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Surah Al Fath In Arabic

Transliteration English

Bismillaahir Rahmaanir Raheem

1. Innaa fatahnaa laka Fatham Mubeenaa
2. Liyaghfira lakal laahu maa taqaddama min zanbika wa maa ta akhkhara wa yutimma ni’matahoo ‘alaika wa yahdiyaka siraatan mustaqeema
3. Wa yansurakal laahu nasran ‘azeezaa
4. Huwal lazeee anzalas sakeenata fee quloobil mu’mineena liyazdaadooo eemaanamma’a eemaanihim; wa lillaahi junoodus samawaati wal ard; wa kaanal laahu ‘Aleeman Hakeemaa
5. Liyudkhilal mu’mineena walmu’minaati jannaatin tajree min tahtihal anhaaru khaalideena feehaa wa yukaffira ‘anhum saiyi aatihim; wa kaana zaalika ‘indal laahi fawzan ‘azeemaa
6. Wa yu’azzibal munaafiqeena walmunaafiqaati wal mushrikeena walmushrikaatiz zaaanneena billaahi zannas saw’; ‘alaihim daaa’iratus saw’i wa ghadibal laahu ‘alaihim wa la’anahum wa a’adda lahum jahannama wa saaa’ at maseeraa
7. Wa lillaahi junoodus samaawaati wal ard; wa kaanal laahu ‘azeezan hakeema
8. Innaaa arsalnaaka shaahi danw wa mubashshiranw wa nazeera
9. Litu minoo billaahi wa Rasoolihee wa tu’azziroohu watuwaqqiroohu watusabbi hoohu bukratanw wa aseelaa
10. Innal lazeena yubaayi’oonaka innamaa yubaayi’oonal laaha yadul laahi fawqa aydeehim; faman nakasa fainnamaa yankusu ‘alaa nafsihee wa man awfaa bimaa ‘aahada ‘alaihullaaha fasa yu’teehi ajran ‘azeemaa (section 1)
11. Sa yaqoolu lakal mukhal lafoona minal-A’raabi shaighalatnaaa amwaalunaa wa ahloonaa fastaghfir lanaa; yaqooloona bi alsinatihim maa laisa fee quloobihim; qul famany yamliku lakum minal laahi shai’an in araada bikum darran aw araada bikum naf’aa; bal kaanal laahu bimaa ta’maloona Khabeeraa
12. Bal zanantum al lany yanqalibar Rasoolu walmu’minoona ilaaa ahleehim abadanw wa zuyyina zaalika fee quloobikum wa zanantum zannnas saw’i wa kuntum qawmam booraa
13. Wa mal lam yu’mim billaahi wa Rasoolihee fainnaaa a’tadnaa lilkaafireena sa’eeraa
14. Wa lillaahii mulkus samaawaati wal ard; yaghfiru limany yashaaa’u wa yu’azzibu many yashaaa’; wa kaanal laahu Ghafoorar Raheemaa
15. Sa yaqoolul mukhalla foona izan talaqtum ilaa maghaanima litaakhuzoohaa zaroonaa nattabi’kum yureedoona any yubaddiloo Kalaamallaah; qul lan tattabi’oonaa kazaalikum qaalal laahu min qablu fasa yaqooloona bal tahsudoonanna; bal kaanoo laa yafqahoona illaa qaleela
16. Qul lilmukhallafeena minal A’raabi satud’awna ilaa qawmin ulee baasin shadeedin tuqaati loonahum aw yuslimoona fa in tutee’oo yu’tikumul laahu ajran hasananw wa in tatawallaw kamaa tawallaitum min qablu yu’azzibkum ‘azaaban aleemaa
17. Laisa ‘alal a’maa harajunw wa laa ‘alal a’raji harajunw wa laa ‘alal mareedi haraj’ wa many yutil’il laaha wa Rasoolahoo yudkhilhu jannaatin tajree min tahtihal anhaaru wa many yatawalla yu’azzibhu ‘azaaban aleemaa (section 2)
18. Laqad radiyal laahu ‘anil mu’mineena iz yubaayi ‘oonaka tahtash shajarati fa’alima maa fee quloobihim fa anzalas sakeenata ‘alaihim wa asaa bahum fat han qareebaa
19. Wa maghaanima kaseera tany yaakhuzoonahaa; wa kaanal laahu ‘Azeezan Hakeemaa
20. Wa’adakumul laahu ma ghaanima kaseeratan taakhuzoo nahaa fa’ajjala lakum haazihee wa kaffa aydiyan naasi ‘ankum wa litakoona aayatal lilmu’mineena wa yahdiyakum siraatam mustaqeema
21. Wa ukhraa lam taqdiroo ‘alaihaa qad ahaatal laahu bihaa; wa kaanal laahu ‘alaa kulli shai’in qadeera
22. Wa law qaatalakumul lazeena kafaroo la wallawul adbaara summa laa yajidoona waliyanw-wa laa naseeraa
23. Sunnatal laahil latee qad khalat min qablu wa lan tajida lisunnatil laahi tabdeelaa
24. Wa Huwal lazee kaffa aydiyahum ‘ankum wa aydiyakum ‘anhum bibatni Makkata mim ba’di an azfarakum ‘alaihim; wa kaanal laahu bimaa ta’maloona Baseera
25. Humul lazeena kafaroo wa saddookum ‘anil-Masjidil-Haraami walhadya ma’koofan any yablugha mahillah; wa law laa rijaalum mu’minoona wa nisaaa’um mu’minaatul lam ta’lamoohum an tata’oohum fatuseebakum minhum ma’arratum bighairi ‘ilmin liyud khilal laahu fee rahmatihee many yashaaa’; law tazayyaloo la’azzabnal lazeena kafaroo minhum ‘azaaban aleema
26. Iz ja’alal lazeena kafaroo fee quloobihimul hamiyyata hamiyyatal jaahiliyyati fa anzalal laahu sakeenatahoo ‘alaa Rasoolihee wa ‘alal mu mineena wa alzamahum kalimatat taqwaa wa kaanooo ahaqqa bihaa wa ahlahaa; wa kaanal laahu bikulli shai’in Aleema (section 3)
27. Laqad sadaqal laahu Rasoolahur ru’yaa bilhaqq, latadkhulunnal Masjidal-Haraama in shaaa’al laahu aamineena muhalliqeena ru’oosakum wa muqassireena laa takhaafoona fa’alima maa lam ta’lamoo faja’ala min dooni zaalika fathan qareebaa
28. Huwal lazeee arsala Rasoolahoo bilhudaa wa deenil haqqi liyuzhirahoo ‘alad deeni kullih; wa kafaa billaahi Shaheeda
29. Muhammadur Rasoolul laah; wallazeena ma’ahooo ashiddaaa’u ‘alal kuffaaari ruhamaaa’u bainahum taraahum rukka’an sujjadany yabtaghoona fadlam minal laahi wa ridwaana seemaahum fee wujoohihim min asaris sujood; zaalika masaluhum fit tawraah; wa masaluhum fil Injeeli kazar’in akhraja shat ‘ahoo fa ‘aazarahoo fastaghlaza fastawaa ‘alaa sooqihee yu’jibuz zurraa’a liyagheeza bihimul kuffaar; wa’adal laahul lazeena aamanoo wa ‘amilus saalihaati minhum maghfiratanw wa ajran ‘azeemaa (section 4)

Translation

In the Name of Allah, the Most Beneficent, the Most Merciful.

