بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِيْنًا. لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيْمًا. وَّيَنْصُرَكَ اللَّهُ نَصْرًا عَزِيْزًا.
In the name of God, the Most Gracious, the Ever-Merciful.
There is no doubt [O Prophet] that We have bestowed on you a clear victory1 so that [you successfully fulfil your obligation and as its reward] God forgive all your past and future sins2 and complete His favour on you3 and open a straight path for you4 and God help you in an invincible manner.5 (1-3)
هُوَ الَّذِیْ أَنْزَلَ السَّكِيْنَةَ فِیْ قُلُوبِ الْمُؤْمِنِيْنَ لِيَزْدَادُوْا إِيْمَانًا مَّعَ إِيْمَانِهِمْ وَلِلَّهِ جُنُوْدُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيْمًا حَكِيْمًا. لِّيُدْخِلَ الْمُؤْمِنِيْنَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِیْ مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَكَانَ ذَلِكَ عِنْدَ اللَّهِ فَوْزًا عَظِيْمًا.
It is He Who sent down tranquillity6 to the hearts of the Muslims [at the time of this journey of conquest]7 so that [they go out and as its reward] their faith is strengthened with further faith8 [otherwise God does not need anyone to help His religion.] To God belong all the armies of the heavens and the earth and God is All-Knowing, All-Wise. So that God admit believing men and believing women into orchards which shall be watered by streams. They shall live in them forever. And so that He brush away their sins from them.9 In the sight of God, it is this which is supreme success. (4-5)
وَّيُعَذِّبَ الْمُنَافِقِيْنَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِيْنَ وَالْمُشْرِكَاتِ الظَّانِّيْنَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دَآئِرَةُ السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَآءَتْ مَصِيْرًا. وَلِلَّهِ جُنُوْدُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَزِيْزًا حَكِيْمًا.
And also so that God punish hypocrite men and hypocrite women and idolatrous men and idolatrous women10 who used to indulge in all sorts of evil estimations about God.11 [They await bad times for the Muslims]. Let these bad times befall them. God’s wrath came upon them and He cursed them and He has prepared Hell for them ahead and it is a very evil abode. [If they are indifferent to God, God too does not need them.] The armies of the heavens and the earth belong to God alone and God is Powerful, very Wise. (6-7)
إِنَّآ أَرْسَلْنَاكَ شَاهِدًا وَّمُبَشِّرًا وَّنَذِيْرًا. لِّتُؤْمِنُوْا بِاللَّهِ وَرَسُوْلِهِ وَتُعَزِّرُوْهُ وَتُوَقِّرُوْهُ وَتُسَبِّحُوْهُ بُكْرَةً وَّأَصِيْلًا.
[O Prophet!] We made you a witness,12 a bearer of glad tidings and a deliverer of warnings13 so that [O People!] you profess true faith in God and His messenger, support the messenger, honour him and glorify God morning and evening.14 (8-9)
إِنَّ الَّذِيْنَ يُبَايِعُوْنَكَ إِنَّمَا يُبَايِعُوْنَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيْهِمْ فَمَنْ نَّكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيْهِ أَجْرًا عَظِيْمًا.
[They do not understand the importance of making a pledge at your hands.] In reality, those who make a pledge with you, make it not with you; in fact, make the pledge with God.15 On their hand is the hand of God. So, he who broke this pledge will himself bear the evil consequences of this breach and he who fulfilled what he promised God,16 soon will God reward him abundantly. (10)
سَيَقُوْلُ لَكَ الْمُخَلَّفُوْنَ مِنَ الْأَعْرَابِ شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا فَاسْتَغْفِرْ لَنَا يَقُوْلُوْنَ بِأَلْسِنَتِهِمْ مَّا لَيْسَ فِیْ قُلُوْبِهِمْ قُلْ فَمَن يَّمْلِكُ لَكُمْ مِّنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُوْنَ خَبِيْرًا. بَلْ ظَنَنْتُمْ أَنْ لَّنْ يَنْقَلِبَ الرَّسُوْلُ وَالْمُؤْمِنُوْنَ إِلَى أَهْلِيْهِمْ أَبَدًا وَزُيِّنَ ذَلِكَ فِیْ قُلُوبِكُمْ وَظَنَنْتُمْ ظَنَّ السَّوْءِ وَكُنْتُمْ قَوْمًا بُورًا. وَمَنْ لَّمْ يُؤْمِنْ بِاللَّهِ وَرَسُوْلِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِيْنَ سَعِيْرًا. وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَغْفِرُ لِمَنْ يَّشَآءُ وَيُعَذِّبُ مَنْ يَّشَآءُ وَكَانَ اللَّهُ غَفُوْرًا رَّحِيْمًا.
