48:16 Al-Fath (The Victory)

لما ذكر تعالى أن المخلفين من الأعراب يتخلفون عن الجهاد في سبيله، ويعتذرون بغير عذر، وأنهم يطلبون الخروج معهم إذا لم يكن شوكة ولا قتال، بل لمجرد الغنيمة، قال تعالى ممتحنا لهم: { قُلْ لِلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَى قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ } أي: سيدعوكم الرسول ومن ناب منابه من الخلفاء الراشدين والأئمة، وهؤلاء القوم فارس والروم ومن نحا نحوهم وأشبههم. { تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ } أي: إما هذا وإما هذا، وهذا هو الأمر الواقع، فإنهم في حال قتالهم ومقاتلتهم لأولئك الأقوام، إذ كانت شدتهم وبأسهم معهم، فإنهم في تلك الحال لا يقبلون أن يبذلوا الجزية، بل إما أن يدخلوا في الإسلام، وإما أن يقاتلوا على ما هم عليه، فلما أثخنهم المسلمون، وضعفوا وذلوا، ذهب بأسهم، فصاروا إما أن يسلموا، وإما أن يبذلوا الجزية، { فَإِنْ تُطِيعُوا } الداعي لكم إلى قتال هؤلاء { يُؤْتِكُمُ اللَّهُ أَجْرًا حَسَنًا } وهو الأجر الذي رتبه الله ورسوله على الجهاد في سبيل الله، { وَإِنْ تَتَوَلَّوْا كَمَا تَوَلَّيْتُمْ مِنْ قَبْلُ } عن قتال من دعاكم الرسول إلى قتاله، { يُعَذِّبْكُمْ عَذَابًا أَلِيمًا } ودلت هذه الآية على فضيلة الخلفاء الراشدين، الداعين لجهاد أهل البأس من الناس، وأنه تجب طاعتهم في ذلك.

اختلف المفسرون في هؤلاء القوم الذين يدعون إليهم الذين هم أولو بأس شديد على أقوال "أحدها" أنهم هوازن رواه شعبة عن أبي بشر عن سعيد بن جبير أو عكرمة أو جميعا ورواه هشيم عن أبي بشر عنهما وبه يقول قتادة في رواية عنه "الثاني" ثقيف قاله الضحاك "الثالث" بنو حنيفة قاله جويبر ورواه محمد بن إسحاق عن الزهري وروى مثله عن سعيد وعكرمة "الرابع" هم أهل فارس رواه علي بن أبي طلحة عن ابن عباس رضي الله عنهما وبه يقول عطاء ومجاهد وعكرمة في إحدى الروايات عنه وقال كعب الأحبار هم الروم وعن ابن أبي ليلى وعطاء والحسن وقتادة وهم فارس والروم وعن مجاهد هم أهل الأوثان وعنه أيضا هم رجال أولو بأس شديد ولم يعين فرقة وبه يقول ابن جريج وهو اختيار ابن جرير وقال ابن أبي حاتم حدثنا الأشج حدثنا عبدالرحمن بن إسحاق القواريري عن معمر عن الزهري في قوله تعالى "ستدعون إلى قوم أولي بأس شديد" قال لم يأت أولئك بعد وحدثنا أبي حدثنا ابن أبي عمر حدثنا سفيان عن ابن أبي خالد عن أبيه عن أبي هريرة رضي الله عنه في قوله تعالى "ستدعون إلى قوم أولى بأس شديد" قال هم البارزون قال وحدثنا سفيان عن الزهري عن سعيد بن المسيب عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال "لا تقوم الساعة حتى تقاتلوا قوما صغار الأعين ذلف الأنوف كأن وجوههم المجان المطرقة" قال سفيان هم الترك قال ابن أبي عمر وجدت في مكان آخر حدثنا ابن أبي خالد عن أبيه قال نزل علينا أبو هريرة رضي الله عنه ففسر قول رسول الله صلى الله عليه وسلم "تقاتلوا قوما نعالهم الشعر" قال هم البارزون يعني الأكراد وقوله تعالى "تقاتلونهم أو يسلمون" يعني شرع لكم جهادهم وقتالهم فلا يزال ذلك مستمرا عليهم ولكم النصرة عليهم أو يسلمون فيدخلون في دينكم بلا قتال بل باختيار ثم قال عز وجل "فإن تطيعوا" أي تستجيبوا وتنفروا في الجهاد وتؤدوا الذي عليكم فيه "يؤتكم الله أجرا حسنا وإن تتولوا كما توليتم من قبل" يعني زمن الحديبية حيث دعيتم فتخلفتم "يعذبكم عذابا أليما".

