgment. One says thereof: "O Allah, decide (iftaḥ) between me and so-and-so", that is to say: judge between me and him. To this belongs also the saying of the poet:

   Ah, convey to the sons of ʿUṣm a message: that I have no need of your adjudication (futāḥa).

   Abū Jaʿfar said: he said: and the judge is called "al-fattāḥ." To this belongs also the saying of Allah, mighty and exalted: رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ [al-Aʿrāf: 89] ("Our Lord, decide between us and our people in truth, for You are the best of those who decide.") — that is to say: judge between us and them.

   * * *

   Since the meaning of al-fatḥ is that which we have described, it becomes clear that the meaning of His saying "They say: 'Do you tell them what Allah has revealed to you, so that they may argue with you thereby before your Lord?'" is only: do you tell them that which Allah has decided regarding you and that which He has ordained concerning you? And among His judgment — exalted be His praise — over them belongs the covenant which He took from them to believe in Muḥammad ﷺ and in that with which he came, in the Torah. And among His ordinance concerning them belongs that He made some of them into apes and swine, and other of His judgments and ordinances concerning them. And all of this was, for the messenger of Allah ﷺ and for the believers in him, a proof against the deniers among the Jews, who acknowledged the judgment of the Torah, and [other of His judgments and ordinances].

   Since that is so, what seems to me most appropriate for the explanation of the verse is the saying of him who says: its meaning is: do you tell them what Allah has revealed to you concerning the sending of Muḥammad ﷺ to His creatures? For Allah, exalted be His praise, has at the beginning of this verse only related the announcement about their saying to the messenger of Allah ﷺ and to his companions: "We believe in that which Muḥammad ﷺ has brought." So what is most appropriate for the end of it is that it should correspond with the announcement with which its beginning was commenced.

   And since that is so, it is necessary that their mutual reproaches, which took place among them, pertained to that which they had revealed to the messenger of Allah ﷺ and to his companions with their saying to them: "We believe in Muḥammad ﷺ and in that which he has brought." And they uttered this because they found that in their books, and they told this to the companions of the messenger of Allah ﷺ. Their mutual reproaches — among one another, when they withdrew apart — thus pertained to that about which they had informed them, which was for the Muslims a proof against them before their Lord. That was because they told them about the presence of the description of Muḥammad ﷺ in their books, while they were disbelievers in him. And the "unsealing" (fatḥ) of Allah which He unsealed for the Muslims against the Jews, and His judgment over them in their favor in their book, was that they should believe in Muḥammad ﷺ when he would be sent. But when he was sent, they disbelieved in him, despite their knowledge of his prophethood.

   * * *

   Abū Jaʿfar said: And His saying "Do you then not understand?" is an announcement from Allah, exalted be His mention, about the Jews who reproached their brothers for having informed the companions of the messenger of Allah ﷺ about that which Allah had unsealed in their favor against them — namely that they said to them: "Do you then not understand and comprehend, O people, that your informing the companions of the Prophet ﷺ about what is in your books, namely that he is a sent prophet, is a proof for them against you before your Lord, with which they will argue against you?" That is to say: so do not do that, and do not say to them what you have said, and do not inform them as you have informed them about that. Then He said, exalted be His praise: أَوَلا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ("Do they then not know that Allah knows what they conceal and what they make public?")

