Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you what preceded of your sins and what followed) — this is merely an announcement from Allah, whose praise is great, to His prophet — peace and blessings be upon him — concerning His reward to him for his gratitude toward Him for the favor He bestowed upon him by granting him victory through what He opened; for the reward of Allah, the Exalted, to His servants is for their deeds and nothing else.

   Moreover, in the soundness of the report concerning him ﷺ "that he used to stand until his feet swelled, whereupon it was said to him: O Messenger of Allah, do you do this while you have already been forgiven what preceded of your sins and what followed? He then said: Shall I then not be a grateful servant (ʿabd)?" — there is the clear indication that what we have said about this is the correct position, and that Allah, the Blessed and Exalted, only promised His prophet Muḥammad ﷺ the forgiveness of his preceding sins for His opening to him of what He opened to him, and thereafter for his gratitude toward Him for His favors which He bestowed upon him.

   Likewise he ﷺ used to say: "Indeed, I ask Allah for forgiveness and turn to Him in repentance every day one hundred times." And if the position concerning this were that it is an announcement from Allah, the Exalted, to His prophet that He had already forgiven him what preceded of his sins and what followed, in a manner other than what we have mentioned, then there would be no intelligible meaning to His command to him to ask for forgiveness after this verse, nor to the prophet of Allah ﷺ asking forgiveness of his Lord, whose majesty is great, for his sins thereafter. For asking forgiveness (istighfār) means: the servant's request of his Lord, mighty and exalted, for the forgiveness of his sins. And if there are no sins to be forgiven, then there is no meaning in his request to Him to forgive them, for it is inconceivable that one would say: "O Allah, forgive me a sin I have not committed."

   Some have explained this in the sense: that Allah may forgive you what preceded of your sins before the message, and what followed up until the time when He said: (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ). As for the victory (fatḥ) which Allah, whose praise is great, promised His prophet ﷺ with this promise for his gratitude toward Him for it: that was, according to what is reported, the truce (hudna) which came about between the Messenger of Allah ﷺ and the polytheists of Quraysh at al-Ḥudaybiya.

   And it is reported that this sūra was sent down upon the Messenger of Allah ﷺ on his return from al-Ḥudaybiya, after the truce that came about between him and his people.

   And in accordance with what we have said about the meaning of His statement (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا), the exegetes have spoken.

   * Mention of those who said that:

   Muḥammad ibn ʿAbd al-Aʿlā related to us, saying: Muḥammad ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda, concerning his statement (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا), he said: We have rendered for you a clear judgment.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning his statement (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا): and the "fatḥ" is the judgment.

   Mention of the report of those who said: this sūra was sent down upon the Messenger of Allah ﷺ at the time which I have mentioned:

   Ḥumayd ibn Masʿada related to us, saying: Bishr ibn al-Mufaḍḍal related to us, saying: Dāwūd related to us, on the authority of ʿĀmir (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا), he said: al-Ḥudaybiya.

   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, concerning the statement of Allah (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا), he said: his slaughtering of the sacrificial animal at al-Ḥudaybiya and his shaving of his head.

   Muḥammad ibn ʿAbdallāh ibn Bazīʿ related to us, saying: Abū Baḥr related to us, saying: Shuʿba related to us, saying: Jāmiʿ ibn Shaddād related to us, on the authority of ʿAbd al-Raḥmān ibn Abī ʿAlqama, he said: I heard ʿAbdallāh ibn Masʿūd say: "When we returned from al-Ḥudaybiya, we halted somewhere and slept, and we did not wake until the sun had already risen. We awoke while the Messenger of Allah ﷺ was sleeping. He said: We said: wake him. Then the Messenger of Allah ﷺ awoke and said: Do as you were accustomed to do — so it applies likewise to whoever sleeps or forgets. He said: And we had lost the camel of the Messenger of Allah ﷺ, and we found her while her rein had become entangled on a tree, and I brought her to him. He mounted her, and as we were proceeding, the revelation came to him. He said: And when it came to him, it pressed heavily upon him; and when it left him, he informed us that there had been sent down to him (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا)."