Allah conveys the News that there will be Many Cases of Jihad, and that Jihad distinguishes the Ranks of the Believers and exposes the Hypocrite

Scholars of Tafsir differ over who the people mentioned here are. They are people experienced at warfare who will be called to fight. There are many opinions, first, they are the tribe of Hawazin, as Shu`bah narrated from Abu Bishr from Sa`id bin Jubayr, or `Ikrimah, or both of them. Hushaym narrated this explanation from Abu Bishr, from both Sa`id bin Jubayr and `Ikrimah. Qatadah, as narrated from him in one version, held the same view. The second view is that these people are the tribe of Thaqif, according to Ad-Dahhak. The third view is that they are Banu Hanifah, according to Juwaybir and Az-Zuhri, as Muhammad bin Ishaq narrated from him. Similar was narrated from Sa`id bin Jubayr and `Ikrimah. The fourth opinion is that they are the Persians, according to `Ali bin Abi Talhah who reported that from `Abdullah bin `Abbas. This is also the view of `Ata', Mujahid, and `Ikrimah. Ka`b Al-Ahbar said that they are the Romans, while Ibn Abi Layla, `Ata, Al-Hasan and Qatadah -- in a different narration from him, said that they are the Persians and Romans. Mujahid also said that they are the idolators. In another narration Mujahid said, "They are men given to great warfare," and did not specify any particular people. This last explanation is the view preferred by Ibn Jurayj and Ibn Jarir. Allah's statement,

تُقَـتِلُونَهُمْ أَوْ يُسْلِمُونَ

(Then you shall fight them, or they shall surrender.) means, `you are called to fight them in Jihad, through constant warfare, until you become victorious over them or they surrender. Or, they will embrace your religion without a fight, but with their full consent.' Allah the Exalted and Most Honored said next,

فَإِن تُطِيعُواْ

(Then if you obey,) `if you accept the call to Jihad and prepare for it and fulfill your duty in this regard,'

يُؤْتِكُمُ اللَّهُ أَجْراً حَسَناً وَإِن تَتَوَلَّوْاْ كَمَا تَوَلَّيْتُمْ مِّن قَبْلُ

(Allah will give you a fair reward; but if you turn away as you turned away before,) `on the day of Al-Hudaybiyyah, when you were called to Jihad, yet lagged behind,'

يُعَذِّبْكُمْ عَذَاباً أَلِيماً

(He will punish you with a painful torment.)

Acceptable Reasons for not joining Jihad

Allah then mentions the legal reasons that allow one to be excused from joining the Jihad, such as blindness and being lame, and various illnesses that strike one and are remedied in few days. When one is ill, he is allowed to remain behind and will have a valid excuse to do so, until his illness ends. Allah the Exalted and Most honored then said, while ordaining joining the Jihad and obeying Allah and His Messenger ,

وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ وَمَن يَتَوَلَّ

(And whosoever obeys Allah and His Messenger, He will admit him to Gardens beneath which rivers flow; and whosoever turns back,) from joining the Jihad and busies himself in his livelihood,

يُعَذِّبْهُ عَذَاباً أَلِيماً

(He will punish him with a painful torment.) in this life with humiliation and in the Hereafter with the Fire. Allah the Exalted has the best knowledge.

Say to those of the Bedouins mentioned who were left behind to test them ‘You shall be called against a people possessed of great might — these are said to have been the tribe of Banū Hanīfa the inhabitants of the region of al-Yamāma; but it is also said that these were the Persians and the Byzantines — you shall fight them tuqātilūnahum is a circumstancial qualifier referring to an implied future situation which constitutes that to which the ‘call’ will be made; or they will submit so that you will not have to fight. So if you obey the command to fight them God will give you a good reward; but if you turn away like you turned away before He will chastise you with a painful chastisement’.