[When you reach home after this journey,] those among the Bedouins who had been left behind17 will now present the excuse: [“We were not able to go out with you.] We were occupied by the responsibilities of our cattle and our family. [It was our mistake;] so, pray for our forgiveness.” They say from their tongues what is not in their hearts. Tell them: [You gave importance to the world and did not recognize the right of God. So, now tell me:] Who is it that has any authority to stop God from you18 if He intends to harm you or give benefit to you? No, [this is no excuse;] in fact, God is aware of whatever you are doing. [He knows that this was not the reason for your staying back;] in fact, you thought that the Messenger and [his companion] believers shall now never be able to return to their houses and this thought was made to find roots in your hearts19 and you harboured various evil thoughts and [its consequence was that] ultimately you were routed. [Bear in mind that] those who do not profess true faith in God and His messenger, then it is such disbelievers for whom We have prepared a raging fire and [there no one shall be of any avail to anyone else because] the sovereignty of the heavens and the earth belongs to God. He alone shall forgive whomsoever He intends and punishes [according to His law] whomsoever He wishes. And [those who want to repent even now,] God is Forgiving, Ever-Merciful. (11-14)
سَيَقُوْلُ الْمُخَلَّفُوْنَ إِذَا انْطَلَقْتُمْ إِلَى مَغَانِمَ لِتَأْخُذُوْهَا ذَرُوْنَا نَتَّبِعْكُمْ يُرِيْدُوْنَ أَنْ يُّبَدِّلُوْا كَلَامَ اللَّهِ قُلْ لَّنْ تَتَّبِعُوْنَا كَذَلِكُمْ قَالَ اللَّهُ مِنْ قَبْلُ فَسَيَقُوْلُوْنَ بَلْ تَحْسُدُونَنَا بَلْ كَانُوْا لَا يَفْقَهُوْنَ إِلَّا قَلِيْلًا.
When you people [in future] go out to get hold of the spoils,20 these people who were left behind will say: “Give us permission that we too go along with you.” They want to change the word of God.21 Tell them clearly: You can certainly not go along with us. This was what you were told by God earlier22 [when the messenger went out for the journey!]23 In reply, they will say: “No! In fact, you people are jealous of us.” Certainly not! In fact, it is these people who understand very little. (15)
قُلْ لِّلْمُخَلَّفِيْنَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَى قَوْمٍ أُوْلِیْ بَأْسٍ شَدِيْدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُوْنَ فَإِنْ تُطِيعُوْا يُؤْتِكُمُ اللَّهُ أَجْرًا حَسَنًا وَإِنْ تَتَوَلَّوْا كَمَا تَوَلَّيْتُم مِّنْ قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيْمًا.
Tell these who were left behind from among the Bedouins: Soon you will be called to fight a people who are very powerful. You will fight them or they will accept Islam.24 Then if you obeyed the directive, God shall give you a good reward and if [at that time too] you showed defiance the way you did earlier God shall make you face a painful scourge. (16)
لَيْسَ عَلَى الْأَعْمَى حَرَجٌ وَّلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيْضِ حَرَجٌ وَمَنْ يُطِعِ اللَّهَ وَرَسُوْلَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِیْ مِنْ تَحْتِهَا الْأَنْهَارُ وَمَنْ يَّتَوَلَّ يُعَذِّبْهُ عَذَابًا أَلِيْمًا.
[Only the handicapped will be an exception to this because] there is no offence on the blind [if he does not go out for jihad. Similarly,] there is no offence on the lame or on the sick [if they adhere to obedience.] And he who adheres to the obedience of God and His prophet, God shall admit him into orchards beneath which streams flow. And he who turns away, God will mete out a woeful scourge to him. (17)
لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِيْنَ إِذْ يُبَايِعُوْنَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِیْ قُلُوْبِهِمْ فَأَنزَلَ السَّكِيْنَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيْبًا. وَّمَغَانِمَ كَثِيْرَةً يَّأْخُذُوْنَهَا وَكَانَ اللَّهُ عَزِيْزًا حَكِيْمًا.
[Receive glad tidings that] God was pleased with the believers when they were making a pledge to you below the tree.25 At that time, God knew what was in their hearts;26 so, He sent down tranquillity27 on them and blessed them with a victory which will soon manifest itself and many spoils also which they will acquire.28 God is Powerful, very Wise. (18-19)
وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيْرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَذِهِ وَكَفَّ أَيْدِیَ النَّاسِ عَنْكُمْ وَلِتَكُوْنَ آيَةً لِّلْمُؤْمِنِيْنَ وَيَهْدِيَكُمْ صِرَاطًا مُّسْتَقِيْمًا. وَّأُخْرَى لَمْ تَقْدِرُوْا عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيْرًا.
