Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The discourse on the explanation of His statement, the Exalted: وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا (33:26) (And He brought down those of the People of the Book who had backed them from their strongholds, and He cast terror into their hearts; a group you killed and a group you took captive.)

   Allah, exalted be His mention, says: And Allah brought down those who had aided the confederates (al-aḥzāb) of Quraysh and Ghaṭafān against the Messenger of Allah ﷺ and his companions — and that was their backing of them — and by this He meant the Banū Qurayẓa, and it was they who backed the confederates against the Messenger of Allah ﷺ. And His statement: مِنْ أهْلِ الكتاب (of the People of the Book) means: of the people of the Tawrāt, and they were Jews. And His statement: منْ صيَاصِيهمْ (from their strongholds) means: from their fortresses (ḥuṣūn).

   And in accordance with what we have said about this, the people of interpretation (ahl al-taʾwīl) have spoken.

   * Mention of who said that:

   Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us; and al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us, both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: وَأَنـزلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ (And He brought down those of the People of the Book who had backed them) — he said: the Qurayẓa; he says: He brought them down from their fortresses.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His statement: وَأَنـزلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ (And He brought down those of the People of the Book who had backed them) — they are the Banū Qurayẓa; they backed Abū Sufyān and corresponded with him, and thus they broke the covenant that was between them and the Prophet of Allah. He said: and while the Messenger of Allah ﷺ was washing his head at Zaynab bint Jaḥsh's place — she had already washed one side — Jibrāʾīl, peace be upon him, came to him and said: may Allah forgive you! The angels have not laid down their weapons these forty nights; march out to the Banū Qurayẓa, for I have already severed their sinews, opened their gates, and left them trembling and in disarray. He said: then the Messenger of Allah ﷺ put on his armor, and then he took the road of the Banū Ghanm, and the people followed him, while he had bound his eyebrow with the dust. He said: then the Messenger of Allah ﷺ came to them, besieged them, and called out to them: "O brothers of apes!" They said: O Abū al-Qāsim, you were never a transgressor of propriety. Then they came down according to the judgment of Ibn Muʿādh, for between them and his people there was an alliance, so they hoped that mercy toward them would move him. And Abū Lubāba gestured to them that it was slaughter. Then Allah revealed: يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ (O you who believe, do not betray Allah and the Messenger, nor betray the trusts placed in you while you know). Then he [Saʿd ibn Muʿādh] judged concerning them that their fighters be killed, that their children be taken captive, and that their possessions be for the Emigrants (Muhājirūn) and not for the Helpers (Anṣār). Then his people and his tribe said: have you given the Emigrants preference over us with the possessions? He said: you were possessors of property, while the Emigrants had no property. And it has been reported to us that the Messenger of Allah ﷺ pronounced the takbīr and said: "He has judged concerning them with the judgment of Allah."

   Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq, he said: when the Messenger of Allah ﷺ turned away from the Trench, returning to Medina, and the Muslims [likewise], and they laid down their weapons, and midday arrived, Jibrāʾīl came to the Messenger of Allah ﷺ.

   As Ibn Ḥumayd related to us, saying: Salama related to us, saying: Muḥammad ibn Isḥāq related to me, on the authority of Ibn Shihāb al-Zuhrī: "wrapped in a turban of brocade (istabraq), upon a mule on which lay a saddle bearing a covering of silk brocade (dībāj); and he said: have you laid down your weapons, O Messenger of Allah? He said: yes. Jibrāʾīl said: the angels have not yet laid down their weapons; I have just now returned only from the pursuit of the people. Allah commands you, O Muḥammad, to march out to the Banū Qurayẓa, and I am going to the Banū Qurayẓa." Then the Messenger of Allah ﷺ commanded a crier, and he announced among the people: "whoever is hearing and obedient, let him not perform the ʿaṣr prayer except in [the territory of] the Banū Qurayẓa." And the Messenger of Allah ﷺ put ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, in front with his banner toward the Banū Qurayẓa, and the people hastened there. ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, advanced until he drew near the fortresses, and he heard from them foul speech against the Messenger of Allah ﷺ, so he turned back until he met the Messenger of Allah ﷺ on the road, and he said: O Messenger of Allah, there is no need for you to approach those vile people. He said: "why? I suspect you have heard from them something offensive toward me." He said: yes, O Messenger of Allah. He said: "had they once seen me, they would have said nothing of it." When the Messenger of Allah ﷺ approached their fortresses, he said: "O brothers of apes, has Allah disgraced you and brought down His vengeance upon you?" They said: O Abū al-Qāsim, you were never an uncouth man.

   And the Messenger of Allah ﷺ passed by his companions at al-Ṣūrayn, before he reached the Banū Qurayẓa, and he said: "has anyone passed by you?" They said: O Messenger of Allah, Diḥya ibn Khalīfa al-Kalbī passed by us on a white mule on which lay a saddle bearing a covering of silk brocade. Then the Messenger of Allah ﷺ said: "that was Jibrāʾīl, sent to the Banū Qurayẓa to make their fortresses tremble for them and to cast terror into their hearts." When the Messenger of Allah ﷺ arrived at the Qurayẓa, he alighted at one of their wells, in a corner of their property, called Biʾr Anā, and the people joined him. And men came to him after the late evening prayer (al-ʿishāʾ al-ākhira), and they had not performed the ʿaṣr prayer because of the statement of the Messenger of Allah ﷺ: "let no one perform the ʿaṣr prayer except in [the territory of] the Banū Qurayẓa," so they performed the ʿaṣr prayer [there]; and Allah did not rebuke them for that in His Book, nor did His Messenger reproach them for it.