Injunctions and Related Issues

The reference in this passage is to the incident which took place in the 7th year of Hijrah after the Holy Prophet ﷺ returned from Hudaibiyah. When he intended to march on Khaibar, he took with him only those sincere Muslims who were with him at Hudaibiyah and participated in the Pledge of Ridwan. When Allah promised His Messenger ﷺ the conquest of Khaibar and great spoils, those Bedouin tribes who had contrived to remain behind when the Holy Prophet ﷺ went for ` Umrah, requested the Holy Prophet ﷺ to be allowed to join the Muslim army, either because they guessed that Khaibar would be conquered and they would receive a good share of the booty, or because they perceived the divine blessings bestowed on the Muslims as a result of the expedition of Hudaibiyah' and being remorseful on their wrong decision, they intended to join the new expedition. In response to their request, the Qur'an says: يُرِ‌يدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّـهِ "They wish to change the statement of Allah...[ 48:15] " 'Allah's statement' refers to the injunction that the right to participate in the expedition of Khaibar and receiving a share in its spoils is reserved exclusively for those sincere Muslims who were with the Holy Prophet ﷺ at Hudaibiyah. The same injunction is again referred to by saying, كَذَٰلِكُمْ قَالَ اللَّـهُ مِن قَبْلُ "Allah had said like this beforehand.... [ 48:15] " It means that the injunction of restricting the right of participation in Khyber to the participants of Hudaibiyah had been revealed by Allah before the revelation of these verses. However, this injunction is not available in the Qur'an anywhere else. So the question is: how is it then correct to refer this injunction as a 'statement of Allah' or as 'Allah has said like this'? Answer to this question depends on understanding the different kinds of the divine revelation which follow:

Divine Revelation is not restricted to the Qur’ an; Many injunctions are revealed without being a part of the Qur’ an, and Prophetic ahadith have also the status of being 'Allah's injunctions'

Wahy [ revelation ] is divisible into two types: [ 1] Wahy Matluww or recited revelation; and [ 2] Wahy Ghayr-Matluww or unrecited revelation. Wahy Matluww refers to the Qur'an - the words and meanings of which are both from Allah. Wahy Ghayr-Matluww refers to the Hadith of the Holy Prophet ﷺ - the wordings of which are from the Holy Prophet ﷺ and the meanings of which are from Allah (See Ma ariful Qur an: Vol. 2/570).Wally Ghayr-Matluww, like Wahy Matluww, is one of the fundamental sources of Islamic injunctions.

With this juristic principle in mind, scholars have explained that the restrictive injunction made to the participants of Hudaibiyah is nowhere asserted explicitly in the Qur'an or Wahy Matluww. However, it was made for them to the Holy Prophet through Wahy Ghayr-Matluww on his way to Hudaibiyah to which the Qur'an refers by the phrases Kalamullah (the statement of Allah) and qalAllah (Allah said). From this a general juristic rule may be deduced that the injunctions entrenched in ahadith sahihah [ Authentic Prophetic Traditions ] have the status of being 'Allah's statement' and 'Allah's saying'. These verses are sufficient to unmask the deviation of those who turned aside from the truth by refusing to accept ahadith as a religious authority.

Some people have tried to argue that the restrictive injunction is found in the Qur'an itself, that is in verses 18 and 19 of this very Surah "so He sent down tranquility upon them, and rewarded them with a well-nigh victory, and many spoils that they would receive." This verse was revealed in the beginning of the journey to Hudaibiah, and "well-nigh victory" refers, according to consensus of Qur'anic scholars, to the victory of Khaibar. Thus the phrases Kalamullah (the statement of Allah) and qalallah (Allah said) could refer to verses 18 and 19, and it is not necessary that it is construed as an injunction conveyed through Wahy Ghayr-Matluww. But this argument is misconceived because verse 18 and 19 contain a promise that the participants of Hudaibiah would receive many spoils in the victory of Khaibar, but it is nowhere mentioned in these verses that these spoils will be restricted to the participants of Hudaibiah and no one else will participate in them. Therefore, No doubt, this restriction was made by Wahy Ghayr-Matluww or the Hadith of the Holy Prophet ﷺ which is meant by the Qur'anic phrases Kalamullah and qalallah.