[Believers!] God has promised you many spoils which you will acquire. So, He has right away given you these spoils [of the first victory]29 and has stopped people’s hands from you30 so that it becomes a source of tranquility31 and becomes a sign [of God’s help] for the believers and He guides you to the straight path.32 Besides this, there is another victory as well which is not in your power as yet33 but God has encompassed it and God has power over all things. (20-21)
وَلَوْ قَاتَلَكُمُ الَّذِيْنَ كَفَرُوْا لَوَلَّوُا الْأَدْبَارَ ثُمَّ لَا يَجِدُوْنَ وَلِيًّا وَّلَا نَصِيْرًا. سُنَّةَ اللَّهِ الَّتِیْ قَدْ خَلَتْ مِنْ قَبْلُ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيْلًا.
These disbelievers [with whom you have made a treaty] if [at this instance] had waged war with you, they would definitely have shown their backs;34 then they would not have found any supporter for themselves or any helper. This is an established practice prescribed by God which is being handed down from the past and you will not find any change in God’s established practice.35 (22-23)
وَهُوَ الَّذِیْ كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُوْنَ بَصِيْرًا.
It is He Who in the valley of Makkah36 stopped their hands from you and your hands from them after He had given you dominance over them37 and whatever you were doing, God was watching it.38 (24)
هُمُ الَّذِيْنَ كَفَرُوْا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْیَ مَعْكُوْفًا أَنْ يَّبْلُغَ مَحِلَّهُ وَلَوْلَا رِجَالٌ مُّؤْمِنُوْنَ وَنِسَآءٌ مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوْهُمْ أَنْ تَطَؤُوهُمْ فَتُصِيْبَكُم مِّنْهُم مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِيُدْخِلَ اللَّهُ فِیْ رَحْمَتِهِ مَنْ يَّشَآءُ لَوْ تَزَيَّلُوْا لَعَذَّبْنَا الَّذِيْنَ كَفَرُوْا مِنْهُمْ عَذَابًا أَلِيْمًا.
They are ones who rejected [God’s Messenger] and debarred you from the Sacred Mosque and also stopped the sacrificial animals so that they are left standing there and are not able to reach their destination.39 In reality, if there had not been such believing men and believing women [in Makkah at that time] who you did not know so that they might be trampled [in case you attacked] then because of them you would have been blamed in oblivion,40 We would have allowed war to take place.41 But We did not allow this so that whomsoever God intends [He gives him the urge to accept faith and] admits into His mercy.42 It is a fact that if those people had been separated, We would have punished the disbelievers among them in a painful way.43 (25)
إِذْ جَعَلَ الَّذِيْنَ كَفَرُوْا فِیْ قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنزَلَ اللَّهُ سَكِيْنَتَهُ عَلَى رَسُوْلِهِ وَعَلَى الْمُؤْمِنِيْنَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوْا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيْمًا.
Remember the time when these disbelievers engendered bigotry in their hearts, the bigotry somewhat of the time of jahiliyyah.44 So, God send down His tranquility45 to His messenger and the believers and made them abide by the word of piety46 and they were worthy of it and also deserved it,47 and God knows everything.48 (26)
لَقَدْ صَدَقَ اللَّهُ رَسُوْلَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَآءَ اللَّهُ آمِنِيْنَ مُحَلِّقِيْنَ رُؤُوسَكُمْ وَمُقَصِّرِيْنَ لَا تَخَافُوْنَ فَعَلِمَ مَا لَمْ تَعْلَمُوْا فَجَعَلَ مِنْ دُوْنِ ذَلِكَ فَتْحًا قَرِيْبًا. هُوَ الَّذِیْ أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِيْنِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّيْنِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيْدًا.
[So, rest assured O Believers!] it is a fact that God had shown His messenger an absolutely true dream.49 Indeed, if God wills, you will definitely enter the Sacred Mosque with complete peace in a way that you will shave your heads and have hair-cuts;50 you will have no fear. It was only that God knew51 what you did not; so, before this, He blessed you with a victory near at hand.52 It is He Who has sent His messenger with guidance and the true religion so that He make it dominant over all other religions in this land.53 [This is bound to happen] and God is sufficient as its witness. (27-28)
مُحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِيْنَ مَعَهُ أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَّبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِیْ وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِی التَّوْرَاةِ وَمَثَلُهُمْ فِی الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَّغْفِرَةً وَأَجْرًا عَظِيْمًا.
