Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The word concerning the explanation of His statement: إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ ("Except those who join a people with whom you have a covenant").

   Abū Jaʿfar said: The Exalted means by His statement "except those who join a people with whom you have a covenant": if these hypocrites, concerning whom you differ in opinion, turn away from faith in Allah and His Messenger and refuse to emigrate and do not emigrate in the path of Allah, then seize them and kill them wherever you find them — except for the one among them who joins a people with whom you have a truce, a bond, and a covenant (mīthāq), so that he enters into their midst, becomes one of them, and consents to their jurisdiction. For whoever of the people who associate partners with Allah (shirk) joins them and enters into their midst, consenting to their jurisdiction with regard to the sparing of his blood by his entering among them, the ruling is: that their women and children are not taken as captives (sabī) and their possessions are not taken as spoils of war, as in:

   10069- Muḥammad ibn al-Ḥusayn related to us, he said: Aḥmad ibn Mufaḍḍal related to us, he said: Asbāṭ related to us, on the authority of al-Suddī: "except those who join a people with whom you have a covenant," he says: when they openly display their unbelief (kufr), then kill them wherever you find them; but if one of them has entered among a people with whom you have a covenant, then treat him as you treat the people of dhimma status (ahl al-dhimma).

   10070- Yūnus related to me, on the authority of Ibn Wahb, he said: Ibn Zayd said concerning His statement: "except those who join a people with whom you have a covenant": they join these with whom you have a covenant, people of the folk; for them applies the same safe-conduct as for these.

   10071- Al-Qāsim related to us, he said: al-Ḥusayn related to us, he said: Ḥajjāj related to me on the authority of Ibn Jurayj, on the authority of ʿIkrima, concerning His statement: "except those who join a people with whom you have a covenant," he said: this was revealed concerning Hilāl ibn ʿUwaymir al-Aslamī, and Surāqa ibn Mālik ibn Juʿshum, and Khuzayma ibn ʿĀmir ibn ʿAbd Manāf.

   * * *

   Some of the philologists have claimed that the meaning of His statement "except those who join a people" is: except those who connect themselves in their lineage to a people with whom you have a covenant — derived from their saying "ittaṣala al-rajul" (the man connected himself), in the meaning of: he identified himself with and traced his descent to, as al-Aʿshā said in describing a woman who traced her descent to a people:

   When she traces her descent, she says: "O Bakr ibn Wāʾil!"

   While Bakr had taken her captive and humbled the noses in the dust!

   He means by his saying "ittaṣalat" (she connected herself): she traced her descent.

   * * *

   Abū Jaʿfar said: But this interpretation has no ground in this place, for if tracing one's descent to a people of the people of truce or covenant for those who connect themselves to them were to require what is due to these — while they themselves do not possess the covenant and safe-conduct that are due to these — then the Messenger of Allah ﷺ would not have fought Quraysh, while they were the kinsmen of the foremost first ones (among the believers). And the people of faith possess, by their faith, more right than the people of the covenant by their covenant. In the fighting of the Messenger of Allah ﷺ against the polytheists (mushrikīn) of Quraysh — because of their failure to enter into that which the people of faith among them had entered into, despite the close kinship between their lineage and the lineage of the believers among them — lies the clear proof that the tracing of descent of one who has no covenant to the one among them who does have a covenant did not provide him with that of the covenant which the one with a covenant was due by his lineage.

   And if a negligent one supposes that the fighting of the Prophet ﷺ against those he fought from among the kinsmen of the believers among the polytheists of Quraysh took place only after His statement "except those who join a people with whom you have a covenant" had been abrogated (nasakha) — well, the people of interpretation are unanimous that what abrogates it is sūra "Barāʾa" (al-Tawba), and "Barāʾa" was revealed after the conquest of Mecca and the entry of Quraysh into Islam.

   * * *

   The word concerning the explanation of His statement: أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ ("Or those who come to you while their breasts are constricted from fighting you or fighting their own people").