1. Surely, We have granted you an open victory,
2. so that Allah may forgive you of your previous and subsequent faults, and may complete His favour upon you, and may guide you to a straight path,
3. and so that Allah may support you with a mighty support.
4. He (Allah) is such that He sent down tranquility into the hearts of the believers, so that they grow more in faith in addition to their (existing) faith__ And to Allah belong the forces of the heavens and the earth, and Allah is All-Knowing, All-Wise__
5. so that He admits believing men and believing women to the gardens beneath which rivers flow, to live therein for ever, and so that He may write off their evil deeds, which is a great achievement in Allah‘s sight,
6. and so that He may punish the hypocrites, men and women, and the mushriks (polytheists), men and women, who think evil thoughts about Allah. Bound for them there is a vicious circle, and Allah has become angry with them, and He has prepared Jahannam (Hell) for them, and it is an evil destination.
7. To Allah belong the forces of the heavens and the earth, and Allah is All-Mighty, All-Wise.
8. Indeed, We have sent you ( O prophet,) as a witness and as a bearer of good news and as a warner,
9. so that you ( O people,) believe in Allah and His Messenger, and support him and revere him, and pronounce His (Allah‘s) purity morning and evening.
10. Those who pledge allegiance with you (by placing their hands in your hand)__ they, in fact, pledge allegiance with Allah. Allah‘s hand is over their hands. Then, whoever breaks his pledge breaks it to his own detriment, and whoever fulfils the covenant he has made with Allah, He will give him a great reward.
11. Those of the Bedouins who remained behind will say to you, :Our possessions and our families kept us busy, (hence we could not accompany you in your journey to Hudaibiyah). So, pray to Allah for our forgiveness. They say with their tongues what is not in their hearts. Say, :Then, who has power to help you in any thing against Allah, if He intends to do you harm, or intends to do you good? Rather, Allah is fully aware of what you do.
12. But you thought that the Messenger and the believers would never ever return to their families, and it seemed good to your hearts, and you thought an evil thought and became a people who are ruined (by their selfishness).
13. If one does not believe in Allah and His Messenger, then We have prepared a blazing fire for the disbelievers.
14. To Allah belongs the kingdom of the heavens and the earth. He forgives whomsoever He wills, and punishes whomsoever He wills. And Allah is Most-Forgiving, Very-Merciful.
15. Those who remained behind will say, when you will proceed to the spoils (of war) to receive them, :Let us follow you. They wish to change the words of Allah. Say, :You shall not follow us. Allah had said like this beforehand. Then they will say, :No, but you are jealous of us. On the contrary, they do not understand (the reality) but a little.
16. Say to those of the Bedouins who remained behind, :You will be called against a people possessed of strong fighting power; you will have to fight them until they submit. So if you obey, Allah will give you a good reward, and if you turn away, as you had turned away earlier, He will punish you with a painful punishment.
17. There is no blame on the blind, nor is there any blame on the lame, nor is there any blame on the sick. Whoever obeys Allah and His Messenger, He will admit him to the gardens beneath which rivers flow. But whoever turns away, He will punish him with a painful punishment.
18. Allah was pleased with the believers when they were pledging allegiance with you (by placing their hands in your hands) under the tree, and He knew what was in their hearts, so He sent down tranquility upon them, and rewarded them with a victory, near at hand,
19. and many spoils that they would receive. And Allah is Mighty, Wise.
20. Allah had promised you many spoils that you would receive, so He gave these to you sooner, and stopped the hands of the people from (harming) you. And (He did this) so that it becomes a sign for believers, and so that He guides you to the right path.
21. And (there is) another (victory) that has not come within your power as yet, (but) Allah has encompassed it. And Allah is Powerful over every thing.
22. Had the disbelievers fought you, they would have certainly turned their backs, then they would have found neither a supporter nor a helper_
23. _ according to the consistent practice of Allah that went on since before, and you will never find a change in Allah‘s consistent practice.
24. And He is the One who restrained their hands from you and your hands from them in the valley of Makkah after He had let you prevail over them, and Allah is watchful over what you do.
25. They are those who disbelieved and prevented you from the Sacred Mosque (Al-Masjid-ul-Haram ), and (prevented) the sacrificial animals that were detained from reaching their due place. And (Allah would have allowed you to fight,) had there not been believing men and believing women whom you did not know that you might have trampled them, and thus a painful situation might have arisen for you because of them unknowingly; (This situation was avoided) so that Allah may admit to His mercy whom He wills. And if they (the believing men and women) had moved (from Makkah), We would surely have punished those of them who disbelieved with a painful punishment.
26. When the disbelievers developed in their hearts indignation, the indignation of ignorance; then Allah sent down tranquility from Himself upon His Messenger and upon the believers, and made them stick to the word of piety, and they were very much entitled to it and competent for it. And Allah is All-Knowing about every thing.
27. Indeed, Allah has made true to His Messenger the dream (shown) with truth: You will definitely enter the Sacred Mosque insha‘allah (if Allah wills,) peacefully, with your heads shaved, and your hairs cut short, having no fear. So He knew what you did not know, and He assigned before that a victory, near at hand.
28. He is the One who has sent His Messenger with Guidance and the religion of truth, so that He makes it prevail over all religions. And enough is Allah for being a witness (to His promise).
29. MuaHmmad is the messenger of Allah, and those who are with him are hard on the disbelievers, compassionate among themselves; you will see them bowing down in Ruku_, prostrating themselves in Sajdah, seeking grace from Allah, and (His) good pleasure; their distinguishing feature is on their faces from the effect of Sajdah (prostration). This is their description in Torah; and their description in Injil is: like a sown crop that brings forth its shoot, then makes it strong, then it grows thick and stands straight on its stem, looking good to the farmers, so that He may enrage the disbelievers through them. Allah has promised forgiveness and a huge reward to those of them who believe and do good deeds.

Preliminary Remarks

According to the consensus of scholarly opinion of Sahabah (Companions (رض) of the Holy Prophet (صلى الله عليه وآله وسلم)), Tabi` in (Pupils of Sahabah) and the leading authorities on Qur’anic commentary, the Surah was revealed when, after signing the Treaty of Hudaibiyah, the Holy Prophet (صلى الله عليه وآله وسلم) was on his way back to Madinah, in the 6th year of Hijrah in the month of Dhul-Qa` dah. In other words, the Holy Prophet (صلى الله عليه وآله وسلم) with a party of his Companions (رض) set out for Makkah with the intention of performing the ` Umrah. When he approached the sanctuary of Makkah he halted at a place called Hudaibiyah.

The Quraish, however, debarred his entry into Makkah. Later they were willing to compromise that he must go back home that year and make up for the missed ` Umrah the following year. Many companions, especially Sayyidna ` Umar (رض) ، were greatly upset but the Holy Prophet (صلى الله عليه وآله وسلم) accepted it under Divine direction because he felt that this would pave the way to Muslim success.

The details are set out later in the Surah. When the Holy Prophet (صلى الله عليه وآله وسلم) put off his Ihram, this Surah was revealed on his return journey from Hudaibiyah in which it is pointed out that his vision is true which will most certainly be fulfilled at the appropriate time. But this is not the right time for it. It will happen after the conquest of Makkah. The Treaty of Hudaibiyah in this Surah is described as “an open victory” because this Treaty was in fact the forerunner of the conquest of Makkah. Sayyidna ` Abdullah Ibn Masud (رض) and some other Companions say “you think the conquest of Makkah is ‘Victory’ but we regard “The very Treaty of Hudaibiyah as the real ‘Victory’. Likewise Sayyidna Jabir (رض) says “We think the Treaty of Hudaibiyah is ‘Victory’.

Bara’ Ibn ` Azib says “You think ‘Victory’ refers to the conquest of Makkah. No doubt, it does, but we think the Pledge of Ridwan on the occasion of Hudaibiyah is the real ‘Victory’ where the Companions (رض) [ some 1400] were asked by the Holy Prophet (صلى الله عليه وآله وسلم) under an acacia tree to declare on solemn oath that they would stand by him at all costs and would fight under his banner to the bitter end. The Pledge of Jihad is referred to later on in this Surah. (Ibn Kathir) As mentioned earlier, this Surah was revealed on the occasion of Hudaibiyah, and since some parts of this incident are referred to in this Surah, it seems pertinent to first give details of this incident. Tafsir Ibn Kathir elaborates on the event and gives many small details. Tafsir Mazhari develops it even more elaborately.

 He has, on this occasion, written about fourteen pages, narrating the story from the beginning to the end with reference to authentic collections of Hadith. The narrative comprises many miracles, pieces of advice, and educational, religious and political points of wisdom. We intend to give the details of those parts of the narrative which are referred to in the Surah itself, or are profoundly relevant to the Surah, so that it may facilitate the understanding of those verses which are related to the incident. The details given below are mainly adopted from Tafsir Mazhari, and reference is made to other commentaries from where other details are taken.

The Event of Hudaibiyah:

Hudaibiyah is a plain situated outside Makkah on the way to Jeddah which is very close to the boundaries of Haram. It is now called Shumaisiyy. This is the site where the incident took place.

Part [ 1]: The Prophet’s (عليهم السلام) Vision

It is reported by Ibn Jarir, ` Abd Ibn Humaid, Baihaqi, and others that the Holy Prophet (صلى الله عليه وآله وسلم) saw in a dream in Madinah that he had gone to Makkah with his Companions, entered it peacefully and performed the ` umrah (shorter pilgrimage). He and his Companions put off their pilgrim-garb and, according to the rule, some had their heads shaven and others had their hair cut short. The Holy Prophet (صلى الله عليه وآله وسلم) then entered the House of Allah, and the key of the House fell into his hand. This part of the event is referred to later on in this Surah [ 48:27]. The dream of the Prophets (صلى الله عليه وآله وسلم) is not a mere dream or fiction. It is a Divine revelation, acting upon which is necessary.

Therefore, this vision of the Holy Prophet (صلى الله عليه وآله وسلم) was not merely a dream, but a Divine inspiration which he had to strictly obey and follow. However, no time or date was specified for this. In fact, this vision was to be fulfilled at the time of the conquest of Makkah. But when the Holy Prophet (صلى الله عليه وآله وسلم) narrated this vision to his companions, they in their enthusiasm to visit Makkah and perform the tawaf (circumambulation) of the House, started preparations forthwith. When a party of the Companions was in full readiness to depart, the Holy Prophet (صلى الله عليه وآله وسلم) too made up his mind to accomplish his vision, since no time or date was specified, it is possible, he thought, that this purpose could be achieved instantly (Bayan-ul-Q, citing from Rah-u1-Ma’ ani).

Part [ 2]: The Prophet (صلى الله عليه وآله وسلم) invites his Companions and Bedouins to Join him: Some refused

It is reported on the authority of Ibn Said and others that when the Holy Prophet (صلى الله عليه وآله وسلم) and his Companions made up their mind to perform ` umrah, the Holy Prophet (صلى الله عليه وآله وسلم) had the apprehension that the pagans of Makkah might hinder them from performing ` umrah, and it was possible also that an armed clash might ensue. Therefore, he invited people from the neighbouring villages to join him for the pilgrimage. Many of the village bedouins refused to join him claiming that Muhammad (صلى الله عليه وآله وسلم) and his Companions wanted to push them into the jaws of death. They said that Muhammad and his Companions wanted to get them into an armed clash with Makkans who were superior to them in terms of weapons and power. They felt that as a result of this superiority, the Muslims would not come back alive (Mazhari).

Part [ 3]: Setting out for Makkah

According to the versions of Imam Ahmad, Bukhari, Abu Dawud, Nasa’i رحمة الله عليهم and others the Holy Prophet (صلى الله عليه وآله وسلم) before setting out for the journey, took a bath, put on his new clothes and mounted his camel Qaswa’. He was accompanied by his blessed wife ‘Umm Salamah (رض) . A large number of the Muhajirin, Ansar and the village folks was with him. This constituted, according to most versions, 1400 people altogether. No one doubted that Makkah will be conquered on that day on account of the Holy Prophet’s (صلى الله عليه وآله وسلم) vision, whereas they did not have any weapons except swords. The Holy Prophet (صلى الله عليه وآله وسلم) and his Companions (رض) set out for this journey on Monday at the beginning of Dhul-Qa’dah. He reached Dhul-Hulaifah and donned the pilgrim-robe with the intention of ` Umrah (Shorterned from Mazhari).