   Aḥmad ibn al-Miqdām related to us, saying: al-Muʿtamir related to us, saying: I heard my father narrate on the authority of Qatāda, on the authority of Anas ibn Mālik, he said: "When we returned from the expedition of al-Ḥudaybiya, while an obstruction had been raised between us and our rituals, he said: and we were between grief and dejection, he said: Allah, mighty and exalted, sent down: (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا), or as Allah willed it. Then the prophet of Allah ﷺ said: Indeed, there has been sent down to me a verse that is dearer to me than the whole world."

   Ibn Bashshār related to us, saying: Ibn Abī ʿAdī related to us, on the authority of Saʿīd ibn Abī ʿArūba, on the authority of Qatāda, on the authority of Anas ibn Mālik, concerning his statement (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا), he said: it was sent down upon the prophet ﷺ on his return from al-Ḥudaybiya, while an obstruction had been raised between them and their rituals, and he had slaughtered the sacrificial animal at al-Ḥudaybiya, while his companions were mingled with dejection and grief. Then he said: Indeed, there has been sent down to me a verse that is dearer to me than the whole world. And he recited (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ) ... up to His statement (عَزِيزًا). Then his companions said: Congratulations, O Messenger of Allah; Allah has made clear to us what He will do with you, but what will He do with us? Then Allah sent down after this verse the following: لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا (That He may admit the believing men and the believing women into gardens beneath which rivers flow, abiding therein eternally) ... up to His statement وَكَانَ ذَلِكَ عِنْدَ اللَّهِ فَوْزًا عَظِيمًا (and that is, with Allah, a great triumph).

   Ibn al-Muthannā related to us, saying: Abū Dāwūd related to us, saying: Hammām related to us, saying: Qatāda related to us, on the authority of Anas, he said: this verse was sent down — and he mentioned something similar.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, on the authority of Anas, something similar, except that in his report he said: "Then a man from the people said: Congratulations and may it be wholesome, O Messenger of Allah. And he also said: Then Allah made clear what He would do with His prophet — peace and blessings be upon him — and what He would do with them."

   Ibn ʿAbd al-Aʿlā related to us, saying: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda, he said: "And there was sent down upon the prophet ﷺ (لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ) on his return from al-Ḥudaybiya. Then the prophet ﷺ said: Indeed, there has been sent down to me a verse that is dearer to me than all that is upon the earth. Then he recited it to them, and they said: Congratulations and may it be wholesome, O prophet of Allah; Allah, the Exalted, whose praise is exalted, has made clear to you what He will do with you, but what will He do with us? Then there was sent down upon him لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ (That He may admit the believing men and the believing women into gardens beneath which rivers flow) ... up to His statement فَوْزًا عَظِيمًا (a great triumph)."

   Ibn Bashshār and Ibn al-Muthannā related to us, they both said: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, on the authority of Qatāda, on the authority of ʿIkrima, he said: When this verse was sent down (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا), they said: Congratulations and may it be wholesome to you, O Messenger of Allah; but what is there for us? Then there was sent down لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ (That He may admit the believing men and the believing women into gardens beneath which rivers flow, abiding therein eternally, and that He may remove from them their evil deeds).

   Muḥammad ibn al-Muthannā related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, saying: I heard Qatāda narrate on the authority of Anas concerning this verse (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا), he said: al-Ḥudaybiya.

   Ibn al-Muthannā related to us, saying: Yaḥyā ibn Ḥammād related to us, saying: Abū ʿAwāna related to us, on the authority of al-Aʿmash, on the authority of Abī Sufyān, on the authority of Jābir, he said: We did not reckon the conquest of Mecca as anything other than the day of al-Ḥudaybiya.