   And the narration [continues] on the authority of Muḥammad ibn Isḥāq, on the authority of his father, on the authority of Maʿbad ibn Kaʿb ibn Mālik al-Anṣārī, he said: and the Messenger of Allah ﷺ besieged them twenty-five nights, until the siege exhausted them and Allah cast terror into their hearts. And Ḥuyayy ibn Akhṭab had entered the Banū Qurayẓa in their fortress when Quraysh and Ghaṭafān turned away from them, in fulfillment of his pledge to Kaʿb ibn Asad regarding what he had agreed upon with him. When they knew for certain that the Messenger of Allah ﷺ would not turn away from them until he had dealt with them, Kaʿb ibn Asad said to them: O community of Jews, there has befallen you what you see, and I present to you three options, so take whichever of them you wish. They said: what are they? He said: we give this man our pledge of allegiance and believe him, for by Allah, it has become clear to you that he is a sent prophet, and that he is the one whom you found described in your Book; then your blood, your possessions, your sons, and your women will be safe. They said: we will never abandon the judgment of the Tawrāt, nor will we exchange it for anything else. He said: if you refuse me this, then come, let us kill our sons and our women, and then march out to Muḥammad and his companions, men with drawn swords, leaving behind us no burden that would weigh upon us, until Allah judges between us and Muḥammad; if we perish, then we perish having left behind us nothing over which we fear, and if we prevail, then by my life we shall acquire [new] women and sons. They said: shall we kill these poor wretches? What good is life after them? He said: if you refuse me this, then this night is the night of the Sabbath, and it may be that Muḥammad and his companions feel themselves secure; so descend [and go out], that perhaps we may catch Muḥammad and his companions off guard. They said: shall we profane our Sabbath and do therein what none before us did therein? Do you not know what befell those of transformation (maskh), among those of whom you know — that which is not hidden from you? He said: not a single man among you has, since his mother bore him, spent even one single night of his life resolute.

   He said: then they sent [word] to the Messenger of Allah ﷺ: send us Abū Lubāba ibn ʿAbd al-Mundhir, brother of the Banū ʿAmr ibn ʿAwf — and they were among the allies of the Aws — that we may consult him about our affair. So the Messenger of Allah ﷺ sent him. When they saw him, the men rose toward him, and the women and children burst into tears toward him, weeping in his face, and he had pity on them. And they said to him: O Abū Lubāba, do you think we should surrender to the judgment of Muḥammad? He said: yes — and he pointed with his hand to his throat — it is slaughter. Abū Lubāba said: by Allah, my feet had not yet shifted from their place before I knew that I had betrayed Allah and His Messenger. Then Abū Lubāba went his way, and he did not come to the Messenger of Allah ﷺ, but bound himself in the mosque to one of its pillars and said: I will not leave my place until Allah turns to me in forgiveness for what I have done. And he vowed to Allah that he would never again set foot among the Banū Qurayẓa, and that Allah would never see him in a place where he had betrayed Allah and His Messenger. When the news about him reached the Messenger of Allah ﷺ — and he had reckoned him slow in coming — he said: "indeed, had he come to me, I would have asked forgiveness for him; but now that he has done what he has done, I am not the one to release him from his place until Allah turns to him [in forgiveness]."

   Then Thaʿlaba ibn Saʿya, and Usayd ibn Saʿya, and Asad ibn ʿUbayd — and they were a small group of the Banū Hudhayl, belonging neither to the Banū Qurayẓa nor to the Naḍīr; their lineage was moreover above that, they were the cousins of the people — embraced Islam on that night in which the Qurayẓa surrendered to the judgment of the Messenger of Allah ﷺ. And on that night ʿAmr ibn Saʿdā al-Qurazī went out, and he passed by the guard of the Messenger of Allah ﷺ, over whom Muḥammad ibn Maslama al-Anṣārī was set that night. When he saw him, he said: who is this? He said: ʿAmr ibn Saʿdā. And ʿAmr had refused to take part with the Banū Qurayẓa in their treachery against the Messenger of Allah ﷺ, and he had said: I will never betray Muḥammad. Then Muḥammad ibn Maslama, when he recognized him, said: O Allah, do not deprive me of pardoning the lapses of the noble! Then he let him go free, and he went his way until he spent that night in the mosque of the Messenger of Allah ﷺ at Medina, and then he departed, and it is not known where he went in the land of Allah to this day. When his case was mentioned to the Messenger of Allah ﷺ, he said: "that is a man whom Allah saved through his faithfulness." He said: and some people claimed that he had been bound with a rope, among those of the Banū Qurayẓa who were bound when they surrendered to the judgment of the Messenger of Allah ﷺ, and that in the morning his rope was found cast aside, and it was not known where he had gone; and concerning that the Messenger of Allah ﷺ said that statement. And Allah knows best.