Part [ 4]: Preparing for Confrontation with Makkans

When the people of Makkah received news about the Prophet’s (صلى الله عليه وآله وسلم) journey to Makkah with a large number of his Companions, they gathered together, and expressed their concern that if Muhammad was allowed entry into Makkah, the entire Arabia would be under the impression that the Makkans were subdued by him, while several battles had been fought between them and Muhammad. As such, they were not willing to allow him entry into the city. Thus they dispatched an advance cavalry towards Kura’-ul-Ghamim under the command of Khalid Ibn Walid [ who until then was not a Muslim ] to intercept him. The neighboring villagers were also attached to the cavalry, and the tribe of Banu Thaqif from Ta’if joined them as well. They pitched their tents in a place called Baldah. They pledged to debar the Holy Prophet (صلى الله عليه وآله وسلم) from entering into Makkah and to declare war against him.

A Strange and Simple Network of Communication

The enemies set up a network of communication from Baldah to the place where the Holy Prophet (صلى الله عليه وآله وسلم) had reached. They placed a few men on the top of each mountain to observe the movement, activity and position of the Holy Prophet (صلى الله عليه وآله وسلم) and inform the people on the adjacent mountain in a loud voice, they in turn relayed the message to the people on the next mountain, they would then convey the information to the third mountain, and so on. In this way they communicated the details of the Holy prophet’s activities to the people of Baldah within a few minutes.

The Informants of Holy Prophet (صلى الله عليه وآله وسلم)

The Holy Prophet (صلى الله عليه وآله وسلم) dispatched Bishr Ibn Sufyan to Makkah in advance as a secret informer, so that he may secretly observe the activities and movements of the Quraish and keep him fully informed of their intentions and activities. When he returned from Makkah, he informed the Holy Prophet (صلى الله عليه وآله وسلم) that the Makkans were preparing for an all-out war.

The Holy Prophet (صلى الله عليه وآله وسلم) expressed his regret that several wars had already weakened the strength of Quraish, and yet they would not give up fighting. The Prophet (صلى الله عليه وآله وسلم) said: “This was an ideal opportunity for them to leave me, and the other Arabs alone. If these Arabs had vanquished me, they would have accomplished their objective without any pain; and if I had vanquished them, one of two things could have happened – either they would have embraced Islam or if they intended to fight me they would have braced themselves to face me. But nobody knows what is wrong with them! By Him who has sent me with His commands, I shall never cease to fight them until my neck is separated from the rest of my body.”

Part [ 5]: The Camel of the Holy Prophet (صلى الله عليه وآله وسلم) Refuses to Move

After that the Holy Prophet (صلى الله عليه وآله وسلم) gathered the people and delivered a sermon in which he consulted them whether they should start the fight against the enemies then and there, or press forward and make forced entry into Makkah, and “if they debar us we shall fight them.” Sayyidna Abu Bakr and other companions (رض) said, “You have come out on a peaceful mission with the intention of visiting the House of Allah, not with the belligerent intention of fighting. Therefore, adhere to your peaceful intention. However, if anyone bars us from entering Makkah, then we shall fight.”Sayyidna Miqdad Ibn Aswad  رضي الله تعالیٰ عنه stood up and said: “0 Allah’s Messenger! We are not like the children of Israel who would say فَاذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ – { 5:24} ‘So go, you and your Lord, and fight.

As for us, we are sitting here’. We shall fight with you at all costs.” Having seen the Companions’ (رض) determination, Allah’s Messenger (صلى الله عليه وآله وسلم) responded that they should press forward in the direction of Makkah in the name of Allah. When the Holy Prophet (صلى الله عليه وآله وسلم) approached the Holy City, and Khalid Ibn Walid and his cavalry noticed them moving forward in the direction of qiblah, he arrayed his army into regiments and stood up there like adamantine walls. Allah’s Messenger (صلى الله عليه وآله وسلم) appointed ` Abbad Ibn Bishr (رض) as the commander of a unit that was arrayed in opposition, to Khalid Ibn Walid. In the meanwhile it was time for Zuhr Salah. Sayyidna Bilal (رض) called the adhan, and the Holy Prophet (صلى الله عليه وآله وسلم) led the congregation in prayer. Khalid and his cavalry looked on.

Later on Khalid Ibn Walid said: “We lost a golden opportunity to wipe them out whilst they were praying. It does not matter, wait for another time, because soon they will be praying again.” But in the meantime Jibra’il (عليه السلام) brought down the injunction of Salat-ul-Khawf. Having made Allah’s Messenger (صلى الله عليه وآله وسلم) aware of their intentions, he was shown how the army should be divided into two groups in times of danger. Allah’s Messenger (صلى الله عليه وآله وسلم) followed the direction of the Qur’an. Each group performed the prayer in alternation. (When one group prayed, it was guarded and protected by the armed regiment who remained on the alert for a possible attack by the enemy. It took its turn when the praying group had finished.)

Part [ 6]: A Miracle at Hudaibiyah

When Allah’s Messenger (صلى الله عليه وآله وسلم) ، was nearing Hudaibiyah, the forelegs of his she-camel (named Qaswa) slipped and it sat down. The Companions (رض) tried to urge it up, but in vain. The Companions thought that Qaswa was enraged, but Allah’s Messenger (صلى الله عليه وآله وسلم) said that it was no fault of Qaswa nor is it its usual habit to do this. In fact, it has been stopped by the same One who had blocked the men of elephant. [ Probably Allah’s Messenger (صلى الله عليه وآله وسلم) by then had discerned that the time was not up for the fulfillment of his vision.] With this discernment, Allah’s Messenger (صلى الله عليه وآله وسلم) declared: “By Him in whose hand is Muhammad’s life, today I shall accept all the demands of the Quraish in which the Symbols sanctified by Allah are held in full esteem.” Then he called out the she-camel and it stood up. Allah’s Messenger’ (صلى الله عليه وآله وسلم) moved away from the spot where Khalid Ibn Walid was staying, and stationed himself on the other side of Hudaibiyah where there was very little water.

Khalid Ibn Walid and the people of Baldah had occupied the places where water was available in abundance. Here a miracle of Allah’s Messenger (صلى الله عليه وآله وسلم) shown by Allah Ta` ala. At this place there was a well in which very little water trickled. He rinsed his mouth in it, and got one of his arrows pitched therein. As soon as this happened, its water bubbled almost up to the brim of the well. People on the upper side of the well drew water and quenched their thirst.

[ 7]: Negotiation with the Deputations of the People of Makkah

In this way all the Companions were satisfied and settled there, and started negotiations with the people of Makkah through their deputations. First, Budail Ibn Warqa’ [ who later on embraced Islam ] along with his companions paid a visit to Allah’s Messenger (صلى الله عليه وآله وسلم) and informed him, as a well-wisher, that the entire Makkah had come out in full force to confront him. They have occupied all the water spots. “They will never allow you to enter into Makkah.” He said. Allah’s Messenger (صلى الله عليه وآله وسلم) replied, “We have not come to fight anyone. However, if they block us from performing ` umrah, we will fight”. Then he repeated what he had said to his spy Bishr: “Several wars have weakened the Quraish.

If they wish, a peace treaty could be arranged for a specified period of time, so that they may peacefully prepare themselves. In the meantime they should leave us and the rest of the Arabs alone. If these Arabs vanquish me, they would have accomplished their objective without any pain; and if I vanquish them, and they started entering into the fold of Islam, then the Quraish will have two options: either they too will embrace Islam, or if they will intend to fight me, they will have braced themselves to face me. But if they refuse this, then I swear by Him who has sent me with His commands, I shall never cease to fight them until my neck is left separated from the rest of my body.” Budail, saying that he will convey the message to the Quraish leaders, went back. When he returned to the Quraish and communicated the Holy Prophet’s (صلى الله عليه وآله وسلم) response, some of them did not want to even hear him, and were in a fit of war, while others, like ` Urwah Ibn Masud, the leader of his tribe, advised them to at least hear him. Then when Budail conveyed the message of the Holy Prophet (صلى الله عليه وآله وسلم) ، ` Urwah said to the leaders of Quraish that Muhammad’s suggestions were fair and satisfactory, and therefore, they should be accepted. He opted to negotiate and asked for their permission to confer with the Holy Prophet (صلى الله عليه وآله وسلم) with the aim of reaching an agreement of peace.

Thus the second person to pay a visit to the Holy Prophet (صلى الله عليه وآله وسلم) in an attempt to negotiate was ` Urwah who said to the Holy Prophet (صلى الله عليه وآله وسلم) : “If you wipe out your own people, the Quraish, will it be good for you? Have you ever heard anyone destroying his own people?” Then there was a heated and protracted parleys between ` Urwah and the Companions (رض) ، and while this was going on, ` Urwah observed that when the Holy Prophet (صلى الله عليه وآله وسلم) performed his ablutions, his companions would not allow the water to fall on the ground but would rub it on their bodies and clothes.

When the Holy Prophet (صلى الله عليه وآله وسلم) spoke, they would lower their voices. ` Urwah went back to the Quraish leaders, and described the whole scenario to them, adding that “I have been to the courts of the Caesar and Khosroes, and the Negus also, but by God, never have I seen any people so devoted to a king as are the Companions (رض) of Muhammad (صلى الله عليه وآله وسلم) to him. He is suggesting a correct proposal, and I suggest that you accept it.” But the people replied that they could not accept it; “Muhammad must go back this year, and may come again the following year.” When ` Urwah’s suggestion was not accepted, he returned with his people. After him a person by the name of Jails Ibn ` Alqamah, the leader of the bedouins, visited the Holy Prophet (صلى الله عليه وآله وسلم) . He saw the Companions in pilgrim-robes with sacrificial animals. He too returned and explained to his people that these people had come to perform their ` Umrah in the House of Allah. “It is not proper in any way to debar them.” The people did not pay heed to his suggestion either. He too went away back with his deputation. A fourth person arrived to confer with the Holy Prophet (صلى الله عليه وآله وسلم) and persuade him to give up his intention to enter Makkah. But the Holy Prophet (صلى الله عليه وآله وسلم) repeated the same reply to this deputation that he had made to Budail and ` Urwah. He went back to Quraish and communicated the Holy Prophet’s (صلى الله عليه وآله وسلم) reply to them.

