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Conquest of Khaybar: Difference between revisions
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Suarh 48, Al-Fath (the conquest/victory) was traditionally revealed immediately after the Treaty of Hudaybiyyah. Verse 28 refers to imending victory at Khaybar according to the Hadith: | Suarh 48, Al-Fath (the conquest/victory) was traditionally revealed immediately after the Treaty of Hudaybiyyah. Verse 28 refers to imending victory at Khaybar according to the Hadith: | ||
{{Quote|{{Quran| | {{Quote|{{Quran|48|27}}|He knew what you did not know and has arranged before that a conquest near [at hand].}} | ||
{{Quote|[https://quranx.com/Tafsir/Kathir/48.27 Tafsir Ibn Kathir on | {{Quote|[https://quranx.com/Tafsir/Kathir/48.27 Tafsir Ibn Kathir on 48:27 ]|لاَ تَخَـفُونَ | ||
(having no fear), indicating that they will be safe and will have no fear when they enter Makkah. This occurred in the `Umrah performed the following year, on the seventh year of Hijrah during the month of Dhul-Qa`dah. When the Messenger left from Al-Hudaybiyyah, during the month of Dhul-Qa`dah (the sixth year of Hijrah), he went back to Al-Madinah. He remained in Al-Madinah during the months of Dhul-Hijjah and Al-Muharram. In Safar, he marched forth to Khaybar, and Allah opened that city for him, partly by force and partly by its people surrendering to him. Khaybar was a wealthy province that had abundant date trees and vegetation. The Prophet hired the (defeated) Jews of Khaybar to attend to a part of its green fields and divided the province among those who attended Al-Hudaybiyyah with him. No one else except those Companions took part in attacking Khaybar, except Ja`far bin Abi Talib, who came back with his companions from Ethiopia. Abu Musa Al-Ash`ari and his people also attended that battle. None of them were absent except Abu Dujanah Simak bin Kharashah, according to Ibn Zayd. This fact is well recorded in (the Books of) history. | (having no fear), indicating that they will be safe and will have no fear when they enter Makkah. This occurred in the `Umrah performed the following year, on the seventh year of Hijrah during the month of Dhul-Qa`dah. When the Messenger left from Al-Hudaybiyyah, during the month of Dhul-Qa`dah (the sixth year of Hijrah), he went back to Al-Madinah. He remained in Al-Madinah during the months of Dhul-Hijjah and Al-Muharram. In Safar, he marched forth to Khaybar, and Allah opened that city for him, partly by force and partly by its people surrendering to him. Khaybar was a wealthy province that had abundant date trees and vegetation. The Prophet hired the (defeated) Jews of Khaybar to attend to a part of its green fields and divided the province among those who attended Al-Hudaybiyyah with him. No one else except those Companions took part in attacking Khaybar, except Ja`far bin Abi Talib, who came back with his companions from Ethiopia. Abu Musa Al-Ash`ari and his people also attended that battle. None of them were absent except Abu Dujanah Simak bin Kharashah, according to Ibn Zayd. This fact is well recorded in (the Books of) history.}} | ||
The surah also comments on the desire of the Muslims for more war booty that motivated the raid: | |||
{{Quote|{{Quran|48|15}}|Those who remained behind will say when you set out toward the war booty to take it, "Let us follow you." They wish to change the words of Allah. Say, "Never will you follow us. Thus did Allah say before." So they will say, "Rather, you envy us." But [in fact] they were not understanding except a little.}} | |||