   Abū Jaʿfar said: The Exalted means by His statement "or those who come to you while their breasts are constricted from fighting you or fighting their own people": فَإِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ ("if they turn away, then seize them and kill them wherever you find them") = إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ ("except those who join a people with whom you have a covenant") = or: except those who have come to you while their breasts are constricted from fighting you or fighting their own people, and have thus entered among you.

   And He means by His statement "ḥaṣirat ṣudūruhum" (their breasts are constricted): their breasts have become straitened from fighting you or fighting their own people.

   The Arabs say of everyone whose mind is straitened from something, whether deed or word: "qad ḥaṣira" (he has become constricted); and from this comes "al-ḥaṣar" (the stalling) in recitation.

   * * *

   And in accordance with what we have said concerning this, the people of interpretation spoke.

   *Mention of who said that:

   10072- Muḥammad ibn al-Ḥusayn related to us, he said: Aḥmad ibn Mufaḍḍal related to us, he said: Asbāṭ related to us, on the authority of al-Suddī: "or those who come to you while their breasts are constricted," he says: they returned and entered among you = "their breasts are constricted," he says: their breasts have become straitened = "from fighting you or fighting their own people."

   * * *

   In His statement "or those who come to you while their breasts are constricted from fighting you or fighting their own people" there is something omitted, the mention of which has been left out because the wording indicates it. That is because the meaning is: or those who come to you while their breasts are already (qad) constricted; the mention of "qad" has been omitted, for it is the custom of the Arabs to do such a thing. One says: "atānī fulān dhahaba ʿaqluhu" (so-and-so came to me, his mind has gone), in the meaning of: his mind has already gone. And it has been heard from them: "aṣbaḥtu naẓartu ilā dhāti al-tanānīr" (I awoke in the morning, I looked at that-one-of-the-ovens), in the meaning of: I already looked. And by means of the implicit "qad" with the completed (verb), it is permitted to place the completed verb in the position of the present state, for when "qad" accompanies it, it brings it closer to the present state and makes it resemble the nouns.

   * * *

   Upon this reading — namely "ḥaṣirat" — rests the reading of the reciters in all the regions, and with it it is read because of the agreement of the proof upon it.

   * * *

   It has been related from al-Ḥasan al-Baṣrī that he used to read it as: ( أَوْ جَاءُوكُمْ حَصِرَةً صُدُورُهُمْ ) ("ḥaṣiratan"), with naṣb (accusative); and this (reading) is correct in Arabic and eloquent, except that, in my judgment, it is not permissible to recite with it, because of its anomalousness and its departure from the reading of the reciters of Islam.

   * * *

   The word concerning the explanation of His statement: وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلا (90) ("And had Allah willed, He would have given them power over you, so that they would have fought you. Then if they withdraw from you and do not fight you and offer you peace, then Allah has not given you any way against them") (4:90).

   Abū Jaʿfar said: The Exalted means: "and had Allah willed, He would have given them power over you, so that they would have fought you": had Allah willed, He would have given these who join a people with whom you have a covenant — so that they enter into their neighborhood and their protection — and these who come to you while their breasts are constricted from fighting you and their own people, power over you, O believers, so that they would fight you together with your enemies among the polytheists. But Allah, exalted is His mention, held them back from you. He, the Exalted, says: so obey the One who has favored you by holding them back from you, alongside all the rest with which He has favored you, in that which He has commanded you concerning the holding back from them when they join a people with whom you have a covenant, or come to you while their breasts are constricted from fighting you and their own people. Then He, exalted is His mention, said: "then if they withdraw from you," He says: if these whom I have commanded you not to fight among the hypocrites withdraw from you by entering among the people of your covenant, or by coming to you while their breasts are constricted from fighting you and their own people = "and do not fight you and offer you peace," He says: and make peace with you.

   * * *

   And "al-salam" is submission (istislām). This is merely a figure of speech, as the man says to the man: "I have given you my rein" and "I have thrown to you my halter," when he surrenders himself to him and submits to his command. So too His statement "and offer you peace": this is merely: they have given you their rein and surrendered to you, as conciliation and peace on their part toward you. And of "al-salam" is the saying of al-Ṭirimmāḥ:

   And that is because Tamīm surrendered

   to the lions, every one chaste and soft of hair-covering.