Part [ 8] : Sayyidna ` Uthman (رض) Despatched as a Special Envoy

Imam Baihaqi reports on the authority of ` Urwah Ibn Zubair that when Allah’s Messenger (صلى الله عليه وآله وسلم) settled in Hudaibiyah, it unnerved the Quraish. He decided to send an envoy with the message that he had not come to fight, but to perform ` Umrah. Therefore, they should not block his way. He called upon Sayyidna ` Umar (رض) for this task. He said, “Quraish are my implacable enemy, because they are fully aware of my ardent support for Islam, and there is not a single member of my tribe in Makkah that will support me.

As a result, I will not be able to change their mind. I propose the name of ` Uthman (رض) for this task. He is the most appropriate person who, because of his tribe, holds a special power and honour in the whole of Makkah.” Allah’s Messenger   صلی الله عليه وسلم accepted the proposal and sent off Sayyidna ` Uthman (رض) for the task. He also advised him to visit the socially and economically disabled Muslim men and women who were not able to migrate from Makkah and were suffering hardships.

He was to console them that they should not be distressed. Soon, Allah willing, Makkah will be conquered and their difficulties will end. First, Sayyidna Uthman (رض) went to those people who had gathered in Baldah to block the way of the Holy Prophet (صلى الله عليه وآله وسلم) and confront him. He communicated to them the same message that was conveyed to them by Budail and Urwah. They replied that they had heard the message and that it was not acceptable. Having received their reply, he attempted to get into Makkah. Aban Ibn Said [ who later on embraced Islam ] met him and welcomed him warmly. He took him into his refuge and allowed him to convey his message anywhere in Makkah without any fear of hindrance. Then he gave his mount to Sayyidna ` Uthman  رضي الله تعالى عنه which he rode and entered Makkah, because his tribe Banu Said was eminently powerful.

Sayyidna ` Uthman (رض) met each one of the Quraish leaders, and conveyed the Holy Prophet’s (صلى الله عليه وآله وسلم) message: “We have not come to fight, but to perform ` umrah. After completing the rites of pilgrimage we shall return home. Indeed, if the road is blocked, we shall fight. Quraish themselves have been debilitated by several wars. Therefore it would be to their advantage to leave us and other Arabs alone. Then we shall see who overpowers the other. If the Arabs overpower us, then their objective would be accomplished. If we overpower them, then too they will have a choice to fight at that stage. During this time they will have the opportunity to improve and preserve their strength.” But they rejected his proposal.

Then ` Uthman (رض) visited the helpless Muslims and conveyed to them the Holy Prophet’s (صلى الله عليه وآله وسلم) message. This communication pleased them immensely, and they asked him to convey their salam to the Holy Prophet (صلى الله عليه وآله وسلم) . Having communicated the Holy Prophet’s (صلى الله عليه وآله وسلم) message, the Makkans allowed Sayyidna ` Uthman (رض) to perform the tawaf of the House if he wished. But he refused saying he would not do that unless the Holy Prophet (صلى الله عليه وآله وسلم) would have first performed it. ` Uthman (رض) stayed in Makkah for three nights, and continued to invite the Quraish leaders to accept the Holy Prophet’s (صلى الله عليه وآله وسلم) message.

Part [ 9]: Tension between Quraish and Muslims: Seventy Makkans Captured

In the meanwhile Quraish selected fifty men and asked them to be on the look-out for the Holy Prophet (صلى الله عليه وآله وسلم) . As soon as they find an opportunity, their task was to assassinate him. Whilst the men were on the look-out for the Holy Prophet (صلى الله عليه وآله وسلم) ، Muhammad Ibn Maslamah, the Holy Prophet’s (صلى الله عليه وآله وسلم) body-guard, captured them and brought them to the Holy Prophet (صلى الله عليه وآله وسلم) . On the other hand, Sayyidna ` Uthman (رض) was already in Makkah and ten more Muslims joined him in the Holy City. When the Quraish heard that fifty of their men have been captured, they detained ` Uthman and other Muslims. A cavalry of Quraish marched towards the Muslim caravan and shot arrows and threw stones at them. One Companion – Ibn Zanim by name – was martyred. The Muslims captured ten of the Quraish horse-riders. In the meantime a rumour reached the Holy Prophet (صلى الله عليه وآله وسلم) that ` Uthman (رض) has been assassinated.

Part [ 10]: The Pledge of Ridwan

Having received this rumour, the Holy Prophet (صلى الله عليه وآله وسلم) gathered his Companions (رض) under an acacia tree and took a solemn pledge from them that they would fight the Quraish to the last breath of their lives. This pledge came to be known as bai` at-ur-Ridwan, which signified those lucky people who had taken the oath had obtained Allah’s pleasure. This is referred to later on in the Surah. Authentic Prophetic Traditions speak eminently of the people who participated in this pledge. Since ` Uthman (رض) was on a mission to Makkah under the direction of the Holy Prophet (صلى الله عليه وآله وسلم) ، he was absent at the time of the solemn pledge. So the Holy Prophet (صلى الله عليه وآله وسلم) placed one of his own hands on the other hand of his and said, “This is ` Uthman’s pledge.” This illustrates the distinction of Sayyidna ` Uthman (رض) .

Part [ 11]: Peace Treaty at Hudaibiyah

A distinct event or episode of the scenario of Hudaibiyah is that through, the grace of Allah, the Quraish were overawed and subdued by the Muslims. As a result, they themselves were then willing to make peace. Thus they sent three of their men as representatives, namely, Suhail Ibn ` Amr, Huwaitib Ibn ` Abdul ` Uzza and Mikraz Ibn Hafs. (Later the first two of the representatives embraced Islam.) They apologised to the Holy Prophet (صلى الله عليه وآله وسلم) on behalf of their people. Suhail Ibn ` Amr said to the Holy Prophet “The report that ` Uthman and his companions have been killed is absolutely false. They are being sent to you.

Set free our men you have captured.” The Holy Prophet (صلى الله عليه وآله وسلم) set them free. It is recorded in Musnad of Ahmad and Sahih of Muslim on the authority of Sayyidna Anas (رض) that verse 24 of this Surah هُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ refers to this episode. Then Suhail and his deputation went to Quraish and described to them the amazing scene of bai’at-ur-Ridwan where the Sahabah showed their readiness to lay down their lives and willingness to make the supreme sacrifice. The opinion-makers of Quraish suggested that nothing would be better for them than they would compromise on Muslims’ retiring that year without entering Makkah, but the Holy Prophet (صلى الله عليه وآله وسلم) and his Companions (رض) may visit Makkah the following year only for three days to perform ` Umrah. On that occasion they may slaughter the sacrificial animals and put off their pilgrim-robes, otherwise the impression created would be that attempts were made to block the Holy Prophet’s (صلى الله عليه وآله وسلم) way, but he forced his entry into Makkah, which would be tantamount to a humiliating defeat for them. When Suhail arrived again with message, the Holy Prophet (صلى الله عليه وآله وسلم) said, “It seems that Quraish has decided to make peace. That is why they have sent Suhail again.

“The Holy Prophet (صلى الله عليه وآله وسلم) sat up cross-legged. Two of his Companions, ` Abbd Ibn Bishr and Salamah, (رض) armed themselves with weapons and stood on his sides to guard him. Suhail came, whilst sitting courteously in front of him, delivered the message of Quraish. The Companions (رض) generally were not happy to put off the pilgrim-garb without performing ` Umrah. They spoke harshly to Suhail – the voices sometimes became loud and at other times low. ` Abbad Ibn Bishr  reprimanded Suhail for raising his voice in the presence of the Holy Prophet (صلى الله عليه وآله وسلم) . After heated and protracted parleys, the Holy Prophet (صلى الله عليه وآله وسلم) agreed to enter into Peace Treaty. Suhail wanted to have the Peace Treaty reduced to writing. The Holy Prophet (صلى الله عليه وآله وسلم) called Sayyidna ` Ali رضي الله تعالى عنه  and dictated to him to write the words, بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ bismil- lahir-rahmanir-rahim.

Suhail objected to this – saying that the words rahman and rahim do not exist in our idiom. He said they should write the words that used to be written before, that is, بِاسمِکَ اَللّٰھُمَّ bismika- allahumma. The Holy Prophet (صلى الله عليه وآله وسلم) agreed to this and asked Sayyidna ` Ali (رض) to write “This is the Peace Treaty into which Muhammad, the Messenger of Allah entered.” Suhail objected to this as well, and argued that they did not recognise him as the ‘Messenger of Allah’. If they had, they would never have prevented him from visiting Allah’s House. There should be no such expression in the Treaty that would be in defiance of any party’s belief system. Therefore, it should read Muhammad, the son of ` Abdullh.

The Messenger of Allah (صلى الله عليه وآله وسلم) granted this and dictated to Sayyidna ` Ali (رض) to erase the words, ‘the Messenger of Allah’ and replace it with ‘the Son of ` Abdullah.’ Sayyidna ` Ali (رض) ، despite being an embodiment of obedience, said he could not erase the attributive title rasul [ Messenger ] of Allah from his name. Sayyidna ` Usaid Ibn Hudair and Sa’d Ibn ` Ubadah (رض) withheld Sayyidna ‘Ali’s (رض) hand so that he might not rub the attributive title out. He should not write any appellation with his name other than the rasul [ Messenger ] of Allah. “If they do not accept it, then the sword will decide the matter” they said. Voices arose all around. Despite the fact that the Messenger of Allah was an Ummi who had never written before, took the document in his hand and wrote with his own pen the following preamble:

“This is the Treaty into which Muhammad the Son of ` Abdull and Suhail Ibn ` Amr entered. They agree that war shall be suspended for ten years, during which time people would be able to live peacefully and no party would indulge in any hostility against the other.”

The Messenger of Allah (صلى الله عليه وآله وسلم) wanted that the treaty should have a clause to the effect that the Muslims would not be hindered from performing tawaf that year, but Suhail swore by God to say that it was not possible. The Messenger of Allah (صلى الله عليه وآله وسلم) conceded that to him. Suhail then inserted his own clause: if a Makkan [ even if he is a believer ] were to go over to Muhammad without his guardian’s permission, he shall be sent back to his guardian; but should any of Muhammad ‘s followers return to the Quraish, he shall not be sent back. At this, the common Muslims raised their voices and exclaimed that it was not tolerable to send one of their own Muslim brethren back to the pagans. However, the Messenger of Allah (صلى الله عليه وآله وسلم) accepted this clause as well, and explained that if any of the believers is gone over to the Quraish of his own accord, Allah has distanced him from the Muslims, and they should not bother about him. If any of their men comes over to the Muslims and they send him back to the pagans, Allah will pave the way for him.