   Abū Kurayb related to us, saying: Yaʿlā ibn ʿUbayd related to us, on the authority of ʿAbd al-ʿAzīz ibn Siyāh, on the authority of Ḥabīb ibn Abī Thābit, on the authority of Abī Wāʾil, he said: Sahl ibn Ḥunayf spoke on the day of Ṣiffīn and said: O people, accuse your own souls. We indeed saw ourselves on the day of al-Ḥudaybiya — he means the reconciliation that took place between the Messenger of Allah ﷺ and the polytheists — and had we seen a battle, we would have fought. Then ʿUmar came to the Messenger of Allah ﷺ and said: O Messenger of Allah, are we not in the right and they in the wrong? Are our slain not in Paradise and their slain in the Fire? He said: Yes indeed. He said: Then why should we yield to humiliation in our religion and turn back while Allah has not yet judged between us and them? He said: O son of al-Khaṭṭāb, indeed I am the Messenger of Allah, and He will never let me perish. He said: Then he turned back, full of wrath, and could not contain himself until he came to Abū Bakr and said: O Abū Bakr, are we not in the right and they in the wrong? Are our slain not in Paradise and their slain in the Fire? He said: Yes indeed. He said: Then why should we yield to humiliation in our religion and turn back while Allah has not yet judged between us and them? He said: O son of al-Khaṭṭāb, indeed he is the Messenger of Allah, and Allah will never let him perish. He said: Then sūrat al-Fatḥ was sent down, and the Messenger of Allah ﷺ summoned ʿUmar and recited it to him. He said: O Messenger of Allah, is this then a victory? He said: Yes.

   Yaḥyā ibn Ibrāhīm al-Masʿūdī related to me, saying: my father related to us, on the authority of his father, on the authority of his grandfather, on the authority of al-Aʿmash, on the authority of Abī Sufyān, on the authority of Jābir, he said: We did not reckon the victory as anything other than the day of al-Ḥudaybiya.

   Ibn Wakīʿ related to us, saying: my father related to us, on the authority of Isrāʾīl, on the authority of Abī Isḥāq, on the authority of al-Barāʾ, he said: You reckon the victory as the conquest of Mecca, and the conquest of Mecca was indeed a victory, but we reckon the victory as the pledge of good pleasure (bayʿat al-riḍwān) on the day of al-Ḥudaybiya. We were with the Messenger of Allah ﷺ fifteen hundred, and al-Ḥudaybiya is a well.

   Mūsā ibn Sahl al-Ramlī related to me: Muḥammad ibn ʿĪsā related to us, saying: Mujammiʿ ibn Yaʿqūb al-Anṣārī related to us, saying: I heard my father narrate on the authority of his uncle ʿAbd al-Raḥmān ibn Yazīd, on the authority of his uncle Mujammiʿ ibn Jāriya al-Anṣārī — and he was one of the reciters who had recited the Qurʾān — he said: "We were present at al-Ḥudaybiya with the Messenger of Allah ﷺ. When we departed from it, behold, the people were shaking at their camels. Some of the people said to one another: What is the matter with the people? They said: It has been revealed to the Messenger of Allah ﷺ (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ). Then a man said: Is this then a victory, O Messenger of Allah? He said: Yes, by Him in whose hand is my soul, it is indeed a victory. He said: Then Khaybar was divided among the people of al-Ḥudaybiya; none entered into it with them except those who had been present at al-Ḥudaybiya. The army numbered one thousand five hundred men, among them three hundred horsemen. The Messenger of Allah ﷺ divided it into eighteen shares; he gave the horseman two shares and the man on foot one share."

   Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Mughīra, on the authority of al-Shaʿbī, he said: "(إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا) was sent down at al-Ḥudaybiya, and he obtained in that expedition what he had not obtained in any other expedition: it fell to him that the pledge of good pleasure was sworn to him, that he was forgiven what preceded of his sins and what followed, that the Romans (Rūm) prevailed over the Persians (Fāris), that the sacrificial animal reached its appointed place, that they were provided with food from the date palms of Khaybar, and that the believers rejoiced at the confirmation of the prophet ﷺ and at the victory of the Romans over the Persians."

