48:15 Al-Fath (The Victory)

سيقول المخلَّفون، إذا انطلقت -أيها النبي- أنت وأصحابك إلى غنائم "خيبر" التي وعدكم الله بها، اتركونا نذهب معكم إلى "خيبر"، يريدون أن يغيِّروا بذلك وعد الله لكم. قل لهم: لن تخرجوا معنا إلى "خيبر"؛ لأن الله تعالى قال لنا من قبل رجوعنا إلى "المدينة": إن غنائم "خيبر" هي لمن شهد "الحديبية" معنا، فسيقولون: ليس الأمر كما تقولون، إن الله لم يأمركم بهذا، إنكم تمنعوننا من الخروج معكم حسدًا منكم؛ لئلا نصيب معكم الغنيمة، وليس الأمر كما زعموا، بل كانوا لا يفقهون عن الله ما لهم وما عليهم من أمر الدين إلا يسيرًا.

لما ذكر تعالى المخلفين وذمهم، ذكر أن من عقوبتهم الدنيوية، أن رسول الله صلى الله عليه وسلم وأصحابه إذا انطلقوا إلى غنائم لا قتال فيها ليأخذوها، طلبوا منهم الصحبة والمشاركة، ويقولون: { ذَرُونَا نَتَّبِعْكُمْ يُرِيدُونَ } بذلك { أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ } حيث حكم بعقوبتهم، واختصاص الصحابة المؤمنين بتلك الغنائم، شرعا وقدرا. { قُلْ } لهم { لَنْ تَتَّبِعُونَا كَذَلِكُمْ قَالَ اللَّهُ مِنْ قَبْلُ } إنكم محرومون منها بما جنيتم على أنفسكم، وبما تركتم القتال أول مرة.{ فَسَيَقُولُونَ } مجيبين لهذا الكلام، الذي منعوا به عن الخروج: { بَلْ تَحْسُدُونَنَا } على الغنائم، هذا منتهى علمهم في هذا الموضع، ولو فهموا رشدهم، لعلموا أن حرمانهم بسبب عصيانهم، وأن المعاصي لها عقوبات دنيوية ودينية، ولهذا قال: { بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا }

يقول تعالى مخبرا عن الأعراب الذين تخلفوا عن رسول الله صلى الله عليه وسلم في عمرة الحديبية إذ ذهب النبي صلى الله عليه وسلم وأصحابه رضي الله عنهم إلى خيبر يفتحونها أنهم يسألون أن يخرجوا معهم إلى المغنم وقد تخلفوا عن وقت محاربة الأعداء ومجالدتهم ومصابرتهم فأمر الله تعالى رسوله صلى الله عليه وسلم أن لا يأذن لهم في ذلك معاقبة لهم من جنس ذنبهم فإن الله تعالى قد وعد أهل الحديبية بمغانم خيبر وحدهم لا يشاركهم فيها غيرهم من الأعراب المتخلفين فلا يقع غير ذلك شرعا ولا قدرا ولهذا قال تعالى "يريدون أن يبدلوا كلام الله" قال مجاهد وقتادة وجويبر وهو الوعد الذي وعد به أهل الحديبية واختاره ابن جرير وقال ابن زيد هو قوله تعالى "فإن رجعك الله إلى طائفة منهم فاستأذنوك للخروج فقل لن تخرجوا معي أبدا ولن تقاتلوا معي عدوا إنكم رضيتم بالقعود أول مرة فاقعدوا مع الخالفين" وهذا الذي قاله ابن زيد فيه نظر لأن هذه الآية التي في براءة نزلت في غزوة تبوك وهي متأخرة عن عمرة الحديبية وقال ابن جريج "يريدون أن يبدلوا كلام الله" يعني بتثبيطهم المسلمين عن الجهاد "قل لن تتبعونا كذلكم قال الله من قبل" أي وعد الله أهل الحديبية قبل سؤالكم الخروج معهم "فسيقولون بل تحسدوننا" أي أن نشرككم في المغانم "بل كانوا لا يفقهون إلا قليلا" أي ليس الأمر كما زعموا ولكن لا فهم لهم.

Those mentioned who were left behind will say when you set forth after spoils namely the spoils of Khaybar in order to capture them ‘Let us follow you’ that we might also take a share of it. They desire thereby to change the words of God kalāma’Llāhi a variant reading has kalima’Llāhi in other words His promising of the spoils of Khaybar exclusively for those who were at al-Hudaybiyya. Say ‘You shall never follow us! Thus has God said beforehand’ that is prior to our return. Then they will say ‘Nay but you are envious of us’ lest we might acquire a share of the spoils and therefore you say this that you say. Nay but they never understood anything of religion all except a few of them.

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.