Sayyidna Bara’ (رض) summarises that the Treaty contained three clauses: [ 1] If anyone during that period from among the Quraish went over to the Holy Prophet (صلى الله عليه وآله وسلم) ، without his guardian’s permission, he would return him to them; [ 2] if a Companion of the Holy Prophet (صلى الله عليه وآله وسلم) came over to the Quraish, they would not return him; and [ 3] the Holy Prophet (صلى الله عليه وآله وسلم) ، together with his men, should retire that year, and visit Makkah the following year only for three days to perform ` Umrah, but they shall carry no arms save sheathed swords. Towards the end of the Treaty, the concluding statement was appended: “This Agreement between the people of Makkah and the Messenger of Allah (صلى الله عليه وآله وسلم) is a guarded document which none shall violate. Whosoever would like to join the Holy Prophet (صلى الله عليه وآله وسلم) and make himself a party to the Treaty from his side, shall have the liberty to do so; and likewise whosoever would like to join the Quraish and make himself a party to the Treaty from their side, shall have the liberty to do so.

As soon as this proclamation was made, Banu Khuza’ah jumped at the opportunity, and entered into alliance with the Holy Prophet (صلى الله عليه وآله وسلم) ، but Banu Bakr, on the other hand, sided with the Quraish and allied themselves with them.

Terms and Provisions of the Treaty Upset the Companions

The Muslims were noticeably perturbed over the terms of the Treaty that were apparently tilted against their interests. Sayyidna ` Umar (رض) exclaimed in extreme grief and indignation: “0 Messenger of Allah! are you not the True Prophet of Allah?” He replied: “Why not!” Then Sayyidna ` Umar (رض) asked: “Are we not on the right path and they on the wrong?” He replied: “Why not!” Sayyidna ` Umar (رض) asked: “Is it not a fact that our martyrs are in the Paradise and their slain ones in the Fire?” He replied: “Why not!” Sayyidna ` Umar (رض) then said: “Why should we submit to this humiliation and return without observing ` Umrah or Allah decides the matter through war?” The Messenger of Allah    صلی الله عليه وسلم replied: “I am the servant of Allah and His Messenger.

I can never violate His command. He will never destroy me. He is my Helper. Sayyidna ` Umar (رض) posed more questions to the Prophet (صلى الله عليه وآله وسلم) : “0 Messenger of Allah! did you not promise us that we would visit Allah’s House and perform tawaf?” He replied: “Yes, indeed, I did promise, but did I promise that it will happen this year?” Sayyidna ` Umar (رض) replied: “No, you did not promise that.” The Messenger of Allah (صلى الله عليه وآله وسلم) responded: “The event will definitely happen as I promised. You will visit the House and perform the tawaf.”

Sayyidna ` Umar Ibn Khattab (رض) kept quiet, but his grief and indignation did not subside. After the Messenger of Allah (صلى الله عليه وآله وسلم) ، he went to Sayyidna Abu Bakr (رض) and repeated his questions to him as he had posed them to the Holy Prophet (صلى الله عليه وآله وسلم) . He replied that the Prophet (صلى الله عليه وآله وسلم) is the servant of Allah and His Messenger. He is not at liberty to violate any Divine decree. Allah is his Helper. Therefore, hold on to his stirrup until the last breath of your life. By Allah! he is on the path of Truth. In short, Sayyidna ` Umar (رض) was in intense grief and pain because of the seemingly unfavourable terms and provisions of the Treaty. In fact, he is reported to have said: ” I never gave way to doubt since I embraced Islam, but on this occasion I could not avoid it.” (Transmitted by Bukhari) Sayyidna Abu ` Ubaidah (رض) allayed his misgivings and suggested to seek refuge with Allah from the evils of Shaitan. Sayyidna ` Umar (رض) said: “I seek refuge in Allah from the evils of the Shaitan.” He says that since he realised his misgivings, he continued to observe voluntary prayers, keep voluntary fasts, emancipate slaves and give alms, so that Allah may pardon his error.

The Case of Abu Jandal: The Prophet’s (صلى الله عليه وآله وسلم) Commitment to the Treaty

The terms and provisions of the Treaty had just been concluded, and Companions (رض) were still grieving over them. Suhail Ibn ` Amr was the chief negotiator on behalf of Quraish. Abu Jandal was Suhail’s son. He embraced Islam and was imprisoned by his father. He used to persecute him harshly; fetters were put about his ankles; and there were signs of violence on his body. He could not bear the persecution, so somehow he managed to escape to the Holy Prophet (صلى الله عليه وآله وسلم) and sought asylum. Some of the Muslims went forward and granted him the asylum. Suhail yelled out: “This is the first instance of the violation of a proviso of the Treaty. If he is not returned, I shall never accept any of the other provisions in the document”.

The Holy Prophet (صلى الله عليه وآله وسلم) had already entered into the Treaty and was bound by its terms and provisions, therefore he called Abu Jandal and asked him to be patient for a little while longer. Soon Allah will pave the way for him and other helpless Muslims, who are detained in Makkah, to live in easier circumstances and in a peaceful atmosphere. This case of Abu Jandal really rubbed salt into the wound or added fuel to the fire. The Companions (رض) were sure that Makkah will be conquered instantaneously, but when they experienced the apparently unfavourable situation, their grief and disappointment knew no bounds. They were on the brink of disaster and ruination. However, the Treaty was concluded, and on behalf of the Muslims Abu Bakr, ` Umar, ` Abdur-Rahman Ibn ` Awf, ` Abdullah Ibn Suhail Ibn ` Umar, Sa’d Ibn Abi Waqqas, Muhammad Ibn Maslamah, ` Ali Ibn Abi Talib and others      رضی الله تعالى عنه had appended their signatures. Likewise on behalf of the idolaters, Suhail and a few others appended their signatures.

Putting Off the Pilgrim-Garb and Slaughtering the Sacrificial Animals

When the document was finalised, the Holy Prophet (صلى الله عليه وآله وسلم) addressed the Companions (رض) ، and asked them to slaughter their sacrificial animals in that very place, shave their heads and put off the pilgrim-robes, but they were so overwhelmed by grief that no one moved from his position to comply. This depressed the Holy Prophet (صلى الله عليه وآله وسلم) ، and he went up to his blessed wife Umm Salamah (رض) and expressed his grief to her. She gave him the most apt advice, saying: “Do not reprimand them at this time, because they are acutely grieved by the terms of the Treaty and by returning without observing ` Umrah. Call the barber in the presence of all, and get your own head shaved, put off your pilgrim-garb and slaughter your own camel.” He followed her advice. When the Companions (رض) saw this, they followed suit. They started shaving each other’s head, slaughtered their animals and put off their pilgrim-robes. The Holy Prophet (صلى الله عليه وآله وسلم) earnestly supplicated for all.

The Holy Prophet (صلى الله عليه وآله وسلم) stayed on the plain of Hudaibiyah for nineteen days and, according to other versions, twenty days. He then started his return journey. With his Companions (رض) he (صلى الله عليه وآله وسلم) first went to Marr Zahran, and then arrived in ` Usfan. When they reached here, their provisions were depleted: very little food and water had been left for them. The Holy Prophet (صلى الله عليه وآله وسلم) spread a dining-sheet and asked everyone to put the little they had on the sheet. In this way the left-overs were collected on the sheet. There were 1400 people: they all sat around the sheet, the Holy Prophet (صلى الله عليه وآله وسلم) supplicated and asked them to eat. The noble Companions (رض) report that 1400 people ate to the full and in addition they filled their bowls – yet nothing had diminished. This was the Holy Prophet’s (صلى الله عليه وآله وسلم) second miracle that appeared on this plain. The Holy Prophet (صلى الله عليه وآله وسلم) ، seeing this, was highly delighted.

The Noble Companions’ Strength of Faith and Obedience of the Holy Prophet (صلى الله عليه وآله وسلم) Tested Once Again

It was noticed in the foregoing sections that the Companions (رض) were extremely unhappy at the terms and provisions of the Treaty. They found it even more difficult and painful to return without performing ` Umrah or fighting a war. It was their strength of faith that despite all odds and the awkward situations they persisted in their faith in and obedience of the Holy Prophet (صلى الله عليه وآله وسلم) . On his way back from Hudaibiyah, at Kura’-ul-Ghamim Surah Al-Fath was revealed which the Prophet (صلى الله عليه وآله وسلم) recited to the blessed Companions (رض) . Despite the terms and provisions of the Treaty and returning home without ` Umrah wounding their hearts, this Surah calls the trip “a manifest Victory”. Sayyidna ` Umar (رض) could hardly contain himself and inquired: “Messenger of Allah! is this ‘victory’?” He replied: “By Him in whose Hand is my life, this is indeed ‘a manifest Victory’!” The noble Companions (رض) submitted to him and thus were assured that it was “a manifest Victory”.

The Effects and Advantages of the Treaty

One immediate effect of this Treaty was that the misplaced obstinacy of Quraish and their followers became manifest, and a schism arose among themselves, and they were divided into different groups as a result of differences in thinking and attitudes. Budail Ibn Warqa’ separated himself with his comrades from the Quraish. Following his example, ` Urwah Ibn Masud separated with his group.

Secondly, the Quraish of Makkah were highly impressed by the unparalleled self-sacrifice of the noble Companions (رض) . They were also profoundly touched by the unwavering obedience of, and love and reverence for, the Holy Prophet (صلى الله عليه وآله وسلم) . This inclined them to make peace. This was an ideal opportunity for them to wipe out the Muslims, because they were at home with all its conveniences, and the Muslims were on a journey with all its inconveniences. The Quraish had captured all the water spots, whereas the Muslims had to occupy waterless spots – lacking in foodstuffs. They were in full force, whereas the Musims were ill-equipped in weaponry. Allah infused terror into their hearts. Many members of their group had the opportunity to meet and mingle with the Holy Prophet (صلى الله عليه وآله وسلم) ، as a result the cheerfulness of Islamic faith was infused into their hearts. Later on they embraced it.