   He means by his saying "salaman": submission.

   * * *

   And in accordance with what we have said concerning this, the people of interpretation spoke.

   *Mention of who said that:

   10073- Al-Muthannā related to me, he said: Ibn Abī Jaʿfar related to us: on the authority of his father, on the authority of al-Rabīʿ: "then if they withdraw from you and do not fight you and offer you peace," he said: the conciliation.

   * * *

   As for His statement "then Allah has not given you any way against them": He says: when these hypocrites, whose description He has given, surrender to you as conciliation on their part toward you = "then Allah has not given you any way against them," that is to say: then Allah has not given you any path against their persons, their possessions, their children, and their women, to kill them, take them captive, or take them as spoils, by making that permissible or allowable for you on His part. So do not trouble them therein = except by way of good.

   * * *

   Then Allah abrogated the entire ruling of this verse and the one following it by His statement, exalted is His mention:

   فَإِذَا انْسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ up to His statement: فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ("And when the sacred months have passed, then kill the polytheists wherever you find them" ... "then let them go their way; verily, Allah is Forgiving, Merciful") [sūra al-Tawba: 5].

   Mention of who said something concerning this similar to what we have said:

   10074- Ibn Ḥumayd related to us, he said: Yaḥyā ibn Wāḍiḥ related to us, on the authority of al-Ḥusayn, on the authority of Yazīd, on the authority of ʿIkrima and al-Ḥasan, who both said: فَإِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ وَلا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلا نَصِيرًا * إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ up to His statement: وَأُولَئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُبِينًا ("If they turn away, then seize them and kill them wherever you find them, and take from them neither protector nor helper * except those who join a people with whom you have a covenant ... and against these We have given you a clear authority"). And He said in "al-Mumtaḥana": لا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ("Allah does not forbid you, with regard to those who have not fought you on account of religion and have not driven you out of your homes, from being kind to them and dealing justly with them; verily, Allah loves the just"), and He said therein: إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ up to فَأُولَئِكَ هُمُ الظَّالِمُونَ ("Allah only forbids you, with regard to those who have fought you on account of religion and have driven you out of your homes" ... "those are the wrongdoers") [sūra al-Mumtaḥana: 8, 9]. So He abrogated these four verses concerning the polytheists and said: بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ * فَسِيحُوا فِي الأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ ("A repudiation from Allah and His Messenger to those of the polytheists with whom you have made a covenant * So travel through the land for four months and know that you cannot escape Allah and that Allah disgraces the unbelievers") [sūra al-Tawba: 1, 2]. So He gave them four months to travel through the land, and suspended what was before that. And He said in the following verse: فَإِذَا انْسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ ("And when the sacred months have passed, then kill the polytheists wherever you find them, and seize them and besiege them and lie in wait for them at every place of ambush"); then He abrogated and made an exception and said: فَإِنْ تَابُوا وَأَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ up to His statement: ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ("Then if they repent and establish the prayer and give the zakāh" ... "then deliver him to his place of safety") [sūra al-Tawba: 5, 6].

   10075- Al-Ḥasan ibn Yaḥyā related to us, he said: ʿAbd al-Razzāq informed us, he said: Maʿmar informed us, on the authority of Qatāda concerning His statement: "then if they withdraw from you," he said: this was abrogated by: فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ ("then kill the polytheists wherever you find them").

   10076- Al-Muthannā related to me, he said: al-Ḥajjāj ibn al-Minhāl related to us, he said: Hammām ibn Yaḥyā related to us, he said: I heard Qatāda saying concerning His statement: إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ up to His statement: "then Allah has not given you any way against them": then that was afterward abrogated in Barāʾa, and He commanded His Prophet ﷺ to fight the polytheists with His statement: فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ ("then kill the polytheists wherever you find them, and seize them and besiege them and lie in wait for them at every place of ambush").