   And the statement of the Exalted (وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ) "and that He may complete His favor upon you" — by granting you victory over your enemy, raising your remembrance in this world, and forgiving your sins in the hereafter. (وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا) "and that He may guide you upon a straight path" means: and that He may show you the right way of a religion in which there is no crookedness, which leads you straight to the good pleasure of your Lord.

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   ( لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ ) إنما هو خبر من الله جلّ ثناؤه نبيه عليه الصلاة والسلام عن جزائه له على شكره له, على النعمة التي أنعم بها عليه من إظهاره له ما فتح, لأن جزاء الله تعالى عباده على أعمالهم دون غيرها. وبعد ففي صحة الخبر عنه صَلَّى الله عَلَيْهِ وَسَلَّم " أنه كان يقوم حتى ترِم قدماه, فقيل له: يا رسول الله تفعل هذا وقد غفر لك ما تقدم من ذنبك وما تأخر؟ فقال: أفَلا أكُونُ عَبْدًا شَكُورًا؟", الدلالة الواضحة على أن الذي قلنا من ذلك هو الصحيح من القول, وأن الله تبارك وتعالى, إنما وعد نبيه محمدا صَلَّى الله عَلَيْهِ وَسَلَّم غفران ذنوبه المتقدمة, فتح ما فتح عليه, وبعده على شكره له, على نعمه التي أنعمها عليه. وكذلك كان يقول صَلَّى الله عَلَيْهِ وَسَلَّم: " إنّي لأسْتَغْفِرُ الله وأتُوبُ إلَيْهِ فِي كُلّ يَوْمٍ مِئَةَ مَرةٍ" ولو كان القول في ذلك أنه من خبر الله تعالى نبيه أنه قد غفر له ما تقدّم من ذنبه وما تأخر على غير الوجه الذي ذكرنا, لم يكن لأمره إياه بالاستغفار بعد هذه الآية, ولا لاستغفار نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم ربه جلّ جلاله من ذنوبه بعدها معنى يعقل, إذ الاستغفار معناه: طلب العبد من ربه عزّ وجلّ غفران ذنوبه, فإذا لم يكن ذنوب تغفر لم يكن لمسألته إياه غفرانها معنى, لأنه من المحال أن يقال: اللهمّ اغفر لي ذنبا لم أعمله. وقد تأوّل ذلك بعضهم بمعنى: ليغفر لك ما تقدّم من ذنبك قبل الرسالة, وما تأخر إلى الوقت الذي قال: (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ). وأما الفتح الذي وعد الله جلّ ثناؤه نبيه صَلَّى الله عَلَيْهِ وَسَلَّم هذه العدة على شكره إياه عليه, فإنه فيما ذُكر الهدنة التي جرت بين رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم وبين مشركي قريش بالحديبية. وذُكر أن هذه السورة أُنـزلت على رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم منصرفه عن الحديبية بعد الهدنة التي جرَت بينه وبين قومه. وبنحو الذي قلنا في معنى قوله ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) قال أهل التأويل. * ذكر من قال ذلك: حدثنا محمد بن عبد الأعلى, قال: ثنا محمد بن ثور, عن معمر, عن قتادة, قوله ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) قال: قضينا لك قضاء مبينا. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله: ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) والفتح: القضاء. ذكر الرواية عمن قال: هذه السورة نـزلت على رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم في الوقت الذي ذكرت. حدثنا حميد بن مسعدة, قال: ثنا بشر بن المفضل, قال: ثنا داود, عن عامر ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) قال: الحديبية. 