Muhammad, God’s Messenger and those who are his companions are stern on the disbelievers54 and affectionate to one another.55 You will find them ardently kneeling and prostrating to seek God’s grace and His pleasure.56 They can be recognized through the signs of prostration on their faces. This is their parable in the Torah57 and in the Injil their parable is as if there is a cultivated land that puts forth its shoot and supports it; then it became strong and firm upon its stalk,58 delighting those who had sown it so that it enrages the disbelievers through it.59 God has promised, those among these people who have embraced faith and did good deeds,60 forgiveness and a rich reward. (29)
Kuala Lumpur
12th September 2014
___________________
________________________
1. It is evident from a study of the surah that this refers to the treaty of Hudaybiyah which was concluded in 6 AH between the Quraysh of Makkah and Muhammad (sws). When in accordance with what he saw in a dream, he reached this place with fourteen to fifteen hundred of his companion along with sacrificial animals (hadi) with the purpose of doing ‘umrah, the Quraysh did not allow them to offer it. This treaty was made at God’s behest and its conditions were as follows (Ibn Hisham, Al-Sirah al-nabawiyyah, vol. 3, 291):
i. For ten years, there shall be no war between the two parties. During this time, no party will launch any open or hidden onslaught against one another.
ii. During this time, if a person belonging to the Quraysh runs away to the Muslims, they will have to return him, while the Quraysh would not be bound to return any person of the Muslims who goes to them.
iii. Any tribe of the Arabs can enter into this settlement by becoming an ally of either of the two parties.
iv. The Muslims will go back this year and return the next to offer ‘umrah. They will be able to stay in Makkah for three days and each of them, if he wishes, can only bring one sword. In these three days, the people of Makkah will vacate the city so that any clash can be avoided.
It is this treaty which the Qur’an has called a clear victory. Many of its aspects are very evident. Imam Amin Ahsan Islahi writes:
Firstly, this is the first occasion on which the Quraysh openly accepted that Muslims too had a right on the Baytullah. This acknowledgement was made as a favour to the Muslims but was made after they were over-awed with their might. It will become evident from verse 24 that had this peace agreement not been struck and a war ensued, the victory for the Muslims was certain. The Quraysh had fully assessed this situation and thus were desirous of an agreement; however, in order to have the upper hand, they wanted the Muslims not insist on ‘umrah that year and were to come the following year. In order to please the Muslims, they tried to gratify them by offering to vacate the city for three days when they came the following year to avoid any clash. This was no small an offer from the Quraysh.
Secondly, as a result of this agreement, the Quraysh accepted the Muslims as an equal political force in Arabia. They no longer regarded the Muslims as rebels and traitors which they hitherto openly proclaimed; to them Muslims were now a rival political force of equal strength. Thus they openly acknowledged the right of the Muslims that they could make any of the Arab tribes their allies if the latter were willing.
Thirdly, the Quryash also acknowledged the military might of the Muslims because they themselves insisted on writing the condition in the agreement that there would be no war between the two for ten years.
Fourthly, if on this occasion, the Almighty did not allow the Prophet (sws) and his companions to wage war, it was not because of any weakness of the Muslims; it was solely because there were many who had openly announced themselves as Muslims and many who were Muslim in their hearts and had yet to openly announce this and who as yet had not migrated. There was a danger that in the event of a war, they could be harmed by the Muslims themselves.
In short, there were many aspects of this truce being a clear victory for the Muslims which could not have been hidden from them; however, the Quraysh displayed their bigotry that they possessed from the days of jahiliyyah in such a manner and some incidents like the incident of Abu Jandal were so inciting that a general feeling prevailed among the Muslims that they were the weaker of the two parties. In their frenzy of emotions, people could not fully reflect on the conditions of the agreement and assess what they would gain and lose as a result of it. When this surah unveiled the actual situation, people realized that they had committed a mistake in understanding the implications of the agreement. When its consequences came became clear to them, every person openly said that this agreement had proven to be a prelude to the conquest of Makkah. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 436)
2. These are glad tidings. The implication is that as a result of this victory, soon a time will come that he will have fulfilled his obligations as God’s messenger and that too in a very successful and highly commendable manner. Such will be the nature of this triumph that if there was some mistake on his part during this mission and also after completing it, it will be forgiven by God and as a result he will not be held accountable by Him even for the slightest of mistakes he may have committed during the course of his mission. A little deliberation shows that these words actually signified for the Prophet (sws) that God was supremely happy with His endeavours. Nothing further could be imagined. It was in gratitude to this that in his last days the Prophet (sws) spent most of his time in thanking the Almighty, glorifying Him, seeking forgiveness from Him and praying to Him.
What is the nature of the mistake ascribed to the Prophet? It has been explained in footnote 35 of Surah Muhammad.
3. These are the second glad tidings: that the religion which was revealed to him with all its details right from the first instance of revelation would stand completed. Thus when this blessing came to its culmination it was declared in verse 3 of Surah al-Ma’idah: “Today I have completed My religion and completed My favour on you and chose Islam for you as your religion.”