Some people have applied the words, 'the statement of Allah' occurring in verse 15 to verse 83 of Surah At-Taubah:

فَاسْتَأْذَنُوكَ لِلْخُرُ‌وجِ فَقُل لَّن تَخْرُ‌جُوا مَعِيَ أَبَدًا وَلَن تُقَاتِلُوا مَعِيَ عَدُوًّا ۖ إِنَّكُمْ رَ‌ضِيتُم بِالْقُعُودِ أَوَّلَ مَرَّ‌ةٍ

They sought disorder even earlier and tried to upset matters for you, until the Truth arrived and the will of Allah prevailed, though they disliked it. [ Surah Taubah: 83]

This is not true, because the verses of Surah At-Taubah pertain to the battle of Tabuk which took place in the 9th year of Hijrah whereas the expedition of Khaibar took place two years earlier in the 7th year of Hijrah (Qurtubi; and others).

قُل لَّن تَتَّبِعُونَا ("...say: 'You shall not follow us' - 48:15".) In this clause, the laggards who contrived to be left behind are emphatically told that they could not be allowed to march against the Jews of Khaibar and partake of the booty. However, this prohibition is restricted to the expedition of Khaibar, but in the near future they would be allowed to fight other battles. This is the reason why from among the laggards, the tribes of Muzainah and Juhainah later on fought in the company of the Holy Prophet ﷺ (a1-Ruh citing from al-Bahr; Bayan).

Some of the Laggards Repent and Become Sincere Muslims

All the laggards that did not march towards Hudaibiyah were prohibited from taking part in the expedition of Khaibar, whereas not all of them were hypocrites, some were sincere Muslims. And some at that particular time were hypocrites, but later on, through the Grace of Allah, they became sincere Muslims. Verse [ 16] consoles and comforts the laggards that though, because of Allah's promise made to the participants of Hudaibiyah, they cannot be allowed to take part in the expedition of Khaibar, yet in the near future the sincere Muslims would be called upon to fight against much more powerful enemies. Thus the Qur'an predicts '' سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ "You will be called against a people possessed of strong fighting power; you will have to fight them, or they will submit". (48:16)

We need to bear in mind the verse foretells that they will be invited to take part in battles that will be fought against a formidable militant nation. Islamic history bears ample testimony to the fact that this prediction was not fulfilled during the lifetime of the Holy Prophet ﷺ . There are several reasons for this. First of all, though battles did take place during the lifetime of the Holy Prophet ﷺ after the expedition of Khaibar, there is no proof that the Holy Prophet ﷺ called upon the Bedouins to fight. Secondly, after that no battle took place with such a nation whose fighters were so brave, chivalrous and formidable as the Qur'an describes. Although in the battle of Tabuk the encounter was with a formidable force, neither is there any evidence that the Bedouins were invited to fight, nor did any actual fighting take place in Tabuk, because Allah had infused terror in the minds of the opponents, and they did not turn up. As far as the battle of Hunain is concerned, there is no proof of their being invited, nor was the opponent so powerful. Therefore, some of the leading scholars of Tafsir express the view that the prediction in the verse refers to the fierce and protracted wars with the Byzantine and Iranian empires which took place during the reign of Sayyidna Al-Faruq ul-A` zam ؓ (Ibn ` Abba, 'Ata, Mujahid, Ibn Abi Laila, and Hasan in Qurtubi' ). Sayyidna Rafi` Ibn Khadij ؓ says: " We read this verse in the Qur'an in which the word 'qawm' (people) occurs, but we did not know to which 'qawm' reference is made, until after the Holy Prophet ﷺ when Abu Bakr ؓ took over the reign of Caliphate and invited us to take up arms against Banu Hanifah, the people of Yamamah, that is, Musailimah-Kadhdhab. So we thought the Qur'an refers to this 'qawm' (people)." However, there is no conflict or contradiction between these views. The word 'qawm' (people) could comprehend all these nations. Having cited all these views, Imam Qurtubi asserts that this verse confirms the legitimacy of the Caliphate of Sayyidna Abu Bakr and Sayyidna ` Umar ؓ . The Qur'an itself asserts in the above-quoted verse their calling upon the people to fight.

تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ ("...you will have to fight them, or they will submit" ) According to the gira’ ah (reading) of Sayyidna 'Ubaiyy in the second disjunctive clause أَوْ يُسْلِمُوا au yuslimu the nun has been omitted. Therefore, Imam Qurtubi takes the disjunctive particle au originally standing for "or" in the sense of hatta (until). In other words, the fighting will carry on with that nation until they surrender - whether by embracing Islam or by submitting to the Islamic rule.