   When morning came upon them, they came down according to the judgment of the Messenger of Allah ﷺ, and the Aws sprang up and said: O Messenger of Allah, they are our allies and not those of the Khazraj, and you did yesterday with the allies of the Khazraj what you know. And the Messenger of Allah ﷺ had, before the Banū Qurayẓa, besieged the Banū Qaynuqāʿ, and they were the allies of the Khazraj, and they had surrendered to his judgment, and ʿAbd Allah ibn Ubayy ibn Salūl had asked him for them, and he had granted them to him. So when the Aws spoke to him, the Messenger of Allah ﷺ said: "are you not content, O community of the Aws, that a man from among you should judge concerning them?" They said: yes indeed. He said: "then that is for Saʿd ibn Muʿādh." And the Messenger of Allah ﷺ had lodged Saʿd ibn Muʿādh in the tent of a woman of [the tribe of] Aslam, named Rufayda, in his mosque; she used to tend the wounded and devote herself voluntarily to the service of whoever among the Muslims was helpless. And the Messenger of Allah ﷺ had said to his people, when the arrow struck him at the Trench: "lodge him in the tent of Rufayda, so that I may visit him from close by." When the Messenger of Allah ﷺ appointed him [as judge] over the Banū Qurayẓa, his people came to him and carried him on a donkey — and they had placed for him a cushion of leather, for he was a corpulent man — and then they brought him to the Messenger of Allah ﷺ, while saying: O Abū ʿAmr, deal well with your allies, for the Messenger of Allah ﷺ has charged you with that so that you may deal well with them. When they pressed him too much, he said: it has become time for Saʿd that in [the cause of] Allah the blame of no blamer should affect him. Then a portion of those of his people who were with him turned back to the quarter of the Banū ʿAbd al-Ashhal, and they brought the death-tidings of the men of the Banū Qurayẓa, before Saʿd ibn Muʿādh reached them, on the basis of the statement they had heard from him.

   When Saʿd reached the Messenger of Allah ﷺ and the Muslims, he [the Prophet] said: "stand up for your master." Then they stood up for him, and they said: O Abū ʿAmr, the Messenger of Allah ﷺ has charged you with your allies that you may judge concerning them. Then Saʿd said: does the covenant of Allah and His pact rest upon you that the judgment concerning them shall be [binding] as I judge? They said: yes. He said: and [does it rest also] upon whoever is here? — toward the side where the Messenger of Allah ﷺ was, while he kept himself [respectfully] turned away from the Messenger of Allah ﷺ, out of reverence for him. Then the Messenger of Allah ﷺ said: "yes." Saʿd said: then I judge concerning them that the men be killed, that the possessions be divided, and that the children and the women be taken captive.

   Ibn Ḥumayd related to us, saying: Salama related to us, saying: Muḥammad ibn Isḥāq related to me, on the authority of ʿĀṣim ibn ʿUmar ibn Qatāda, on the authority of ʿAbd al-Raḥmān ibn ʿAmr ibn Saʿd ibn Muʿādh, on the authority of ʿAlqama ibn Waqqāṣ al-Laythī, he said: the Messenger of Allah ﷺ said: "you have indeed judged concerning them with the judgment of Allah, from above seven heavens." Then they were brought down, and the Messenger of Allah ﷺ confined them in the house of the daughter of al-Ḥārith, a woman of the Banū al-Najjār. Then the Messenger of Allah ﷺ went to the market of Medina, which is still its market to this day, and he dug trenches there, and then he sent for them, and their necks were struck off in those trenches; they were brought to him in groups. And among them were the enemy of Allah Ḥuyayy ibn Akhṭab, and Kaʿb ibn Asad, the chief of the people; and they were six hundred or seven hundred men — and whoever puts the number higher says: they were from eight hundred to nine hundred. And they had said to Kaʿb ibn Asad, while they were being led away in groups to the Messenger of Allah ﷺ: O Kaʿb, what do you see: what is being done with us? Then Kaʿb said: do you not understand in any situation? Do you not see that the summoner [to us] does not cease, and that whoever of you is led away does not return? It is, by Allah, the death penalty! And it continued thus until the Messenger of Allah ﷺ was finished with them.

   And Ḥuyayy ibn Akhṭab, the enemy of Allah, was brought, and he wore a garment of his, reddish (fuqqāḥiyya), which he had torn all over, at the spot of a fingertip, fingertip by fingertip, so that it would not be taken from him, with his hands bound together with a rope to his neck. When he looked at the Messenger of Allah ﷺ, he said: indeed, by Allah, I do not blame myself for my enmity toward you, but whoever Allah forsakes is forsaken. Then he turned to the people and said: O people, there is no harm in the command of Allah; [it is] the Book of Allah and His decree, and a bloody ordeal that was written upon the children of Israel. Then he sat down, and his neck was struck off. Then Jabal ibn Jawwāl al-Thaʿlabī said:

   "By your life, the son of Akhṭab did not blame himself, but whoever Allah forsakes is forsaken.