   10077- Yūnus related to me, he said: Ibn Wahb informed us, he said: Ibn Zayd said concerning His statement: إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ , the verse, he said: all of this together was abrogated; the jihād abrogated it. A term of four months was set for them: either they accepted Islam, or it would be the jihād.

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   القول في تأويل قوله : إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ قال أبو جعفر: يعني جل ثناؤه بقوله: " إلا الذين يصلون إلى قوم بينكم وبينهم ميثاق "، فإن تولىَّ هؤلاء المنافقون الذين اختلفتم فيهم عن الإيمان بالله ورسوله، وأبوا الهجرة فلم يهاجروا في سبيل الله، فخذوهم واقتلوهم حيث وجدتموهم، سوى من وَصل منهم إلى قوم بينكم وبينهم مُوادعة وعهد وميثاق، (35) فدخلوا فيهم، وصاروا منهم، ورضوا بحكمهم، فإن لمن وصل إليهم فدخل فيهم من أهل الشرك راضيًا بحكمهم في حقن دمائهم بدخوله فيهم: أن لا تسبى نساؤهم وذراريهم، ولا تغنم أموالهم، كما: - 10069- حدثنا محمد بن الحسين قال، حدثنا أحمد بن مفضل قال، حدثنا أسباط، عن السدي: " إلا الذين يصلون إلى قوم بينكم وبينهم ميثاق "، يقول: إذا أظهروا كفرهم فاقتلوهم حيث وجدتموهم، فإن أحدٌ منهم دخل في قوم بينكم وبينهم ميثاق، فأجروا عليه مثل ما تجرُون على أهل الذمة. 10070- حدثني يونس، عن ابن وهب قال، قال ابن زيد في قوله: " إلا الذين يصلون إلى قوم بينكم وبينهم ميثاق "، يصلون إلى هؤلاء الذين بينكم وبينهم ميثاق من القوم، لهم من الأمان مثل ما لهؤلاء. 10071- حدثنا القاسم قال، حدثنا الحسين قال، حدثني حجاج عن ابن جريج، عن عكرمة قوله: " إلا الذين يصلون إلى قوم بينكم وبينهم ميثاق "، قال نـزلت في هلال بن عويمر الأسلمي، وسراقة بن مالك بن جعشم، وخزيمة بن عامر بن عبد مناف. (36) * * * وقد زعم بعض أهل العربية، (37) أن معنى قوله: " إلا الذين يصلون إلى قوم "، إلا الذين يتَّصلون في أنسابهم لقوم بينكم وبينهم ميثاق، من قولهم: " اتّصل الرجل "، بمعنى: انتمى وانتسب، كما قال الأعشى في صفة امرأة انتسبت إلى قوم: إذَا اتَّصَلَـتْ قَـالَتْ: أَبَكْـرَ بنَ وَائِلٍ! وَبَكْــرٌ سَـبَتْهَا وَالأنُـوفُ رَوَاغِـمُ! (38) يعني بقوله: " اتصلت "، انتسبت. * * * قال أبو جعفر: ولا وجه لهذا التأويل في هذا الموضع، لأن الانتساب إلى قوم من أهل الموادعة أو العهد، لو كان يوجب للمنتسبين إليهم ما لهم، إذا لم يكن لهم من العهد والأمان ما لهم، لما كان رسول الله صلى الله عليه وسلم لِيقاتل قريشًا وهم أنسباءُ السابقين الأوَّلين. ولأهل الإيمان من الحق بإيمانهم، أكثر مما لأهل العهد بعهدهم. وفي قتال رسول الله صلى الله عليه وسلم مشركي قريش= بتركها الدخول فيما دخل فيه أهل الإيمان منهم، مع قرب أنسابهم من أنساب المؤمنين منهم - الدليلُ الواضح أنّ انتساب من لا عهد له إلى ذي العهد منهم، لم يكن موجبا له من العهد ما لذي العهد من انتسابه. فإن ظن ذو غفلة أن قتال النبيّ صلى الله عليه وسلم من قاتل من أنسباء المؤمنين من مشركي قريش، إنما كان بعد ما نُسخ قوله: " إلا الذين يصلون إلى قوم بينكم وبينهم ميثاق "، فإن أهل التأويل أجمعوا على أن