4. Stated here is the consequence of the completion of the favour just mentioned: as a result of this, the path of tawhid will be lit of up for every one who intends to tread it and the centre of radiance in Makkah that was built by Abraham (sws) to guide people to the actual path of truth will glitter with its real majesty and splendour.
5. I.e., a victory which rampages the power of the Quraysh, God’s house is transferred into the custodianship of the Muslims and faith of truth is established in the land of Arabia. It could only have been such help that could have proved invincible for the mission on which the Prophet (sws) was deputed.
The sequence in which these glad tidings are stated is noteworthy. Imam Amin Ahsan Islahi writes:
… The most imminent is mentioned at the end and what is a summary of all others and destined to materialize at the end is mentioned the foremost. The reason for this, in my opinion, is that this is an occasion of giving glad tidings to the Prophet (sws). No doubt, the conquest of Makkah was great news for the Prophet (sws); however, an even greater one was to present before him the reward he would receive in the Hereafter and not much time remained before he received it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 440)
6. This is the proof of the help promised earlier: when Muslims were going out for this journey the onlookers thought that they were heading towards the jaws of death and would never be able to return back to their homes. However, such was the courage and determination that God inculcated in them that as soon as the Prophet (sws) expressed his intention, all of them stood up to go with him without any hesitation. Hence everyone was to rest assured that God would help them thus in in the future as well.
7. I.e., when He was going out of Makkah with his companions with the intention of offering ‘umrah.
8. This is a mention of true faith and it certainly is not something static. It is definitely strengthened when one sees the signs of God.
9. This obviously takes place first because only after sins are brushed away can people enter Paradise. However, it is stated later so that the aspect of glad tidings remains prominent.
10. I.e., the very journey which will open the way of success for the believers will lead the hypocrites to the gates of Hell when they try to evade it. This should not be any cause for wonder. God has created this world as a trial and test. Many a time, the same thing becomes a boon for one group and a bane for another. The verse mentions the hypocrites with the idolaters. This is because of the deep mental and spiritual commonality both had.
11. The details of these evil estimations are mentioned ahead. In these verses, women are specially mentioned with men. The reason for this is that those were very trying times: if believing women were trying to strengthen the resolve of believing men through their patience and perseverance, hypocrite women too had a great role in engendering more hypocrisy in hypocrite men. This situation entailed that the role of women also be highlighted and both their categories get to know that their Lord is not unaware of their circumstances.
12. In the terminology of the Qur’an, the meaning of this bearing of witness is that the truth is made so evident to people that they are not left with any excuse to deny it. The way this is established is that the Almighty selects some of his prophets and then, before the actual Day of reward and punishment, rewards and punishes people in this very world through these prophets. People are told that if they honour their covenant with God, they will be rewarded in this world and if they dishonour it, they will be punished here. The result of this is that these prophets become signs of God, and it is as if people see God walking along with these prophets who deliver His verdicts. Moreover, these prophets are directed to propagate the truth and deliver to people the exact guidance of God they have directly received. This is what is meant by this bearing of witness, and when it is established on this earth, it becomes a basis for God to deliver His Judgement both in this world and in that to come. Consequently, the Almighty grants dominance to these prophets and punishes those who reject them.
13. I.e., those who accept this evidence and set right their lives are given glad tidings of Paradise by the Prophet and those who reject it are delivered the warning of the punishment of Hell by him. Though this statement is given as a general principle, the gradual progression of the discourse will show that it is actually directed to hypocrite men and women who have been mentioned earlier.
14. These requirements of professing faith in God and His messenger are mentioned in an ascending order so that right of a messenger is stated immediately and since God was mentioned first, His right is stated later in accordance with this ascending order sequence. It has been mentioned in the footnotes of the previous surah that at times the nature of a verb is such that its subject becomes evident from the mere mention of the verb and people who have a literary taste understand who is being referred to. Here too the same style is adopted.
15. This is a mention of the general pledge which every believer would make at the hands of Muhammad (sws).
16. The actual words are: بِمَا عٰهَدَ عَلَیۡهُ اللّٰهَ . The dammah on the genitive pronoun in the word عَلَیۡهُ is against the general rule. The reason is to cater for rhythm. It should not be any cause for consternation. Several examples of this are found in the Arabic language.
17. This word has been used in a very eloquent way. The implication is that though these people stayed behind out of their own will yet in fact they had been left behind by God. This was because God did not approve that such people have the honour of being companions of the Prophet (sws) on this journey. This was a punishment from God for what they had in their hearts and they deserved it.