   Show original Arabic

   القول في تأويل قوله تعالى : وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا قال أبو جعفر: أما قوله: (وإذا لقوا الذين آمنوا قالوا آمنا)، فإنه خبر من الله جل ذكره عن الذين أيأس أصحاب محمد صلى الله عليه وسلم من إيمانهم - من يهود بني إسرائيل، الذين كان فريق منهم يسمعون كلام الله ثم يحرفونه من بعد ما عقلوه وهم يعلمون - وهم الذين إذا لقوا الذين آمنوا بالله ورسوله محمد صلى الله عليه وسلم قالوا: آمنا. يعني بذلك: أنهم إذا لقوا الذين صدقوا بالله وبمحمد صلى الله عليه وسلم وبما جاء به من عند الله، قالوا: آمنا - أي صدقنا بمحمد وبما صدقتم به، وأقررنا بذلك. أخبر الله عز وجل أنهم تخلقوا بأخلاق المنافقين، وسلكوا منهاجهم، كما:- 1335 - حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي ، عن أبيه, عن جده, عن ابن عباس قوله: (وإذا لقوا الذين آمنوا قالوا آمنا وإذا خلا بعضهم إلى بعض قالوا أتحدثونهم بما فتح الله عليكم)، وذلك أن نفرا من اليهود كانوا إذا لقوا محمدا صلى الله عليه وسلم قالوا: &; 2-250 &; آمنا, وإذا خلا بعضهم إلى بعض قالوا: أتحدثونهم بما فتح الله عليكم. 1336 - حدثنا أبو كريب قال، حدثنا عثمان بن سعيد, عن بشر بن عمارة, عن أبي روق, عن الضحاك, عن ابن عباس: (وإذا لقوا الذين آمنوا قالوا آمنا)، يعني المنافقين من اليهود، كانوا إذا لقوا أصحاب محمد صلى الله عليه وسلم قالوا: آمنا. * * * وقد روي عن ابن عباس في تأويل ذلك قول آخر وهو ما:- 1337 - حدثنا به ابن حميد قال، حدثنا سلمة بن الفضل, عن محمد بن إسحاق, عن محمد بن أبي محمد, عن عكرمة, أو عن سعيد بن جبير, عن ابن عباس: (وإذا لقوا الذين آمنوا قالوا آمنا)، أي: بصاحبكم رسول الله صلى الله عليه وسلم, ولكنه إليكم خاصة. 1338 - حدثنا موسى قال، حدثنا عمرو قال، حدثنا أسباط, عن السدي: (وإذا لقوا الذين آمنوا قالوا آمنا) الآية, قال: هؤلاء ناس من اليهود، آمنوا ثم نافقوا. * * * القول في تأويل قوله تعالى : وَإِذَا خَلا بَعْضُهُمْ إِلَى بَعْضٍ قَالُوا أَتُحَدِّثُونَهُمْ بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ أَفَلا تَعْقِلُونَ (76) قال أبو جعفر: يعني بقوله: (وإذا خلا بعضهم إلى بعض) أي: إذا خلا بعض هؤلاء اليهود -الذين وصف الله صفتهم- إلى بعض منهم، فصاروا في خلاء من الناس غيرهم, وذلك هو الموضع الذي ليس فيه غيرهم -" قالوا " يعني: قال بعضهم لبعض -: " أتحدثونهم بما فتح الله عليكم ". * * * ثم اختلف أهل التأويل في تأويل قوله: (بما فتح الله عليكم). فقال بعضهم بما:- 1339 - حدثنا أبو كريب قال، حدثنا عثمان بن سعيد, عن بشر بن &; 2-251 &; عمارة, عن أبي روق, عن الضحاك, عن ابن عباس: (وإذا خلا بعضهم إلى بعض قالوا أتحدثونهم بما فتح الله عليكم)، يعني: بما أمركم الله به. فيقول الآخرون: إنما نستهزئ بهم ونضحك. * * * وقال آخرون بما:- 1340 - حدثنا ابن حميد قال, حدثنا سلمة، عن ابن اسحاق، عن محمد بن أبي محمد، عن