{{Quote|[https://quranx.com/Tafsir/Jalal/48.15 Tafsir of Al-Jalalayn on 47:15 ]| 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.}} | |||
Surah 37 As-Saffat describes how the Muslims and Muhammad laid siege to Khaybar at dawn: | |||
{{Quote|{{Quran|48|176|177}}|أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ | |||
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ | |||
Then for Our punishment are they impatient? But when it descends in their territory (sāḥah), then evil is the morning of those who were warned.}} | |||
{{Quote|[https://tafsir.app/qurtubi/37/177 Tafsir of Al-Qurtubi on 37:177]| قَوْلُهُ تَعَالَى: ﴿فَإِذا نَزَلَ بِساحَتِهِمْ﴾ أَيِ الْعَذَابُ. قَالَ الزَّجَّاجُ: وَكَانَ عَذَابُ هَؤُلَاءِ بِالْقَتْلِ. وَمَعْنَى "بِساحَتِهِمْ" أَيْ بِدَارِهِمْ، عَنِ السُّدِّيِّ وَغَيْرِهِ. وَالسَّاحَةُ وَالسَّحْسَةُ فِي اللُّغَةِ فِنَاءُ الدَّارِ الْوَاسِعُ. الْفَرَّاءُ: "نَزَلَ بِساحَتِهِمْ" وَنَزَلَ بِهِمْ سَوَاءٌ. "فَساءَ صَباحُ الْمُنْذَرِينَ" أَيْ بِئْسَ صَبَاحُ الَّذِينَ أُنْذِرُوا بِالْعَذَابِ. وَفِيهِ إِضْمَارٌ أَيْ فَسَاءَ الصَّبَاحُ صَبَاحُهُمْ. وَخُصَّ الصَّبَاحُ بِالذِّكْرِ، لِأَنَّ الْعَذَابَ كَانَ يَأْتِيهِمْ فِيهِ. وَمِنْهُ الْحَدِيثُ الَّذِي رَوَاهُ أَنَسٌ رَضِيَ اللَّهُ عَنْهُ قَالَ: لَمَّا أَتَى رَسُولَ اللَّهِ ﷺ خَيْبَرَ، وَكَانُوا خَارِجِينَ إِلَى مَزَارِعِهِمْ وَمَعَهُمُ الْمَسَاحِي، فَقَالُوا: مُحَمَّدٌ وَالْخَمِيسُ(١)، وَرَجَعُوا إِلَى حِصْنِهِمْ، فَقَالَ ﷺ: "اللَّهُ أَكْبَرُ خَرِبَتْ خَيْبَرُ إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ" وَهُوَ يُبَيِّنُ مَعْنَى: "فَإِذا نَزَلَ بِساحَتِهِمْ" يُرِيدُ النَّبِيَّ ﷺ . | |||
The words of the Almighty: | |||
"When it descends upon their courtyard(sāḥah)" – meaning the punishment. | |||
Al-Zajjaj said: | |||
The punishment for these people was through killing. | |||
The meaning of "upon their courtyard" is "upon their abode," as narrated from Al-Suddi and others. In the (Arabic) language, "sāḥah" (courtyard) and "saḥsaḥah" refer to a spacious open area in front of a house. | |||
Al-Farra’ said: | |||
"It descends upon their courtyard" and "it descends upon them" are equivalent in meaning. | |||
"How terrible was the morning of those who were warned!" | |||
Meaning: How wretched was the morning of those who had been warned of the punishment. | |||
There is an implicit meaning here: "So wretched was the morning—their own morning." Morning is specifically mentioned because punishment was coming upon them in the morning. | |||
This is also referenced in the hadith narrated by Anas (may Allah be pleased with him): | |||
When the Messenger of Allah (peace and prayers of Allah be upon him) arrived at Khaybar, the people of Khaybar were heading out to their farms carrying their spades. Upon seeing him, they cried: "Muhammad and his army!" They then hurried back to their fortress. The Prophet (peace and prayers of Allah be upon him) said: "Allahu Akbar! Khaybar is ruined (Kharibat Khaybar! خربت خيبر! which is alliterative in Arabic) Indeed, when we descend upon the courtyard(sāḥah) of a people, terrible is the morning of those who were warned." | |||
This statement clarifies the meaning of "When it descends upon their courtyard," referring to the arrival of the Prophet (peace and prayers of Allah be upon him) and his army. | |||
}} | |||
==Accounts in Hadiths== | ==Accounts in Hadiths== | ||