18. The actual words are:قُلۡ فَمَنۡ یَّمۡلِکُ لَکُمۡ مِّنَ اللّٰهِ شَیۡئًا . It is evident from the preposition مِنْ that the word یَمۡلِکُ encompasses the meaning of يَمْنَعُ.
19. This was in accordance with the established practice of God about providing guidance or leading people astray: when a person likes vice, then after being given some respite and warning, he begins to like it even more until finally he is totally consigned to it.
20.I.e., they will embark on campaigns in which it is expected that they will acquire a lot of booty even without waging war. The actual word used for this is: لِتَاۡخُذُوۡهَا. In the words of Imam Amin Ahsan Islahi, it is evident from this that it is as if Muslims actually came out of their houses to take the war booty without waging any war.
21. I.e., what has been stated at the beginning of the surah: God now wants to punish the hypocrite men and women who harbour all kinds of evil estimations about Him.
22. I.e., they had been asked to go along – something which they are now demanding.
23. I.e., for the journey to offer ‘umrah which resulted in the treaty of Hudaybiyah.
24. This is a reference to the Quraysh. Such was their might and power in Arabia that these words are appropriate to describe it. Moreover, only they had two options: accept faith or face death. This is because after conclusive communication of the truth from God’s messenger, these are the only two options that his nation is left with. This is an established practice of God which has been explained earlier at many instances.
25. This is a reference to the pledge which was taken from the Companions at Hudaybiyah when a rumour spread that ‘Uthman (rta) had been slain by the Quraysh. He had actually gone to them as an envoy of the Prophet (sws). By mentioning the tree here, the Qur’an intends to point to the circumstances of being away from home and of isolation in which this great event of Muslim history took place. This pledge is called the “Pledge of Ridwan.” It has been named so because of God’s pleasure mentioned in this verse. The Companions made this pledge when they knew that none of them had any weapon except a lone sword; they had not brought any armour with them and in fact were in the state of ihram; their war cantonment was far away whereas the war cantonment of the enemy was near at hand. In such dangerous circumstances, this pledge could have been made only by those who were very truthful, sincere and were at the pinnacle of faithfulness to God and His messenger.
26. This is a reference to the attentiveness and devotion to God which arose in their hearts. This was as result of reposing trust in Him at the time of making that pledge in such helpless circumstances.
27. I.e., by His special grace, the Almighty blessed their hearts with such contentment that they were able to adhere to their decision with full force and might. This is the greatest help of God which is acquired by people who embark upon waging jihad at His directive.
28. This is a reference to the victory and war booty which Muslims were able to acquire right after their return from Hudaybiyah. The most prominent of these was the conquest of Khaybar. As a result of this victory, Muslims became certain that other promises too would definitely be fulfilled and the treaty of Hudaybiyah which they had concluded was not in fact a defeat; in reality it was a clear victory for them.
29. I.e., God has decided that Muslims will attack them forthwith and acquire the booty immediately. This probably is a reference to Khaybar. This is because it is evident from various narratives that immediately after Hudaybiyah the Muslims acquired the spoils of Khaybar .
30. I.e., the hands of the Quraysh who as a result of the treaty of Hudaybiyah were bound not to launch any offensive against the Muslims for ten years. Thus the Muslims got a very apt chance to deal with the Jews right after this treaty. They were ready to fight the Muslims from their bunkers in Khaybar.
31. This is the co-ordinated clause of the causative sentence that has been suppressed here because of linguistic considerations.
32. I.e., God brings them precisely to the ways of Abraham (sws) which he had established in this land and which had been forgotten for centuries.
33. Only the conquest of Makkah can be implied by these words as it was the real purpose of all this struggle so that once again the first place of God’s worship was restored solely for His worship.
34. An assurance is sounded here to the Muslims: The treaty of Hudaybiyah was not concluded because there was any fear of defeat in war. If war had ensued, their enemies would have shown their backs and would have run away from the battlefield.
35. This is a reference to the established practice of God which has been explained at many instances in this exegesis: those who disbelieve in their messengers are necessarily defeated when they face them in conflict. This is because it is the verdict of God that His messengers are never subdued.
36. The actual words are: بَطْنِ مَكَّة. They refer to Hudaybiyah which is right in valley of Makkah.
37. This is a reference to the dominance achieved by the Muslims over the Quraysh in the moral sphere as well as in resolve and determination after the pledge of Ridwan. Once the Muslims took this step, the Quraysh were over-awed by them to the ultimate extent and lost any strength or initiative of waging war but trying one way or the other to keep intact their esteem.
38. I.e., God is evaluating Himself what is good for them and what should happen to them. Thus whatever ensued, ensued on the basis of His wisdom and whatever took place, took place in which there was some benefit for their mission and His mission for which He had sent His messenger.