   He fought until he brought his soul its excuse, and he, striving for honor, shook with every shaking."

   Ibn Ḥumayd related to us, saying: Salama related to us, saying: Muḥammad ibn Isḥāq related to us, on the authority of Muḥammad ibn Jaʿfar ibn al-Zubayr, on the authority of ʿUrwa ibn al-Zubayr, on the authority of ʿĀʾisha, she said: only one woman of their women was killed. She said: by Allah, she was with me, talking and laughing with me in the afternoon, while the Messenger of Allah ﷺ was killing their men in the market, when a crier called out her name: where is so-and-so? She said: I, by Allah! She [ʿĀʾisha] said: I said: woe to you, what is the matter with you? She said: I am to be killed. I said: why? She said: because of something I did. She said: then she was led away, and her neck was struck off. And ʿĀʾisha used to say: I do not forget my astonishment at her, [her] cheerful spirit and her much laughing, while she knew that she would be killed.

   Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq, he said: Zayd ibn Rūmān related to me: وَأَنـزلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ (And He brought down those of the People of the Book who had backed them from their strongholds) — and the ṣayāṣī are the fortresses (ḥuṣūn) and the fortified towers (āṭām) in which they were; وَقَذَفَ في قُلُوبَهَمُ الرُّعْبَ (and He cast terror into their hearts).

   ʿAmr ibn Mālik al-Bakrī related to us, saying: Wakīʿ ibn al-Jarrāḥ related to us; and Ibn Wakīʿ related to us, saying: my father related to us, on the authority of Ibn ʿUyayna, on the authority of ʿAmr ibn Dīnār, on the authority of ʿIkrima: مِنْ صيَاصِيهِمْ (from their strongholds) — he said: from their fortresses (ḥuṣūn).

   Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us; and al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us, both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: مِنْ صيَاصِيهِمْ (from their strongholds) — he says: He brought them down from their ṣayāṣī; he said: their castles (quṣūr).

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His statement: مِنْ صيَاصيهِمْ (from their strongholds): that is, from their fortresses (ḥuṣūn) and their fortified towers (āṭām).

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said, concerning His statement: وَأَنـزلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ (And He brought down those of the People of the Book who had backed them from their strongholds), he said: the ṣayāṣī: their fortresses by which they supposed they would be protected against Allah, blessed and exalted. And the origin of ṣayāṣī is: the plural of ṣīṣa; one says — and by it here is meant: their fortresses. And the Arabs call the peak of a mountain: ṣīṣa, and one calls the root of a thing: ṣīṣa; one says: may Allah cut off the ṣīṣa of so-and-so, that is: his root. And one calls the awl of weavers: ṣayāṣī, as the poet said:

   "like the striking of the ṣayāṣī in the outstretched weave."

   And those are the two spurs of the rooster.

   And His statement: وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ (and He cast terror into their hearts) says: and He cast into their hearts the fear of you; فَريقا تَقْتُلُونَ (a group you kill) says: you kill of them a group, and they are those whom the Messenger of Allah ﷺ killed of them when he prevailed over them; وَتَأسِرُونَ فَرِيقًا (and a group you take captive) says: and you took captive of them a group, and they are their women and their children who were taken as captives (sabī).

   As Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: فَرِيقا تَقْتُلُون (a group you kill) — those whose necks were struck off; وتَأْسِرُونَ فَرِيقًا (and a group you take captive) — those who were taken as captives.

   Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq, he said: Yazīd ibn Rūmān related to me: فَرِيقًا تَقْتُلُونَ وتَأْسِرُونَ فَرِيقًا (a group you kill and a group you take captive) — that is: the killing of the men and the taking captive of the children and the women.