ناسخ ذلك " براءة "، و " براءة " نـزلت بعد فتح مكة ودخول قريش في الإسلام. (39) * * * القول في تأويل قوله : أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ قال أبو جعفر: يعني جل ثناؤه بقوله: " أو جاءوكم حَصِرَت صدورهم أن يقاتلوكم أو يقاتلوا قومهم "، فَإِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ = إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ = أو: إلا الذين جاءوكم منهم قد حصرت صدورهم عن أن يقاتلوكم أو يقاتلوا قومهم فدخلوا فيكم. ويعني بقوله: " حصرت صدورهم "، ضاقت صدورهم عن أن يقاتلوكم أو أن يقاتلوا قومهم. والعرب تقول لكل من ضاقت نفسه عن شيء من فعل أو كلام: " قد حَصِرَ"، ومنه " الحَصَرُ" في القراءة. (40) * * * وبنحو الذي قلنا في ذلك قال أهل التأويل. *ذكر من قال ذلك: 10072- حدثنا محمد بن الحسين قال، حدثنا أحمد بن مفضل قال، حدثنا أسباط، عن السدي: " أو جاءوكم حصرت صدورهم "، يقول: رجعوا فدخلوا فيكم=" حصرت صدورهم "، يقول: ضاقت صدورهم=" أن يقاتلوكم أو يقاتلوا قومهم ". * * * وفي قوله: " أو جاءوكم حصرت صدورهم أن يقاتلوكم أو يقاتلوا قومهم "، متروكٌ، ترك ذكره لدلالة الكلام عليه. وذلك أن معناه: أو جاءوكم قد حصرت صدورهم، فترك ذكر " قد "، لأن من شأن العرب فعل مثل ذلك: تقول: " أتاني فلان ذَهَب عقله "، بمعنى: قد ذهب عقله. ومسموع منهم: " أصبحت نظرتُ إلى ذات التَّنانير "، بمعنى: قد نظرت. (41) ولإضمار " قد " مع الماضي، جاز وضع الماضي من الأفعال في موضع الحال، لأن " قد " إذا دخلت معه أدْنته من الحال، وأشبهت الأسماء. (42) * * * وعلى هذه القراءة= أعني" حَصِرَت "، قراءة القرأة في جميع الأمصار، وبها يقرأ لإجماع الحجة عليها. * * * وقد ذكر عن الحسن البصري أنه كان يقرأ ذلك: ( أَوْ جَاءُوكُمْ حَصِرَةً صُدُورُهُمْ )، نصبًا، (43) وهي صحيحة في العربية فصيحة، غير أنه غير جائزة القراءة بها عندي، لشذوذها وخروجها عن قراءة قرأة الإسلام. * * * القول في تأويل قوله : وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلا (90) قال أبو جعفر: يعني جل ثناؤه: " ولو شاء الله لسلطهم عليكم فلقاتلوكم "، ولو شاء الله لسلّط هؤلاء الذين يصلون إلى قوم بينكم وبينهم ميثاق فيدخلون في جوارهم وذمتهم، والذين يجيئونكم قد حصرت صدورهم عن قتالكم وقتال قومهم= عليكم، (44) أيها المؤمنون، فقاتلوكم مع أعدائكم من المشركين، ولكن الله تعالى ذكره كفَّهم عنكم. يقول جل ثناؤه: فأطيعوا الذي أنعم عليكم بكفِّهم عنكم مع سائر ما أنعم به عليكم، فيما أمركم به من الكفِّ عنهم إذا وصلوا إلى قوم بينكم وبينهم ميثاق، أو جاؤوكم حصرت صدورهم عن قتالكم وقتال قومهم. ثم قال جل ثناؤه: " فإن اعتزلوكم "، يقول: فإن اعتزلكم هؤلاء الذين أمرتكم بالكف عن قتالهم من المنافقين، بدخولهم في أهل عهدكم، أو مصيرهم إليكم حصرت صدورهم عن قتالكم وقتال قومهم=" فلم يقاتلوكم وألقوا إليكم السَّلَم "، يقول: وصالحوكم. * * * و " السَّلَم "، هو الاستسلام. (45) وإنما هذا مثلٌ، كما يقول الرجل للرجل: " أعطيتك قِيادي"، و " ألقيت إليك خِطَامي"، إذا استسلم له وانقاد لأمره. فكذلك قوله: " وألقوا إليكم السلم "، إنما هو: ألقوا إليكم قيادَهم واستسلموا لكم، صلحًا منهم لكم وسَلَمًا. ومن " السَّلم " قول الطرمَّاح: وَذَاكَ أَنَّ تَمِيمًــا غَــادَرَتْ سَــلَمًا لِلأسْــدِ كُـلَّ حَصَـانٍ وَعْثَـةِ اللِّبَـدِ (46) يعني بقوله: " سلمًا "، استسلامًا. * * * وبنحو الذي قلنا في ذلك قال أهل التأويل. *ذكر من قال ذلك: 10073- حدثني المثنى قال، حدثنا ابن أبي جعفر: عن أبيه، عن الربيع: " فإن اعتزلوكم فلم يقاتلوكم وألقوا إليكم السلم "، قال: الصلح. * * * وأما قوله: " فما جعل الله لكم عليهم سبيلا "، فإنه يقول: إذا استسلم لكم هؤلاء المنافقون الذين وصف صفتهم، صلحًا منهم لكم=" فما جعل الله لكم عليهم سبيلا "، أي: فلم يجعل الله لكم على أنفسهم وأموالهم وذراريهم ونسائهم طريقًا إلى قتل أو سباء أو غنيمة، بإباحةٍ منه ذلك لكم ولا إذْنٍ، فلا تعرَّضوا لهم في ذلك= إلا سبيل خير * * * ثم نسخ الله جميع حكم هذه الآية والتي بعدها بقوله تعالى ذكره: فَإِذَا انْسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ إلى قوله: فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ [سورة التوبة: 5]. ذكر من قال في ذلك مثل الذي قلنا: 10074- حدثنا ابن حميد قال، حدثنا يحيى بن واضح، عن الحسين، عن يزيد، عن عكرمة والحسن قالا قال: فَإِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ وَلا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلا نَصِيرًا * إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ إلى قوله: وَأُولَئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُبِينًا وقال في" الممتحنة ": لا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ، وقال فيها: إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ إلى فَأُولَئِكَ هُمُ الظَّالِمُونَ [سورة الممتحنة: 8 ، 9]. فنسخ هؤلاء الآيات الأربعة في شأن المشركين فقال: بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ * فَسِيحُوا فِي الأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ [سورة التوبة: 1، 2]. فجعل لهم أربعة أشهر يسيحون في الأرض، وأبطل ما كان قبل ذلك. وقال في التي تليها: فَإِذَا انْسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ ، ثم نسخ واستثنى فقال: فَإِنْ تَابُوا وَأَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ إلى قوله: ثُمَّ أَبْلِغْهُ مَأْمَنَهُ [سورة التوبة: 5 ، 6]. 10075- حدثنا الحسن بن يحيى قال، أخبرنا عبد الرزاق قال، أخبرنا معمر، عن قتادة في قوله: " فإن اعتزلوكم "، قال: نسختها: فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ . 10076- حدثني المثنى قال، حدثنا الحجاج بن المنهال قال، حدثنا همام بن يحيى قال، سمعت قتادة: يقول في قوله: إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ إلى قوله: " فما جعل الله لكم عليهم سبيلا "، ثم نسخ ذلك بعد في براءة، وأمر نبيَّه صلى الله عليه وسلم أن يقاتل المشركين بقوله: فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ . 10077- حدثني يونس قال، أخبرنا ابن وهب قال، قال، قال ابن زيد في قوله: إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ ، الآية، قال: نسخ هذا كله أجمع، نسخه الجهاد، ضرب لهم أجل أربعة أشهر: إما أن يسلموا، وإما أن يكون الجهاد.