39. The implication is that God is aware of their crimes and such are these crimes that they cannot be forgiven. This is because those wrongdoers had also stopped the gifts meant for the king of the universe to reach His presence. The word مَعْكُوْفاً qualifies هَديْ in the verse to portray the sensitive nature of the situation. It is stated that in spite of this, God’s wisdom entailed that they should not be punished as yet for their crimes and even for this act of insolence.
40. I.e., whatever they would do would be done unknowingly but the Quraysh would get the opportunity to say that those people did not even abstain from killing even their own brethren in battle.
41. This is the answer to the conditional particle لَوْ and is suppressed. This suppression portrays the anger of the speaker. The next sentence beginning with the words لَوْ تَزَيَّلُوْا unfolds this suppression.
42. Here the Almighty has stated the wisdom and reason because of which the treaty of Hudaybiyah took place and God stopped people from waging war. It is mentioned that there were many among the Quraysh at that time who in their hearts had given up polytheism and accepted monotheism or had reached close to embracing faith and if the circumstances had been conducive it was certain that they would have expressed this faith.
It is evident from this how, even at times of great wrath and anger, the Almighty deals with justice and how He affectionately protects those who want to come near Him. So much so, for this He even bears the grief of His true believers. A lesson that can be learnt from this is that moral requisites are superior to everything and if to fulfill them one has to sacrifice one’s feeling of self-respect and even some other emotion, then it should be done.
43. This can refer to the attack of the Muslims and also to some natural calamity similar to the one afflicted on previous nations. This is an unalterable established practice of God regarding His messengers.
44. This is a portrayal of the attitude the leadership of the Quraysh adopted merely to satisfy their sense of superiority and to insist on some issues in their stubbornness. Imam Amin Ahsan Islahi has explained this. He writes:
– They were fully aware that the Prophet (sws) had only come to Makkah to offer ‘umrah; the intention of any war was neither there nor was he and his companions armed for this purpose. In spite of this, they did not permit him to visit the House of God and offer animals for sacrifice brought for Him.
– They not only did not show any respect to the envoys which were sent by the Prophet (sws) to inform them of his arrival but also went after killing one of them, and dealt with the other one in such a hesitant fashion that the rumor spread among the Muslims that they had also killed him.
– While negotiating the conditions of the truce of Hudaybiyah, they created such complexities and insisted on such conditions which could not give them any political benefit; they only temporarily assured them that they had the upper hand. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 464)
45. I.e., gave them the urge even at the time of intense provocation to be patient, steadfast, sober and wise. Imam Amin Ahsan Islahi writes:
… In collective affairs, there arise many occasions in which the forbearance and wisdom of a group is strongly tested. At such instances, if the group while being provoked by the attitude of the enemy takes a hasty step, it causes irreparable damage to the real objective. It is purely because of God’s grace that such trials are befittingly faced by a group and its leaders, and this urge to do so is only afforded to people who remain attached to their Lord in all circumstances. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 464)
46. I.e., the natural reaction of the attitude adopted by the Quraysh warranted that they be retaliated against even more harshly. However, in spite of their provocation, Muslims as a result of the tranquility they felt from God, adhered to their dictum that they would always accept that decision of God and His messenger.
47. This explanation is given here to show that not everyone has the ability and good fortune to adopt piety and diligently adhere to it. God bestows this blessing only on those who give due regard to their faith and protect their moral being and, whatever the circumstances, try to fulfill the requirements of their faith.
48. This is stated as an assurance: God is fully aware of the circumstances and feelings of His servants; hence when He makes them pass through trials He does not leave them alone; in fact, He helps them at every step.
49. This is a reference to the dream on the basis of which the Prophet (sws) undertook the journey for offering ‘umrah of which the consequences are under discussion in this surah. When the Prophet (sws) went out for this journey everyone from the companions expected that they would return after offering ‘umrah; however, when contrary to their expectations, they had to return without offering it after making a treaty with the Quraysh a question arose in their minds: if this journey was undertaken at God’s behest, why were they returning without fulfilling its purpose? Earlier, the wisdom behind the treaty of Hudaybiyah was delineated as a result of this question. Here it is further explained that they would definitely offer ‘umrah; That had been promised to them by God and if they deliberated, the treaty had paved the way for it; the following year they would be able to offer it without any danger. Here it may be kept in mind that the worry that arose in their minds was merely because of their expectations and the determination showed by the Prophet (sws) for the journey; otherwise the promise for ‘umrah in the dream was not specific for the same year.
50. This is the last rite that completes the ritual of ‘umrah. In other words, the implication is that they will complete all the rites of the worship ritual they will undertake. The following sentence explains it.
51. Ie., God knew that though they will not be able to offer ‘umrah that year but in future not only will this journey pave the way for it but will also afford them with a near victory which will open the way to all other future victories.