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   القول في تأويل قوله تعالى : وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا (26) يقول تعالى ذكره: وأنـزل الله الذين أعانوا الأحزاب من قريش وغطفان على رسول الله صلى الله عليه وسلم وأصحابه، وذلك هو مظاهرتهم إياه، وعنى بذلك بني قريظة، وهم الذين ظاهروا الأحزاب على رسول الله صلى الله عليه وسلم . وقوله: (مِنْ أهْلِ الكتاب) يعني: من أهل التوراة، وكانوا يهود: وقوله: (منْ صيَاصِيهمْ) يعني: من حصونهم. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( وَأَنـزلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ ) قال: قريظة، يقول: أنـزلهم من صياصيهم. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَأَنـزلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ ) وهم: بنو قُرَيظة، ظاهروا أبا سفيان وراسلوه، فنكثوا العهد الذي بينهم وبين نبيّ الله، قال: فبينا رسول الله صلى الله عليه وسلم عند زينب بنت جحش يغسل رأسه، وقد غسلت شقه، إذ أتاه جبرائيل صلى الله عليه وسلم، فقال: عفا الله عنك؛ ما وضعت الملائكة سلاحها منذ أربعين ليلة، فانهض إلى بني قريظة، فإني قد قطعت أوتارهم، وفتحت أبوابهم، وتركتهم في زلزال وبلبال؛ قال: فاستلأم رسول الله صلى الله عليه وسلم، ثم سلك سكة بني غنم، فاتبعه الناس وقد عصب حاجبه بالتراب؛ قال: فأتاهم رسول الله صلى الله عليه وسلم فحاصروهم وناداهم: " يا إخوان القردة "، فقالوا: يا أبا القاسم، ما كنت فحاشا، فنـزلوا على حكم ابن معاذ، وكان بينهم وبين قومه حلف، فرجوا أن تأخذه فيهم هوادة، وأومأ إليهم أبو لبابة إنه الذبح، فأنـزل الله يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ فحكم فيهم أن تقتل مقاتلتهم، وأن تسبى ذراريهم، وأن عقارهم للمهاجرين دون الأنصار، فقال قومه وعشيرته: آثرت المهاجرين بالعقار علينا قال: فإنكم كنتم ذوي عقار، وإن المهاجرين كانوا لا عقار لهم. وذُكر لنا أن رسول الله صلى الله عليه وسلم كبر وقال: " قَضَى فِيكُمْ بِحُكْمِ اللهِ". حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: لما انصرف رسول الله صلى الله عليه وسلم عن الخندق راجعا إلى المدينة والمسلمون، ووضعوا السلاح، فلما كانت الظهر أتى جبريل رسول الله صلى الله عليه وسلم. كما حدثنا ابن حميد، قال: ثنا سلمة، قال: ثني محمد بن إسحاق، عن ابن شهاب الزهري: " معتجرا بعمامة من إستبرق، على بغلة عليها رحالة، عليها قطيفة من ديباج؛ فقال: أقد وضعت السلاح يا رسول الله؟ قال: نعم قال جبريل: ما وضعت الملائكة السلاح بعد، ما رجعت الآن إلا من طلب القوم، إن الله يأمرك يا محمد بالسير إلى بني قريظة، وأنا عامد إلى بني قريظة "، فأمر رسول الله صلى الله عليه وسلم مناديا، فأذّن في الناس: " إن من كان سامعا مطيعا فلا يصلينّ العصر إلا في بني قريظة "، وقدّم رسول الله صلى الله عليه وسلم عليّ بن أبي طالب رضي الله عنه برايته إلى بني قريظة، وابتدرها الناس، فسار عليّ بن أبي طالب رضي الله عنه حتى إذا دنا من الحصون، سمع منها مقالة قبيحة لرسول الله صلى الله عليه وسلم منهم فرجع حتى لقي رسول الله صلى الله عليه وسلم بالطريق، فقال: يا رسول الله، لا عليك ألا تدنو من هؤلاء الأخباث، قال: " لِمَ؟ أَظُنُّكَ سَمِعْتَ لي مِنْهُمْ أذًى " قال: نعم يا رسول الله، قال: " لَوْ قَدْ رأونِي لَمْ يقُولُوا مِنْ ذلكَ شَيْئا " فلما دنا رسول الله صلى الله عليه وسلم من حصونهم قال: " يا إخْوَانَ القِرَدَة هَلْ أخْزَاكُمُ اللهُ وأنـزلَ بِكُمْ نِقْمَتَهُ؟" قالُوا: يا أبا القاسم، ما كنت جهولا؛ ومرّ رسول الله صلى الله عليه وسلم على أصحابه بالصورين قبل أن يصل إلى بني قريظة، فقال: " هل مَرَّ بِكُمْ أحَدٌ؟ " فقالوا: يا رسول الله، قد مرّ بنا دِحية بن خليفة الكلبي على بغلة بيضاء عليها رحالة عليها قطيفة ديباج، فقال رسول الله صلى الله عليه وسلم: " ذَاك جبْرَائيلُ بُعِثَ إلى بَنِي قُرَيْظَةَ يُزَلْزلُ بِهِمْ حُصُونَهُمْ، وَيَقْذِفُ الرُّعْبَ في قُلُوبهِمْ"؛ فلما أتى رسول الله صلى الله عليه وسلم قريظة، نـزل على بئر من آبارها في ناحية من أموالهم يقال لها: بئر أنا، فتلاحق به الناس، فأتاه رجال من بعد العشاء الآخرة، ولم يصلوا العصر لقول رسول الله صلى الله عليه وسلم: " لا يُصَلِّيَنَّ أحَدٌ العَصْرَ إلا فِي بَنِي قُرَيْظَةَ"، فصلوا العصر فما عابهم الله بذلك في كتابه ولا عنفهم به رسوله. والحديث عن محمد بن إسحاق، عن أبيه، عن معبد بن كعب بن مالك الأنصاري، قال: وحاصرهم رسول الله صلى الله عليه وسلم خمسا وعشرين ليلة حتى جهدهم الحصار وقذف الله في قلوبهم الرعب. وقد كان حُيَيّ بن أخطب دخل على بني قريظة في حصنهم حين رجعت عنهم قريش وغطفان وفاء لكعب بن أسد بما كان عاهده عليه؛ فلما أيقنوا بأن رسول الله صلى الله عليه وسلم غير منصرف عنهم حتى يناجزهم؛ قال كعب بن أسد لهم: يا معشر يهود، إنه قد نـزل بكم من الأمر ما ترون، وإني عارض عليكم خلالا ثلاثا، فخذوا أيها؛ قالوا: وما هنّ؟ قال: نبايع هذا الرجل ونصدّقه، فوالله لقد تبين لكم أنه لنبيّ مرسل، وأنه الذي كنتم تجدونه في كتابكم، فتأمنوا على دمائكم وأموالكم وأبنائكم ونسائكم، قالوا: لا نفارق حكم التوراة أبدا، ولا نستبدل به غيره؛ قال: فإذا أبيتم هذه عليّ، فهلمّ فلنقتل أبناءنا ونساءنا، ثم نخرج إلى محمد وأصحابه رجالا مصلتين بالسيوف، ولم نترك وراءنا ثقلا يهمنا حتى يحكم الله بيننا وبين محمد، فإن نهلك نهلك ولم نترك وراءنا شيئا نخشى عليه، وإن نظهر فلعمري لنتخذنّ النساء والأبناء، قالوا: نقتل هؤلاء المساكين، فما خير العيش بعدهم؛ قال: فإذا أبيتم هذه عليّ، فإن الليلة ليلة السبت، وإنه عسى أن يكون محمد وأصحابه قد أمنوا، فانـزلوا لعلنا أن نصيب من محمد وأصحابه غرّة، قالوا: نفسد سبتنا ونحدث فيه ما لم يكن أحدث فيه من كان قبلنا؟ أما من قد علمت فأصابهم من المسخ ما لم يخف عليك؟ قال: ما بات رجل منكم منذ ولدته أمه ليلة واحدة من الدهر حازما، قال: ثم إنهم بعثوا إلى رسول الله صلى الله عليه وسلم: أن ابعث إلينا أبا لبابة بن عبد المنذر أخا بني عمرو بن عوف، -وكانوا من حلفاء الأوس- نستشيره في أمرنا، فأرسله رسول الله صلى الله عليه وسلم ؛ فلما رأوه قام إليه الرجال، وجهش إليه النساء والصبيان يبكون في وجهه، فرقّ لهم وقالوا له: يا أبا لبابة، أترى أن ننـزل على حكم محمد؟ قال: نعم، وأشار بيده إلى حلقه، إنه الذبح؛ قال أبو لبابة: فوالله ما زالت قدماي حتى عرفت أني قد خُنت الله ورسوله؛ ثم انطلق أبو لبابة على وجهه. ولم يأت رسول الله صلى الله عليه وسلم حتى ارتبط في المسجد إلى عمود من عُمده وقال: لا أبرح مكاني حتى يتوب الله عليّ مما صنعت وعاهد الله لا يطأ بني قريظة أبدا ولا يراني الله في بلد خنت الله ورسوله فيه أبدا، فلما بلغ رسول الله صلى الله عليه وسلم خبره، وكان قد استبطأه، قال: " أما إنَّهُ لَوْ كَانَ جَاءَنِي لاسْتَغْفَرْتُ لَهُ، أمَّا إذْ فَعَلَ مَا فَعَلَ، فَمَا أنا بالَّذي أُطْلِقُهُ مِنْ مَكانِه حتى يَتُوبَ اللهُ عَلَيْه "؛ ثم إن ثعلبة بن سعية، وأسيد بن سعية، وأسد بن عبيد، وهم نفر من بني هذيل ليسوا من بني قريظة، ولا النضير، نسبهم فوق ذلك، هم بنو عمّ القوم، أسلموا تلك الليلة التي نـزلت فيها قريظة على حكم رسول الله صلى الله عليه وسلم، وخرج في تلك الليلة عمرو بن سعدى القرظي، فمرّ بحرس رسول الله صلى الله عليه وسلم، وعليه محمد بن مسلمة الأنصاري تلك الليلة؛ فلما رآه قال: مَنْ هَذَا؟ قال: عمرو بن سعدى؛ وكان عمرو قد أبى أن يدخل مع بني قريظة في غدرهم برسول الله صلى الله عليه وسلم وقال: لا أغدر بمحمد أبدا، فقال محمد بن مسلمة حين عرفه: اللهمّ لا تحرمني إقالة عثرات الكرام، ثم خلى سبيله، فخرج على وجهه حتى بات في مسجد رسول الله صلى الله عليه وسلم بالمدينة تلك الليلة، ثم ذهب، فلا يُدرى أين ذهب من أرض الله إلى يومه هذا؛ فذُكر لرسول الله صلى الله عليه وسلم شأنه، فقال: " ذَاكَ رَجُلٌ نَجَّاهُ اللهُ بِوَفائِه ". قال: وبعض الناس كان يزعم أنه كان أُوثق برمة فيمن أوثق من بني قريظة حين نـزلوا على حكم رسول الله صلى الله عليه وسلم، فأصبحت رمته مُلقاة، ولا يُدرى أين ذهب، فقال رسول الله صلى الله عليه وسلم تلك المقالة، فالله أعلم. فلما أصبحوا، نـزلوا على حكم رسول الله صلى الله عليه وسلم ، فتواثبت الأوس، فقالوا: يا رسول الله إنهم موالينا دون الخزرج، وقد فعلت في موالي الخزرج بالأمس ما قد علمت، وقد كان رسول الله صلى الله عليه وسلم قبل بني قريظة حاصر بني قينقاع، وكانوا حلفاء الخزرج، فنـزلوا على حكمه، فسأله إياهم عبد الله بن أبيّ بن سلول، فوهبهم له؛ فلما كلَّمته الأوس، قال رسول الله صلى الله عليه وسلم: " ألا تَرْضَوْنَ يا مَعْشَرَ الأوْسِ أنْ يَحْكُمَ فِيهِمْ رَجُلٌ مِنْكُمْ؟ " قالوا: بلى، قال: " فَذَاكَ إلى سَعْدِ بْنِ مُعاذٍ"، وكان سعد بن معاذ قد جعله رسول الله صلى الله عليه وسلم في خيمة امرأة من أسلم يقال لها رفيدة في مسجده، كانت تداوي الجَرْحَى، وتحتسب بنفسها على خدمة من كانت به ضيعة من المسلمين، وكان رسول الله صلى الله عليه وسلم قد قال لقومه حين أصابه السهم بالخندق " اجْعَلُوهُ فِي خَيْمَةِ رُفَيْدَةَ حتى أعُودَهُ مِنْ قَرِيبٍ" فلما حكَّمه رسول الله صلى الله عليه وسلم في بني قريظة، أتاه قومه فاحتملوه على حمار، وقد وطئوا له بوسادة من أدم، وكان رجلا جسيما، ثم أقبلوا معه إلى رسول الله صلى الله عليه وسلم، وهم يقولون: يا أبا عمرو أحسن في مواليك، فإن رسول الله صلى الله عليه وسلم ولاك ذلك لتُحسن فيهم، فلما أكثروا عليه قال: قد آن لسعد ألا تأخذه في الله لومة لائم، فرجع بعض من كان معه من قومه إلى دار بني عبد الأشهل، فنعى إليهم رجال بني قريظة قبل أن يصل إليهم سعد بن معاذ؛ من كلمته التي سمع منه؛ فلما انتهى سعد إلى رسول الله صلى الله عليه وسلم والمسلمين، قال: " قوموا إلى سيدكم " فقاموا إليه، فقالوا: يا أبا عمرو، إن رسول الله صلى الله عليه وسلم ولاك مواليَك لتحكم فيهم، فقال سعد: عليكم بذلك عهد الله وميثاقه، إن الحكم فيهم كما حكمت؟ قال: نعم، قال: وعلى من هاهنا؟ في الناحية التي فيها رسول الله صلى الله عليه وسلم، وهو معرض عن رسول الله صلى الله عليه وسلم؛ إجلالا له. فقال رسول الله صلى الله عليه وسلم: " نَعَمْ"، قال سعد: فإني أحكم فيهم أن تُقتل الرجال، وتقسّم الأموال، وتُسبى الذراري والنساء. حدثنا ابن حميد، قال: ثنا سلمة، قال: فحدثني محمد بن إسحاق، عن عاصم بن عمر بن قتادة، عن عبد الرحمن بن عمرو بن سعد بن معاذ، عن علقمة بن وقاص الليثي، قال: قال رسول الله صلى الله عليه وسلم: " لَقَدْ حَكَمْتُ فِيهِمْ بحُكمِ اللهِ مِنْ فَوْقِ سَبْعَةِ أرْقِعَةٍ"، ثم استنـزلوا، فحبسهم رسول الله صلى الله عليه وسلم في دار ابنة الحارث امرأة من بني النَّجار، ثم خرج رسول الله صلى الله عليه وسلم إلى سوق المدينة، التي هي سوقها اليوم، فخندق بها خنادق، ثم بعث إليهم، فضرب أعناقهم في تلك الخنادق، يخرج بهم إليه أرسالا وفيهم عدوّ الله حُيَيّ بن أخطب، وكعب بن أسد رأس القوم، وهم ستّ مئة أو سبعمائة، والمكثر منهم يقول: كانوا من الثمانمائة إلى التسعمائة، وقد قالوا لكعب بن أسد وهم يُذهب بهم إلى رسول الله صلى الله عليه وسلم أرسالا يا كعب، ما ترى ما يُصنع بنا؟ فقال كعب: أفي كلّ موطن لا تعقلون؟ ألا ترون الداعي لا ينـزع، وإنه من يُذهب به منكم فما يرجع، هو والله، القتل، فلم يزل ذلك الدأب حتى فرغ منهم رسول الله صلى الله عليه وسلم، وأُتي بحُييّ بن أخطب عدو الله، وعليه حلة له فُقَّاحية قد شققها عليه من كل ناحية كموضع الأنملة، أنملة أنملة؛ لئلا يسلبها، مجموعة يداه إلى عنقه بحبل، فلما نظر إلى رسول الله صلى الله عليه وسلم قال: أما والله، ما لمت نفسي في عداوتك، ولكنه من يخذل الله يُخْذَل، ثم أقبل على الناس فقال: أيها الناس، إنه لا بأس بأمر الله، كتاب الله وقدره، وملحمة قد كُتبت على بني إسرائيل، ثم جلس فضربت عنقه، فقال جبل بن جوّال الثعلبي: لعَمـرُكَ مَـا لامَ ابـنُ أخْـطَبَ نَفْسه ولكنَّــهُ مَــنْ يَخْـذُل اللـه يُخْـذَلِ لجَـاهَدَ حـتى أبْلـغَ النَّفْسَ عُذْرَهـا وقَلْقَــلَ يَبغـي العِـزَّ كـلَّ مُقَلْقَـلِ (5) حدثنا ابن حميد، قال: ثنا سلمة، قال: ثنا محمد بن إسحاق، عن محمد بن جعفر بن الزبير، عن عروة بن الزبير، عن عائشة، قالت: لم يقتل من نسائهم إلا امرأة واحدة، قالت: والله إنها لعندي تحدّث معي وتضحك ظهرا، ورسول الله صلى الله عليه وسلم يقتل رجالهم بالسوق، إذ هتف هاتف باسمها أين فلانة؟ قالت: أنا والله. قالت: قلت: ويلك ما لك؟ قالت: أقتل؟ قلت: ولِمَ؟ قالت: لحدث أحدثته، قال: فانطلق بها، فضُربت عنقها، فكانت عائشة تقول: ما أنسى عجبي منها، طيب نفس، وكثرة ضحك وقد عرفت أنها تُقتل. حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: ثني زيد بن رومان ( وَأَنـزلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ ) والصياصي: الحصون والآطام التي كانوا فيها(وَقَذَفَ في قُلُوبَهَمُ الرُّعْبَ). حدثنا عمرو بن مالك البكري، قال: ثنا وكيع بن الجرّاح، وحدثنا ابن وكيع، قال: ثنا أبي، عن ابن عيينة، عن عمرو بن دينار، عن عكرمة (مِنْ صيَاصِيهِمْ) قال: من حصونهم. حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد (مِنْ صيَاصِيهِمْ) يقول: أنـزلهم من صياصيهم، قال: قصورهم. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (مِنْ صيَاصيهِمْ) : أي من حصونهم وآطامهم. حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( وَأَنـزلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ ) قال: الصياصي: حصونهم التي ظنوا أنها مانعتهم من الله تبارك وتعالى، وأصل الصياصي: جمع صيصة، يقال: وعنى بها هاهنا: حصونهم، والعرب تقول لطرف الجبل: صيصة، ويقال لأصل الشيء: صيصة، يقال: جزّ الله صيصة فلان أي: أصله، ويقال لشوك الحاكة: صياصي، كما قال الشاعر: كوَقْعِ الصَّياصِي فِي النَّسِيجِ المُمَدَّدِ (6) وهي شوكتا الديك. وقوله: (وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ) يقول: وألقى في قلوبهم الخوف منكم (فَريقا تَقْتُلُونَ) يقول: تقتلون منهم جماعة، وهم الذين قتل رسول الله صلى الله عليه وسلم منهم حين ظهر عليهم (وَتَأسِرُونَ فَرِيقًا) يقول: وتأسرون منهم جماعة، وهم نساؤهم وذراريهم الذين سبوا. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (فَرِيقا تَقْتُلُون) الذين ضربت أعناقهم (وتَأْسِرُونَ فَرِيقًا) الذين سبوا. حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: ثني يزيد بن رومان (فَرِيقًا تَقْتُلُونَ وتَأْسِرُونَ فَرِيقًا) أي قتل الرجال وسبي الذراري والنساء. ------------------------ الهوامش: (5) البيتان لجبل بن جوال الثعلبي، من بني ثعلبة بن سعد بن ذبيان بن بغيض بن ريث بن غطفان، وكان يهوديًّا فأسلم، وكانت له صحبة (عن الروض الأنف للسهيلي، والاستيعاب لابن عبد البر. وانظر سيرة بن هشام طبعة الحلبي: 3 : 252) ومعنى قلقل: أي تحرك. وقد قال البيتين عند مقتل حيي بن أخطب رأس بني قريظة. (6) هذا عجز بيت لدريد بن الصمة، وصدره * فجـئت إليـه والرمـاح تنوشـه * (لسان العرب: صيص) قال أبو عبيدة في (مجاز القرآن، الورقة 194 - أ) عند قوله تعالى: (من صياصيهم): أي من حصونهم وأصولهم. وهي أيضًا شوكة الحاكة، قال: * كوقع الصياصي في النسيج الممدد * وهي شوكتا الديك، وهي قرن للبقرة أيضا. ا هـ. وفي (اللسان: صيص): والصيصة: شوكة الحائك التي يسوى بها السداة واللحمة، قال دريد بن الصمة: "فجئت إليه ..." البيت. ومنه: صيصة الديك التي في رجله وصياصي البقر: قرونها. وربما كانت تركب في الرماح مكان الأسنة. والصياصي: الحصون وكل شيء امتنع به وتحصن به فهو صيصية. ومنه قيل للحصون: الصياصي.