Thirdly, the Peace Treaty made the road safe and secure. The way was opened for the Holy Prophet (صلى الله عليه وآله وسلم) and the blessed Companions (رض) to call the people towards Islam. Arab delegations visited the Holy Prophet (صلى الله عليه وآله وسلم) . The blessed Companions (رض) ، together with the Holy Prophet (صلى الله عليه وآله وسلم) ، spread Islam rapidly in every nook and corner. Letters were sent to the rulers of the world – inviting them to the call of Islam. Some of the prominent rulers were impressed. On the occasion of Hudaibiyah, there were not more than 1500 Muslims with him, despite the Holy Prophet’s (صلى الله عليه وآله وسلم) general invitation for all Muslims to join him to observe ` Umrah. But after the Treaty, people entered Allah’s religion in throngs. In the year 7 Hijri Khaibar was conquered, and considerable amount of booty fell into the hands of the Muslims. This strengthened their material power. Hardly two years had passed during which time an unprecedented large number of people joined the Islamic camp. When the Quraish violated the terms of the Treaty, the Holy Prophet (صلى الله عليه وآله وسلم) secretly started preparing for the conquest of Makkah.

The Quraish came to know about this, and were unnerved. They sent Abu Sufyan to apologise and to negotiate the renewal of the Treaty, but the Holy Prophet (صلى الله عليه وآله وسلم) refused. As a result of violation by the Quraish of the terms of the Treaty, the Holy Prophet (صلى الله عليه وآله وسلم) within twenty-one months marched towards Makkah with ten thousand strong faithful soldiers of Allah. The Quraish were so overwhelmingly subdued that no fighting took place. There are differing views among the leading jurists whether Makkah was conquered by force of arms or by peaceful means. Nevertheless while in Makkah, the Holy Prophet (صلى الله عليه وآله وسلم) had the following announcement made: “Whoever shuts his door shall be safe; whoever enters the mosque shall be safe; whoever enters Abu Sufyan’s house shall be safe.” This announcement made them concerned about saving themselves. This, on the part of the Holy Prophet (صلى الله عليه وآله وسلم) ، was a master-stroke of political sagacity, strategy and ingenuity. As a result, no fighting took place. In sum, Makkah was conquered easily and very comfortably.

Thus the Holy Prophet’s” (صلى الله عليه وآله وسلم) vision turned into a reality. The Companions (رض) fearlessly performed the tawaf of the House, then had their heads shaved or cut short, the Holy Prophet (صلى الله عليه وآله وسلم) ، together with his Companions (رض) ، then entered the Ka’bah where he received its keys. At that moment, the Holy Prophet (صلى الله عليه وآله وسلم) addressed Sayyidna ` Umar Ibn al-Khattab (رض) in particular and other Companions (رض) in general, saying: “This is the incident that I have been narrating to you.” On the occasion of the Farewell Pilgrimage, the Holy Prophet (صلى الله عليه وآله وسلم) repeated his address to Sayyidna ` Umar Ibn Khattab (رض) who replied: “Undoubtedly there is no better and greater ‘Victory’ than the Treaty of Hudaibiyah.” Sayyidna Abu Bakr (رض) believed from the very outset that the Treaty of Hudaibiyah was indeed the ‘Victory’, but people did not have the insight and foresight to discern the reality that was determined between Allah and His Messenger (صلى الله عليه وآله وسلم) . Allah does not do anything because of people’s impatience. Instead, He does what His wisdom demands that everything should take place at the right moment. Therefore, ‘a manifest Victory’ in this Surah refers to the Treaty of Hudaibiyah.

These were the most important elements of the event of Hudaibiyah. This will facilitate the understanding of forthcoming verses of this Surah.

Analysis of Verses

لِّيَغْفِرَ‌ لَكَ اللَّـهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ‌ (so that Allah may forgive you of your previous and subsequent faults….” – 48:2). If the particle “lam” (translated above as ‘so that’ ) is taken to be for “ta’lil”, it indicates the purpose for which, and the reason why, such a manifest Victory is given to the Holy Prophet (صلى الله عليه وآله وسلم) . It is mentioned in this verse that the victory was given to him to bless him with three different bounties. The first bounty is forgiveness of all his past and future shortcomings. Attention was drawn in Surah Muhammad that all Prophets (عليهم السلام) are infallible.

Wherever words likes ذَنب dhanb and عصيان ` isyan (‘sin’ or ‘fault’ ) are attributed to them in the Qur’an, they are in relation to their lofty status. Works that are merely unadvisable contrary to the preferred practice are also referred to as dhanb in relation to the high status of the Prophets (عليهم السلام) by way of reprimand. ‘Previous’ refers to shortcomings committed before conferment of prophethood, and ‘subsequent’ refers to shortcomings committed after the conferment of prophethood (Mazhari). The reason why this victory caused forgiveness for such shortcomings is that large masses of people entered the fold of Islam after it, and naturally the credit of spreading the call of Islam goes to the Holy Prophet (صلى الله عليه وآله وسلم) for which he deserved the divine reward, and an increase in reward always entails forgiveness of the shortcomings.

 وَيَهْدِيَكَ صِرَ‌اطًا مُّسْتَقِيمًا (“…and may guide you to a straight path,” 48:2.) This is the second bounty which resulted from the manifest victory. Here arises a question of the highest significance: The Holy Prophet was established in the right path from the very outset. Not only was he himself on the right path, but also a source of guidance for the entire world. His night-and-day preoccupation was to call the people towards the Straight Path. So what then is the meaning of guidance to the straight path through manifest victory in the 6th year of Hijrah? A detailed answer to this question can be found in Ma’ ariful-Qur an Vol 1/pp 71-81 – particularly look at the definitions and the three degrees of Hidayah [ guidance ].

Definition of Hidayah

Hidayah has been defined as to show the path or to lead someone gently and kindly towards his destination. The real destination of man is to attain Allah’s pleasure and his proximity. The degrees of pleasure and proximity are unlimited. Having attained the first degree, man needs to go for the next one, then he should aim for the third one and so on to no end. Not any man, Muslim, saint or prophet is above the need of such spiritual and moral attainment. Therefore, the instruction to pray for right guidance in the first Surah is not only to the Muslim Community, but also to the Holy Prophet (صلى الله عليه وآله وسلم) . He is to soar higher and higher in the path of spiritual and moral attainment. Allah has, in this manifest victory, raised the Holy Prophet (صلى الله عليه وآله وسلم) to the highest pinnacles of spiritual eminence which is described by the clause yahdiyaka.

وَيَنصُرَ‌كَ اللَّـهُ نَصْرً‌ا عَزِيزًا (and so that Allah may support you with a mighty support – 48:3.) This is the third bounty which follows naturally from the preceding circumstance of the manifest victory. The Holy Prophet has always had help from Allah, but on this occasion he received a very large share.

Bounties of Allah upon the Participants of Hudaibiyah

In the first three verses of this Surah, reference was made to Allah’s particular bounties bestowed upon the Holy Prophet (صلى الله عليه وآله وسلم) in the wake of the manifest victory. Some of the participants of Hudaibiyah congratulating the Holy Prophet (صلى الله عليه وآله وسلم) ، asked him that the favours are conferred exclusively upon him, but what is there in it for them? In response to this query, verses 4-7 were revealed. They distinctly refer to the good graces of Allah upon the participants of Hudaibiyah and the Pledge of Ridwan. These favours were generously bestowed upon them because of faith in, and obedience to, the Holy Prophet (صلى الله عليه وآله وسلم) . All believers whose faith and obedience are complete and perfect will receive similar good graces of Allah.

Injunctions and Related Considerations

In the preceding verses, Allah referred to the favours he bestowed generously upon the Holy Prophet (صلى الله عليه وآله وسلم) and his Ummah, especially upon those who participated in the pledge of Ridwan. The Bestower of the favours is Allah and the medium is the Holy Prophet (صلى الله عليه وآله وسلم) . Therefore, in the current set of verses, the right of the Holy Prophet (صلى الله عليه وآله وسلم) and the obligation of the Ummah to honour and revere him is entrenched. First, three attributes of the Holy Prophet (صلى الله عليه وآله وسلم) are referred to: shahid, mubashshir, nadhir. Shahid means ‘witness’ and its sense here is the same as that of shahid which occurs in [ 4:41].

“How would it, then, be when We shall bring a witness from every community and shall bring you over them as a witness.

Both forms of the word mean “a witness”. Every Prophet (عليه السلام) will bear testimony to the fact that he has delivered Allah’s message to his particular community – some accepted and others rejected. See Ma` ariful Qur’an, Vol 2/pp 442-3 for details. Likewise the Holy Prophet (صلى الله عليه وآله وسلم) will bear witness for his community. Qurtubi writes under [ 4:41] that the prophets’ testimony will be for the people of their respective time as to who accepted their call to the Truth and who defied it. Likewise the Holy Prophet’s (صلى الله عليه وآله وسلم) testimony will be for the people of his particular time. Other scholars express the view that the Holy Prophet (صلى الله عليه وآله وسلم) will bear witness to the entire community’s good and bad works, and to its obedience and defiance, because, according to some versions, angels present to the Holy Prophet (صلى الله عليه وآله وسلم) morning and evening the works of the community. Thus he is aware of the entire community’s works.

Mubashshir and Nadhir: Mubashshir connotes bearer of good tidings and nadhir means a warner. That is to say, he gives glad tidings of Paradise to the believing and obedient sector of the community. On the other hand, he is a Warner to those who rejected the message – making them aware of the punishment of such defiance. Further, the purpose of sending the Messenger has been indicated – that is, to believe in Allah and his Messenger (صلى الله عليه وآله وسلم) . In addition, it is mentioned that the believers must be characterized by three more qualities:

[ 1]         that they should “support him”

[ 2]         “and revere him”; and

[ 3]         “pronounce His (Allah’s) purity morning and evening.”