52. This refers to the treaty of Hudaybiyah which is called “a clear victory” at the beginning of the surah. It is called a near at hand victory relative to the conquest of Makkah which was to happen a little later.
53. This is a mention of the last victory. The implication is that they should trust the God Who has shown such exploits. He has not sent His messenger to be subdued. Hence, after this near victory they have achieved at Hudaybiyah, the conquest of Makkah is not far off. The established practice of God regarding His messengers is that after they conclusively communicate the truth to their addressees, God grants them dominance over those who disbelieve them.
54. The words of the verse رَّسُوۡلُ اللّٰهِ are of the nature of ‘atf al-bayan. Thus whatever is stated subsequently is for the whole group of the Muslims led by the Prophet (sws).
55. This is a mention of the character of the companions in contrast to the hypocrites who would wait every day for some misfortune to befall the Muslims but would assure their friends among the disbelievers that they would be with them in case any danger befell them. The verse states that the companions of the Prophet are very affectionate and soft for each other but rock hard for the disbelievers as far as their strength of faith and character were concerned. They could never be used to their advantage by any of the disbelievers. This is the true meaning of the expression اَشِدَّآءُ عَلَی الۡکُفَّارِ that occurs in the verse. It certainly does not mean that believers are abrasive and coarse to the disbelievers.
56. Earlier the character of these noble souls is portrayed with respect to their brethren. Now this portrayal shifts to their attitude with the Creator. Their waking up at night, devotion and praying to Him is highlighted in this mention. Stated ahead is its consequence: because of abundant prostrations, marks have appeared on their foreheads by which they can be distinctly recognized.
57. This perhaps is a reference to the verse of the Book of Deuteronomy in which the Prophet’s companions are called “holy ones”:
The LORD came from Mount Sinai and dawned upon them from Mount Seir; he shone forth from Mount Paran and came with ten thousand holy ones and there was a fiery shari‘ah for them in his right hand. Surely it is you who love the people; all the holy ones are in your hand. At your feet they all bow down, and from you receive instruction. (Deuteronomy, 33:2-3)
The extent of interpolations in these words may be a lot; yet a little deliberation shows that whatever the Qur’an has stated by the words فَضۡلًا مِّنَ اللّٰهِ وَ رِضۡوَانًا تَرٰىهُمۡ رُکَّعًا سُجَّدًا یَّبۡتَغُوۡنَ has been stated here by the expression “holy ones” and by the words: “At your feet they all bow down, and from you receive instruction.” Similarly, in place of the words اَشِدَّآءُ عَلَی الۡکُفَّارِ occurs the expression “fiery shari‘ah.” Their meaning is precisely what Jesus (sws) is reported to have said: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed,” (Matthew, 21:44). In a similar way, he is reported to have said: “His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire.” (Matthew, 3:12)
58. Found in the parable of the Torah is a portrayal of the piety and virtue, mercy and justice of the companions as well as their dominance and triumph. In the Parable of the Injil it is highlighted that their gradual rise is depicted: though they will have a very frail beginning, yet one day they will become such a strong and expansive tree that many great nations will seek refuge in its shade. In the Gospel of Matthew, this parable is stated thus:
He told them another parable: The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all your seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds of the air come and perch in its branches. (Matthew, 13:31-32)
Imam Amin Ahsan Islahi writes:
With slight variation, this parable also occurs in chapter 4 of the Gospel of Mark and chapter 8 of the Gospel of Luke. The Qur’an has explained this parable by saying that Islam will pass through the same stages regarding its gradual rise to dominance as the stages of a sown crop. The seeds which are cultivated in a land initially put forth thin shoots; then these shoots receive support as a result of which these shoots become strong and sturdy and the plants stand on their stems. Similarly, a day will come when the seed of truth sown in Arabia will bear fruit and reach full bloom. The planter of this seed will be overjoyed to see it; however, this will cause jealousy and anger in those who tried to stop its development. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 475)
59. This is a mention of the consequence and fate. The particle لِ in the expression لِیَغِیۡظَ بِهِمُ الۡکُفَّارَ is used for this. The word “disbelievers” at the end of the parable highlights its real connotation. Imam Amin Ahsan Islahi writes:
… Since believers are implied in the parable, here at the end by saying that their rise and ascent will be a cause of yearning and envy for the disbelievers, it is as if the entity for which the parable was stated has been referred to. It is very common in the Arabic language that at the end of a parable or a metaphor a word is used which points to the entity for which a parable or a metaphor is mentioned so that the real purport becomes evident. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 476)
60. This is stated so that it becomes evident to the addressees that the glad tidings are meant only for the sincere; not for the hypocrites whose attitude is under discussion in this surah.