عكرمة، أو عن سعيد بن جبير، عن ابن عباس: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا ، أي: بصاحبكم رسول الله, ولكنه إليكم خاصة, وإذا خلا بعضهم إلى بعض قالوا: لا تحدثوا العرب بهذا، فإنكم قد كنتم تستفتحون به عليهم, فكان منهم. (99) فأنـزل الله: (وإذا لقوا الذين آمنوا قالوا آمنا وإذا خلا بعضهم إلى بعض قالوا أتحدثونهم بما فتح الله عليكم ليحاجوكم به عند ربكم)، أي: تقرون بأنه نبي, وقد علمتم أنه قد أخذ له الميثاق عليكم باتباعه, وهو يخبرهم أنه النبي الذي كنا ننتظر ونجده في كتابنا؟ اجحدوه ولا تقروا لهم به. يقول الله: أَوَلَا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ . 1341 - حدثني المثنى قال، حدثنا آدم قال، حدثنا أبو جعفر, عن الربيع, عن أبي العالية في قوله: (أتحدثونهم بما فتح الله عليكم)، أي بما أنـزل الله عليكم في كتابكم من نعت محمد صلى الله عليه وسلم. 1342 - حدثنا بشر بن معاذ قال، حدثنا يزيد بن زريع, عن سعيد, عن قتادة: (قالوا أتحدثونهم بما فتح الله عليكم)، أي: بما من الله عليكم في كتابكم من نعت محمد صلى الله عليه وسلم, فإنكم إذا فعلتم ذلك احتجوا به عليكم، (أفلا تعقلون). &; 2-252 &; 1343 - حدثنا الحسن بن يحيى قال، أخبرنا عبد الرزاق قال، أخبرنا معمر, عن قتادة: (أتحدثونهم بما فتح الله عليكم)، ليحتجوا به عليكم. 1344 - حدثني المثنى قال، حدثني آدم قال، حدثنا أبو جعفر قال، قال قتادة: (أتحدثونهم بما فتح الله عليكم)، يعني: بما أنـزل الله عليكم من أمر محمد صلى الله عليه وسلم ونعته. * * * وقال آخرون في ذلك بما:- 1345 - حدثني محمد بن عمرو قال، حدثنا أبو عاصم, عن عيسى, عن ابن أبي نجيح، عن مجاهد: (بما فتح الله عليكم ليحاجوكم به عند ربكم) قال: قول يهود بني قريظة، (100) حين سبهم النبي صلى الله عليه وسلم بأنهم إخوة القردة والخنازير, قالوا: من حدثك؟ هذا حين أرسل إليهم عليا فآذوا محمدا, فقال: يا إخوة القردة والخنازير. (101) 1346 - حدثني المثنى قال، حدثنا أبو حذيقة قال، حدثنا شبل, عن ابن أبي نجيح, عن مجاهد مثله - إلا أنه قال: هذا، حين أرسل إليهم علي بن أبي طالب رضي الله عنه وآذوا النبي صلى الله عليه وسلم فقال: " اخسئوا يا إخوة القردة والخنازير " . 1347 - حدثنا القاسم قال، حدثني الحسين قال، حدثني حجاج, عن ابن جريج قال، أخبرني القاسم بن أبي بزة, عن مجاهد في قوله: (أتحدثونهم بما فتح &; 2-253 &; الله عليكم)، قال: قام النبي صلى الله عليه وسلم يوم قريظة تحت حصونهم فقال: " يا إخوان القردة، ويا إخوان الخنازير، ويا عبدة الطاغوت ". فقالوا: من أخبر هذا محمدا؟ ما خرج هذا إلا منكم!(أتحدثونهم بما فتح الله عليكم)! بما حكم الله، للفتح ، ليكون لهم حجة عليكم. قال ابن جريج, عن مجاهد: هذا حين أرسل إليهم عليا فآذوا محمدا صلى الله عليه وسلم. (102) * * * وقال آخرون بما:- 1348 - حدثنا موسى قال، حدثنا عمرو قال، حدثنا أسباط, عن السدي: (قالوا أتحدثونهم بما فتح الله عليكم) - من العذاب -" ليحاجوكم به عند ربكم " هؤلاء ناس من اليهود آمنوا ثم نافقوا, فكانوا يحدثون المؤمنين من العرب بما عذبوا به, فقال بعضهم لبعض: أتحدثونهم بما فتح الله عليكم من العذاب، ليقولوا نحن أحب إلى الله منكم, وأكرم على الله منكم؟ * * * وقال آخرون بما:- 1349 - حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد في قوله: (وإذا خلا بعضهم إلى بعض قالوا أتحدثونهم بما فتح الله عليكم ليحاجوكم به عند ربكم): قال: كانوا إذا سئلوا عن الشيء قالوا: أما تعلمون في التوراة كذا وكذا؟ قالوا: بلى! - قال: وهم يهود - فيقول لهم رؤساؤهم الذين يرجعون إليهم: ما لكم تخبرونهم بالذي أنـزل الله عليكم فيحاجوكم به عند ربكم؟ أفلا تعقلون؟ قال: قال رسول الله صلى الله عليه وسلم: لا يدخلن علينا قصبة المدينة إلا مؤمن (103) . فقال رؤساؤهم من أهل الكفر والنفاق: اذهبوا فقولوا آمنا, واكفروا إذا رجعتم. قال: فكانوا يأتون المدينة بالبُكَر ويرجعون إليهم بعد العصر (104) وقرأ قول الله: وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنْـزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ [ آل عمران: 72]. وكانوا يقولون إذا دخلوا المدينة: نحن مسلمون. ليعلموا خبر رسول الله صلى الله &; 2-254 &; عليه وسلم وأمره، فإذا رجعوا رجعوا إلى الكفر. فلما أخبر الله نبيه صلى الله عليه وسلم بهم, قطع ذلك عنهم فلم يكونوا يدخلون. وكان المؤمنون الذين مع رسول الله صلى الله عليه وسلم يظنون أنهم مؤمنون, فيقولون لهم: أليس قد قال الله لكم كذا وكذا؟ فيقولون: بلى! فإذا رجعوا إلى قومهم [يعني الرؤساء] - قالوا: " أتحدثونهم بما فتح الله عليكم "، الآية. (105) * * * وأصل " الفتح " في كلام العرب: النصر والقضاء، والحكم. يقال منه: " اللهم افتح بيني وبين فلان "، أي احكم بيني وبينه, ومنه قول الشاعر: ألا أبلــغ بنــي عُصْــمٍ رسـولا بـــأني عــن فُتــاحَتكم غنــي (106) قال أبو جعفر: قال: ويقال للقاضي: " الفتاح " (107) ومنه قول الله عز وجل: رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ [ الأعراف: 89] أي احكم بيننا وبينهم. * * * فإذا كان معنى الفتح ما وصفنا, تبين أن معنى قوله: (قالوا أتحدثونهم بما فتح الله عليكم ليحاجوكم به عند ربكم) إنما هو أتحدثونهم بما حكم الله به عليكم، وقضاه فيكم؟ ومن حكمه جل ثناؤه عليهم ما أخذ به ميثاقهم من الإيمان بمحمد صلى الله عليه وسلم, وبما جاء به في التوراة. ومن قضائه فيهم أن جعل منهم القردة والخنازير, وغير ذلك من أحكامه وقضائه فيهم. وكل ذلك كان لرسول الله صلى الله عليه وسلم وللمؤمنين به، حجةً على المكذبين من اليهود &; 2-255 &; المقرين بحكم التوراة، وغير ذلك [من أحكامه وقضائه]. (108) فإذ كان كذلك. (109) فالذي هو أولى عندي بتأويل الآية قول من قال: معنى ذلك: أتحدثونهم بما فتح الله عليكم من بعث محمد صلى الله عليه وسلم إلى خلقه؟ لأن الله جل ثناؤه إنما قص في أول هذه الآية الخبر عن قولهم لرسول الله صلى الله عليه وسلم ولأصحابه: آمنا بما جاء به محمد صلى الله عليه وسلم; فالذي هو أولى بآخرها أن يكون نظير الخبر عما ابتدئ به أولها. وإذا كان ذلك كذلك, فالواجب أن يكون تلاومهم، كان فيما بينهم، فيما كانوا أظهروه لرسول الله صلى الله عليه وسلم ولأصحابه من قولهم لهم: آمنا بمحمد صلى الله عليه وسلم وبما جاء به. وكان قيلهم ذلك، من أجل أنهم يجدون ذلك في كتبهم، وكانوا يخبرون أصحاب رسول الله صلى الله عليه وسلم بذلك. فكان تلاومهم -فيما بينهم إذا خلوا- على ما كانوا يخبرونهم بما هو حجة للمسلمين عليهم عند ربهم. وذلك أنهم كانوا يخبرونهم عن وجود نعت محمد صلى الله عليه وسلم في كتبهم، ويكفرون به, وكان فتح الله الذي فتحه للمسلمين على اليهود، وحكمه عليهم لهم في كتابهم، أن يؤمنوا بمحمد صلى الله عليه وسلم إذا بعث. فلما بعث كفروا به، مع علمهم بنبوته. * * * قال أبو جعفر: وقوله: (أفلا تعقلون)، خبر من الله تعالى ذكره - عن اليهود اللائمين إخوانهم على ما أخبروا أصحاب رسول الله صلى الله عليه وسلم بما فتح الله لهم عليهم - أنهم قالوا لهم: أفلا تفقهون أيها القوم وتعقلون، أن إخباركم أصحاب النبي صلى الله عليه وسلم بما في كتبكم أنه نبي مبعوث، حجة لهم عليكم عند ربكم، يحتجون بها عليكم؟ أي: فلا تفعلوا ذلك, ولا تقولوا لهم مثل ما قلتم, ولا تخبروهم &; 2-256 &; بمثل ما أخبرتموهم به من ذلك. فقال جل ثناؤه: أَوَلا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ . * * * --------------------------- الهوامش : (99) قوله : "فكان منهم" ، أي كان منهم النبي الذي كانوا يستفتحون به على مشركي العرب ويستنصرون ، ويرجون أن يكون منهم ، فكان من العرب . وسيأتي خبر استفتاحهم بعد في تفسير الآية : 89 من سورة البقرة في هذا الجزء . (100) في المطبوعة : "يهود من قريظة" ، ليست بشيء . (101) من أول قوله : "قالوا من حدثك؟ . . " إلى آخر العبارة ، تفسير للقصة قبله . وقوله"فقال : يا إخوة القردة والخنازير" من كلام رسول الله صلى الله عليهم وسلم ، لا كلام علي رضي الله عنه . وسيظهر ذلك في الخبرين بعده . (102) الأثر : 1347 - في ابن كثير 1 : 214 وفيه : "من أخبر بهذا الأمر محمدا؟ ما خرج هذا القول إلا منكم" . (103) قصبة القرية : وسطها وجوفها . وقصبة البلاد : مدينتها ، لأنها تكون في أوسطها . (104) البكر جمع بكرة (بضم فسكون) : وهي الغدوة ، أول النهار . (105) الأثر : 1349 في ابن كثير 1 : 213 - 214 ، والزيادة بين القوسين منه . (106) ينسب للأسعر الجعفي ، ومحمد بن حمران بن أبي حمران . انظر تعليق الراجكوتي في سمط اللآلئ : 927 . (107) أمالي القالي 2 : 281 واللسان (فتح) (رسل) ، وغيرهما ، وبنو عصم ، هم رهط عمرو ابن معد يكرب الزبيدي . وقد اختلفت روايات البيت اختلافا شديدا ، وليس هذا مكان تحقيقها ، لطولها . (108) ما بين القوسين ، زيادة استظهرتها من سابق بيانه ، ليستقيم الكلام . (109) في المطبوعة : "فإن كان كذلك" ، والزيادة ماضية على نهج أبي جعفر .