The first phrase contains a verb which is derived from the infinitive or verbal noun ta’ zir which denotes to help or support. Punishment is also called to ta’ zir because the idea underlying punishment is to give real help to the criminal by punishing him (Raghib: Mufradatul Qur’ an). The second phrase contains a verb which is derived from the infinitive or verbal noun tawqir which means to show reverence. The third phrase contains a verb which is derived from the infinitive or verbal noun tasbih which connotes to declare the purity of Allah. In this phrase, the third person anaphoric pronoun attached to the verb refers, by consensus of Qur’anic grammarians, to “Allah”, and there can be no other possibility. Therefore, most of them believe that the third person anaphoric pronouns attached to the respective verbs of the first two phrases also refer to “Allah”. From this point of view, the three phrases mean: believe in Allah and help His religion and His Messenger (صلى الله عليه وآله وسلم) ، revere Him and pronounce His purity.

Other scholars refer the third person anaphoric pronouns attached to the verbs of the first two phrases to the “Messenger”. From this point of view, the phrases mean: Help the Messenger and revere him; and pronounce the purity of Allah. However, there is a third group of scholars who feel that in this interpretation there is intishar-ud-dama’ir or unconcentrated distribution of pronouns – leading to pronominal ambiguity and vagueness, and making it difficult to follow the meaning of the constructions which is not in conformity with the rules of Arabic rhetoric or ` ilm-ul-balaghah. Allah knows best.

After that, there is reference to the pledge of Ridwan which was narrated in part [ 10] of the story of Hudaibiyah. The purpose of the believers in entering into the pledge at the hands of the Holy Prophet (صلى الله عليه وآله وسلم) was to act upon the command of Allah and to receive His good pleasure. Therefore, when the blessed Companions (رض) placed their hands on the hand of the Holy Prophet (صلى الله عليه وآله وسلم) it was tantamount to taking the pledge at the hands of Allah. ‘Allah’s hand’ is in any case something falling in the category of mutashabihat the correct nature of which is cannot be known to us, nor should we attempt to investigate its reality.

The significance of the pledge of Ridwan is described later in the Surah. The word bai’ah, lexically, connotes a pledge to do some particular work. The ancient and traditional method of this pledge is for the pledging parties to place their hands upon each other, although the placing of hands is not a necessary condition. Nevertheless once the pledge is consummated, juristically it is binding, and its violation is unlawful. Therefore, it is later laid down that whoever violates the pledge will cause loss to himself. It will not cause loss to Allah and His Messenger (صلى الله عليه وآله وسلم) . Whoever fulfils the terms of the pledge will receive a mighty reward from Allah.

Related Considerations

Reference in this passage is to those Bedouin tribes who were invited by Allah’s Messenger (صلى الله عليه وآله وسلم) to join the party of 1400 Muslims who were marching to Hudaibiyah but on one pretext or another, they requested to be excused. This was narrated in part [ 1] of the story of Hudaibiyah. According to some versions, some of those people later repented and became sincere Muslims.

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 (صلى الله عليه وآله وسلم) 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 (صلى الله عليه وآله وسلم) the conquest of Khaibar and great spoils, those Bedouin tribes who had contrived to remain behind when the Holy Prophet (صلى الله عليه وآله وسلم) went for ` Umrah, requested the Holy Prophet (صلى الله عليه وآله وسلم) 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 (صلى الله عليه وآله وسلم) 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 (صلى الله عليه وآله وسلم) – the wordings of which are from the Holy Prophet (صلى الله عليه وآله وسلم) 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 (صلى الله عليه وآله وسلم) 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:

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    صلی الله عليه وآله وسلم (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 (صلى الله عليه وآله وسلم) . There are several reasons for this. First of all, though battles did take place during the lifetime of the Holy Prophet (صلى الله عليه وآله وسلم) after the expedition of Khaibar, there is no proof that the Holy Prophet (صلى الله عليه وآله وسلم) 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 (رض) (Ibn ` Abba, ‘Ata, Mujahid, Ibn Abi Laila, and Hasan in Qurtubi’ ).

Sayyidna Rafi` Ibn Khadij (رض) 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 (صلى الله عليه وآله وسلم) when Abu Bakr (رض) 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 (رض) . 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.

لَّيْسَ عَلَى الْأَعْمَىٰ حَرَ‌جٌ (There is no blame on the blind, nor is there any blame on the lame, nor is there any blame on the sick…48:17) Sayyidna Ibn ` Abbas (رض) reports that when some sincere Muslims who were physically unable to fight read the concluding clause of verse 16: وَإِن تَتَوَلَّوْا كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا .

“ And if you turn away, as you had turned away before, He will punish you with a painful punishment. [ 48:16] ” they expressed their concern about the warning. Verse [ 17] was revealed to exempt them from the injunction of jihad. These people included blind, lame or sick persons (Qurtubi). And Allah knows best!

لَّقَدْ رَ‌ضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَ‌ةِ (Allah was pleased with the believers when they were pledging allegiance with you by placing their hands in your hands under the tree,…48:18). The reference in this verse is to the same pledge that was given at Hudaibiyah and which was referred to earlier in verse 10. Verse [ 18] reinforces verse [ 10.]. In verse [ 18] Allah announces that those sincere participants who took this solemn oath have obtained His pleasure.

Therefore, the oath came to be known as bai` at-ur-Ridwan (that is, the pledge that earned Allah’s pleasure). The purpose of this is to compliment the participants of the allegiance and to emphasise the obligation of fulfilling the covenant. It is recorded in Bukhari and Muslim on the authority of Sayyidna Jabir (رض) that on the day of Hudaibiyah, the companions were 1400 people, and the Holy Prophet (صلى الله عليه وآله وسلم) said to them: اَنتُم خَیرُ اھلِ الارضِ “You are the best of people living on the surface of the earth.” It is recorded in Muslim on the authority of Umm Bishr (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) has said, لا یدخل النَّارَ اَحَدُ مِمَّن بَایَعَ تَحتَ الشَّجرَۃِ “None of those who swore fealty under the tree will enter the Fire” (Mazhari). Therefore, the participants of this allegiance are like the participants of the battle of Badr. The Qur’an and Hadith give glad tidings of Allah’s pleasure and Paradise to the participants of the battle of Badr. Likewise the sources give glad tidings of Allah’s pleasure and Paradise to the participants of bai` at-ur-Ridwan. These tidings bear testimony to the fact that these sincere participants meet their end in the state of faith, righteousness, and with deeds that please Allah, because this announcement of Allah’s pleasure guarantees that.

Vilification of, and Finding Fault with, the Noble Companions prohibited

Tafsir Mazhari says that the noble Companions are among the best of the Prophet’s (صلى الله عليه وآله وسلم) followers, and as such Allah has announced forgiveness of their sins, shortcomings and slips – if they committed any. Therefore, it is against the declaration of this verse to investigate into those of their deeds that are not laudable, and to make it a subject of debate. It is also a crystal clear denunciation of the attitude of Rawafid, the Shiites, who reject the legitimacy of the caliphs Abu Bakr (رض) ، ` Umar (رض) and ` Uthman, and vilify them and other blessed Companions (رض) – condemning them as unbelievers and hypocrites.

The Tree of Ridwan

The tree that is mentioned in this verse refers to mimosa arabica or the gum-acacia tree. It is reported that after the Holy Prophet (صلى الله عليه وآله وسلم) some people used to take walk there and perform salah. Sayyidna ` Umar (رض) came to know about this and feared that the future generation lacking in knowledge might start worshipping the very tree, as it happened in the past generations. Therefore, he had the tree felled (cut down a tree). However, it is recorded in Bukhari and Muslim on the authority of Sayyidna Tariq Ibn ` Abdur-Rahman who reports: “I once went for Hajj, and I passed by some people who had gathered in a place and were performing salah. I asked them: ‘Which mosque is this?’. They replied: ‘This is the tree under which the Holy Prophet صلى الله عليه وسلم   took bai` at-ur-Ridwan.’ After that I went up to Sayyidna Said Ibn Musayyab and narrated this incident to him. He said: ‘My father was one of those who participated in bai` at-ur-Ridwan.

He said to me that when he went to Makkah the following year he looked for the tree, but could not find it.’ Then Sayyidna Said Ibn Musayyab (رض) added: ‘Companions (رض) who participated in bai` at-ur-Ridwan at the hands of the Holy Prophet (صلى الله عليه وآله وسلم) themselves are unaware of the location of the tree, but it is strange that you should know about it. Are you more knowledgeable than they are?'” (Ruh-ul-Ma’ ani). This goes to show that later on people must have determined conjecturally – based on incomplete and doubtful evidence – about a particular tree that it was the tree under which the pledge was taken. As a result, they frequented the place and performed salah. Sayyidna ` Umar (رض) knew that it was not the real tree. Then he apprehended people’s involvement in shirk. Therefore, he had the tree felled.

Conquest of Khaibar

Khaibar is the name of a province which comprises many settlements, fortresses and gardens (Mazhari). Verse 18 refers to the victory of Khaibar by saying, وَأَثَابَهُمْ فَتْحًا قَرِ‌يبًا “and rewarded them with a well-nigh victory,”. There is consensus of the scholars on that ‘well-nigh victory’ in this verse means the victory of Khaibar which occurred after returning from Hudaibiyah. According to some versions, the Holy Prophet (صلى الله عليه وآله وسلم) stayed in Madinah after returning from Hudaibiyah only for ten days, and according to other versions, he stayed for twenty days. Then he marched against Khaibar. According to Ibn Ishaq’s version, he returned to Madinah in the month of Dhulhijjah and set out for Khaibar in the month of Muharram in the 7th year of Hijrah.