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, في قول الله ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) قال: نحرُه بالحديبية وحَلْقُه. حدثنا محمد بن عبد الله بن بزيع, قال: ثنا أبو بحر, قال: ثنا شعبة, قال: ثنا جامع بن شدّاد, عن عبد الرحمن بن أبي علقمة, قال: سمعت عبد الله بن مسعود يقول " لما أقبلنا من الحُديبية أعرسنا فنمنا, فلم نستيقظ إلا بالشمس قد طلعت, فاستيقظنا ورسول الله صَلَّى الله عَلَيْهِ وَسَلَّم نائم, قال: فقلنا أيقظوه, فاستيقظ رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم فقال: افْعَلُوا كمَا كُنْتُمْ تَفْعَلُونَ, فكذلك من نام أو نسي قال: وفقدنا ناقة رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, فوجدناها قد تعلَّق خطامها بشجرة, فأتيته بها, فركب فبينا نحن نسير, إذ أتاه الوحي, قال: وكان إذا أتاه اشتدّ عليه; فلما سري عنه أخبرنا أنه أُنـزل عليه ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) ". حدثنا أحمد بن المقدام, قال: ثنا المعتمر, قال: سمعت أبي يحدّث عن قتادة, عن أنس بن مالك, قال: " لما رجعنا من غزوة الحديبية, وقد حيل بيننا وبين نسكنا, قال: فنحن بين الحزن والكآبة, قال: فأنـزل الله عزّ وجلّ: ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا ) , أو كما شاء الله, فقال نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم: لَقَدْ أُنـزلَتْ عَليَّ آيَةٌ أحَبُّ إلي مِنَ الدُّنْيَا جَمِيعا ". حدثنا ابن بشار, قال: ثنا ابن أبي عديّ, عن سعيد بن أبي عروبة, عن قتادة, عن أنس بن مالك, في قوله ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) قال: نـزلت على النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم مرجعه من الحديبية, وقد حيل بينهم وبين نسكهم, فنحر الهدي بالحديبية, وأصحابه مخالطو الكآبة والحزن, فقال: لَقَدْ أُنـزلَتْ عَلي آيَةٌ أحَبُّ إليَّ مِنَ الدُّنْيَا جَمِيعا, فَقَرَأَ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ )... إلى قوله ( عَزِيزًا ) فقال أصحابه هنيئا لك يا رسول الله قد بين الله لنا ماذا يفعل بك, فماذا يفعل بنا, فأنـزل الله هذه الآية بعدها لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا ... إلى قوله وَكَانَ ذَلِكَ عِنْدَ اللَّهِ فَوْزًا عَظِيمًا . حدثنا ابن المثنى, قال: ثنا أبو داود, قال: ثنا همام, قال: ثنا قتادة, عن أنس, قال: أُنـزلت هذه الآية, فذكر نحوه. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, عن أنس بنحوه, غير أنه قال في حديثه: " فَقال رجل من القوم: هنيئا لك مريئا يا رسول الله, وقال أيضا: فبين الله ماذا يفعل بنبيه عليه الصلاة والسلام, وماذا يفعل بهم ". حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قال: " ونـزلت على النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم ( لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ ) مرجعه من الحديبية, فقال النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم: لَقَدْ نـزلَتْ عَليَّ آيَةٌ أحَبُّ إليَّ مِمَّا عَلى الأرْضِ, ثم قرأها عليهم, فقالوا: هنيئا مريئا يا نبيّ الله, قد بين الله تعالى ذكره لك ماذا يفعل بك, فماذا يفعل بنا؟ فنـزلت عليه لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ ... إلى قوله فَوْزًا عَظِيمًا . حدثنا ابن بشار وابن المثنى, قالا ثنا محمد بن جعفر, قال: ثنا شعبة, عن قتادة, عن عكرمة, قال: لما نـزلت هذه الآية ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا &; 22-201 &; لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا ) قالوا: هنيئا مريئا لك يا رسول الله, فماذا لنا؟ فنـزلت لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ . حدثنا محمد بن المثنى, قال: ثنا محمد بن جعفر, قال: ثنا شعبة, قال: سمعت قتادة يحدّث عن أنس في هذه الآية ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) قال: الحديبية. حدثنا ابن المثنى, قال: ثنا يحيى بن حماد, قال: ثنا أبو عوانة, عن الأعمش, عن أبي سفيان, عن جابر قال: ما كنا نعدّ فتح مكة إلا يوم الحديبية. حدثنا أبو كُريب, قال: ثنا يعلى بن عبيد, عن عبد العزيز بن سياه, عن حبيب بن أبي ثابت, عن أبي وائل, قال: تكلم سهل بن حنيف يوم صفِّين, فقال: يا أيها الناس اتهموا أنفسكم, لقد رأيتنا يوم الحديبية, يعني الصلح الذي كان بين رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم وبين المشركين, ولو نرى قتالا لقاتلنا, فجاء عمر إلى رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, فقال: يا رسول الله, ألسنا على حق وهم على باطل ؟ أليس قتلانا في الجنة وقتلاهم في النار؟ قال: بَلى, قال: ففيم نعطى الدنية في ديننا, ونرجع ولما يحكم الله بيننا وبينهم؟ فقال: يا ابْنَ الخَطَّابِ, إنّي رَسُولُ الله, وَلَنْ يُضَيَّعَنِي أَبَدًا ", قال: فرجع وهو متغيظ, فلم يصبر حتى أتى أبا بكر, فقال: يا أبا بكر ألسنا على حقّ وهم على باطل ؟ أليس قتلانا في الجنة, وقتلاهم في النار؟ قال: بلى, قال: ففيم نعطي الدنية في ديننا, ونرجع ولمَّا يحكم الله بيننا وبينهم؟ فقال: يا ابن الخطاب إنه رسول الله, لَن يضيعه الله أبدأ, قال: فنـزلت سورة الفتح, فأرسل رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم إلى عمر, فأقرأه إياها, فقال: يا رسول الله, أوفتح هو؟ قال: نَعَمْ " . حدثني يحيى بن إبراهيم المسعودي, قال: ثنا أبي, عن أبيه, عن جدّه, عن الأعمش, عن أبي سفيان, عن جابر, قال: ما كنا نعد الفتح إلا يوم الحديبية. حدثنا ابن وكيع, قال: ثنا أبي, عن إسرائيل, عن أبي إسحاق, عن البراء, قال: تعدّون أنتم الفتح فتح مكة, وقد كان فتح مكة فتحا, ونحن نعدّ الفتح بيعة الرضوان يوم الحديبية, كنا مع رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم خمس عشرة مِئة, والحديبية: بئر. حدثني موسى بن سهل الرملي, ثنا محمد بن عيسى, قال: ثنا مُجَمع بن يعقوب الأنصاري, قال: سمعت أبي يحدّث عن عمه عبد الرحمن بن يزيد, عن عمه مجمِّع بن جارية الأنصاري, وكان أحد القرّاء الذين قرءوا القرآن, قال: " شهدنا الحديبية مع رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, فلما انصرفنا عنها, إذا الناس يهزّون الأباعر, فقال بعض الناس لبعض: ما للناس, قالوا: أوحي إلى رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ ) فقال رجل: أوَفتح هو يا رسول الله؟ قال: نَعَمْ, والَذِّي نَفْسِي بِيَدِهِ إِنَّهُ لَفَتْحٌ, قال: فَقُسِّمَت خيبر على أهل الحديبية, لم يدخل معهم فيها أحد إلا من شهد الحديبية, وكان الجيش ألفا وخمسمائة, فيهم ثلاث مئة فارس, فقسمها رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم على ثمانية عشر سهما, فأعطى الفارس سهمين, وأعطى الراجل سهما ". حدثنا ابن حميد, قال: ثنا جرير, عن مغيرة, عن الشعبيّ, قال: " نـزلت ( إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا ) بالحديبية, وأصاب في تلك الغزوة ما لم يصبه في غزوة, أصاب أن بُويع بيعة الرضوان, وغفر له ما تقدّم من ذنبه وما تأخر, وظهرت الروم على فارس, وبلغ الهَدْيُ مَحِله, وأطعموا نخل خبير, وفرح المؤمنون بتصديق النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم, وبظهور الروم على فارس ". وقوله تعالى ( وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ ) بإظهاره إياك على عدوّك, ورفعه ذكرك في الدنيا, وغفرانه ذنوبك في الآخرة ( وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا ) يقول: ويرشدك &; 22-203 &; طريقا من الدين لا اعوجاج فيه, يستقيم بك إلى رضا ربك .