Khaibar was conquered in the month of Safar in the 7th year of Hijrah. This is reported by Waqidi’s Maghazi. According to Hafiz Ibn-Hajar, this is the preferred opinion. (Tafsir Mazhari)

In any case, this shows that the conquest of Khaibar took place many days after the march to Hudaibiyah. According to consensus of scholarly opinion, Surah Al-Fath was revealed in the course of his return journey from Hudaibiya. However, there is a difference of opinion whether the Surah was revealed in its entirety or some of its verses were revealed later. If the first view is preferred, then the conquest of Khaibar is a prophecy that Muslims will definitely achieve and is described in past perfect tense to denote that it is as certain as an event that has already happened in the past. If the second view is preferred, it is possible that these verses were revealed after the conquest of Khaibar. Allah knows best!

وَمَغَانِمَ كَثِيرَ‌ةً يَأْخُذُونَهَا (and many spoils that they would receive…48:19) This clause refers to the great booty that fell into the hands of Muslims during the conquest of Khaibar.

ذِهِ (Allah had promised you many spoils that you would receive, so He gave these to you sooner – 48:20). The phrase “many spoils” mentioned here refers to the sizeable spoils that fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries. This verse embodies a prophecy that Muslims will achieve other great victories after the victory of Khaibar, and in consequence many spoils until the end of the world. However, before those numerous conquests, the conquest of Daibar was given first, the spoils of which were reserved by Allah exclusively for the participants of Hudaibiyah. But the spoils to be achieved in all the next conquest would be common to all. This shows that the injunction of reserving the right of participating in Khaibar is not laid down explicitly in these verses. That injunction was laid down, as detailed earlier, in a separate category of revelation, that is, in the unrecited revelation. The Holy Prophet (صلى الله عليه وآله وسلم) acted upon the injunction and imparted its knowledge to the noble Companions (رض) .

وَكَفَّ أَيْدِيَ النَّاسِ عَنكُمْ (…and stopped the hands of the people from (harming) you. … 48:20). This refers to the unbelievers of Khaibar. In this battle, Allah did not allow them the opportunity to show much strength or force. Imam Baghawi says that the tribe of Ghatafan was the ally of the Jews of Khaibar. When it heard of the Holy Prophet’s (صلى الله عليه وآله وسلم) march against the Jews of Khaibar, it equipped itself with heavy arms to defend the Jews. But Allah infused terror into their minds, and they were worried that if they went forward, it was possible that a Muslim army might attack their homes in their absence. As a result, they got cold feet and did not have the courage to proceed (Mazhari).

وَيَهْدِيَكُمْ صِرَ‌اطًا مُّسْتَقِيمًا (…And (He did this) so that He guides you to the right path…. 48:20) It is clarified earlier (in the commentary on verse 2 of this Surah that there are several degrees of guidance. From that point of view, they were all already guided on the straight path. Here it refers to the degree of guidance which they had not yet attained, that is, full reliance on Allah and increase in the power of faith.

وَأُخْرَ‌ىٰ لَمْ تَقْدِرُ‌وا عَلَيْهَا قَدْ أَحَاطَ اللَّـهُ بِهَا (And (there are) other (victories) that have not come within your power as yet, (but) Allah has encompassed them….” (48:21). This verse embodies a prophecy that Muslims will achieve many more great victories after the victory of Khaibar. But Allah says that they were unable to achieve them at that time; they would happen in future. Among these victories, Makkah was the first one to be achieved. Therefore, some scholars refer this to the victory of Makkah. However, the wordings are general and refer to all the victories that will be achieved till the end of the world (Mazhari).

بِبَطْنِ مَكَّةَ (…in the valley of Makkah…) The Arabic word used here is batn which means ‘belly’ and in relation to a city, it refers to its center.

However, in the present context it is used for Hudaibiyah, because of its close proximity to Makkah. This supports the Hanafi view that some parts of Hudaibiyah are included in the حِرِم Haram. The relevant details may be found in our commentary on the verse 2:196.

فَتُصِيبَكُم مِّنْهُم مَّعَرَّ‌ةٌ بِغَيْرِ‌ عِلْمٍ (and thus an embarrassing situation might have befallen you because of them unknowingly….48:25): According to some authorities on lexicology ma’arrah connotes “sin”; according to others it means “harm”; and other authorities say it denotes “shame” or “embarrassment”. In this context, apparently the last meaning appears to be apt. There was a nucleus of Muslims in Makkah and if the fight had broken out, Muslim army would have unwittingly killed their own Muslim brethren in faith, thereby causing great injury to their own cause, and incurring obloquy and opprobrium for themselves.

Natural Safeguard of the Noble Companions against Mistakes

Imam Qurtubi says that if a Muslim unknowingly kills another Muslim, it is not a sin or crime. It is, however, certainly a source of shame, embarrassment and regret. Since it is a Qatl Khata’, the laws of diyah [ blood-wit ] will apply. Allah has protected the noble Companions (رض) against this as well. This shows the noble Companions (رض) are not infallible like the prophets of Allah, but Allah has in general terms safeguarded them in a natural way against mistakes which would be a cause of embarrassment, obloquy and opprobrium to them.

لِّيُدْخِلَ اللَّـهُ فِي رَ‌حْمَتِهِ مَن يَشَاءُ (so that Allah may admit to His mercy whom He wills…48:25): It means that Allah infused patience in Muslims on this occasion to avoid war, because He knew that many people in future would embrace Islam on whom His mercy will be showered. Similarly the nucleus of Muslims who were detained in Makkah will also receive a large share of His mercy.

لَوْ تَزَيَّلُوا (And if they [ the believing men and women ] had been separate, [ from disbelievers ], We would surely have punished those of them who disbelieved….48:25) Lexically, the word tazayyul denotes ‘separation’. The sense is that if Muslims detained in Makkah had been separate and distinct from the unbelievers, the Muslims coming from Madinah would have been able to save them in case of war, and Allah would have had the disbelievers punished then and there, because that was the demand of their attitude. However, the Makkan society at that time was a mixed society – helpless Muslim men and women and non-Muslims were living together. The Muslims were indistinguishable from non-Muslims. If fighting had broken out, there would have been no way to save the Muslims. Therefore, Allah averted the war.

لَّقَدْ صَدَقَ اللَّـهُ رَ‌سُولَهُ الرُّ‌ؤْيَا بِالْحَقِّ (and made them stick to the word of piety, and they were very much entitled to it, and competent for it – 48:26) “. The construction kalimat-at-taqwa connotes the word of the pious persons, that is, the Kalimah of Tauhid and Risalah whereby a person declares his faith in Allah’s Oneness and in the Messenger-ship of Sayyidna Muhammad (صلى الله عليه وآله وسلم) . It is named here as ‘word of piety’ because this word is the foundation of piety, righteousness and right conduct. The noble Companions (رض) here are said to have better right to it and more worthy of it, and thus Allah exposed and unmasked those people who accused them of infidelity and hypocrisy. Allah asserts that the noble Companions (رض) are more worthy of the word of Islam and better entitled to it, and thus made them adhere to it firmly, whereas the wretched evil-minded people refuse to acknowledge their value and entitlement.

Recapitulation of the Event of Hudaibiyah

When the Peace Treaty of Hudaibiyah was completed, it was decided that the Muslims would not enter Makkah that year, and would return to Madinah without performing ` Umrah. They were highly upset at this, because the blessed Companions (رض) determination to perform ` Umrah was on account of the Holy Prophet’s (صلى الله عليه وآله وسلم) vision, which is also a kind of revelation. The fact that everything was apparently happening contrary to the vision, they could not understand how the Holy Prophet’s (صلى الله عليه وآله وسلم) journey had served its purpose. Some of the noble Companions (رض) ، as a result, began to doubt, God forbid!, whether the vision was not fulfilled. The non-believers and hypocrites, on the other hand, taunted the believers that their Prophet’s dream was not translated into reality. At this, the current set of verses was revealed (Transmitted by Baihaqi and others from Mujahid).

لَّقَدْ صَدَقَ اللَّـهُ رَ‌سُولَهُ الرُّ‌ؤْيَا بِالْحَقِّ (Indeed, Allah has made true to His Messenger (صلى الله عليه وآله وسلم) the dream (shown) with truth…48:27). Sidq صِدق[ truth ] is, lexically, the antonym of kidhb کِذب lie or falsehood ]. Both these words are used for statements. If a statement is conformable to existing fact or reality, it is Sidq. If it lacks accord with fact or reality, it is kidhb. Sometimes this word is used in relation to actions. In that case the word connotes the realization of an action, as for instance in [ 33:23], رِ‌جَالٌ صَدَقُوا مَا عَاهَدُوا اللَّـهَ (Among the believers are men who were true to their covenant with Allah;…). In this case the word sidq takes two grammatical objects, as in this verse the first object of the verb sadaqa is rasulahu and its second object is ru’ya. The verse says that Allah has made true the dream. Here the event that was to take place in future has been expressed in the past perfect tense because of its certainty of occurrence.

A reinforcing context that this event is definitely going to take place in future is expressed in energetic aorist thus: لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَ‌امَ You will most definitely enter the Sacred Mosque.” (The construction under analysis la-tadkhulu-nna is made up of the following constituents: The corroborative la is prefixed to the aorist denoting “Certainly” + the doubled energetic or corroborative nun reinforcing the sense of “most definitely” appended as a suffix to the future tense tadkhulu “you shall most definitely enter” ). That is to say, the vision you had seen that you have entered the sacred Mosque will most definitely happen. It will not happen this year.

It will happen at a future date. The date had not been specified in the dream. The blessed Companions (رض) in their enthusiasm made up their mind to set out for the journey that very year, and the Holy Prophet (صلى الله عليه وآله وسلم) concurred with their determination. There was much Divine wisdom in it which became manifest at the time of the Treaty of Hudaibiyah and served many useful purposes to which reference is , already made. For example, when Sayyidna ` Umar (رض) questioned the whole situation and expressed his doubt, Sayyidna Abu Bakrرضي الله عنهم allayed his suspicions and misgivings. He said no particular date and year was specified in the Holy Prophet’s (صلى الله عليه وآله وسلم) vision. If it did not happen now, it does not matter; it will happen at some other time (Qurtubi).

Importance of insha-Allah for the Performance of Future Works

In this verse Allah promises the Muslims that they will most definitely enter the sacred precincts of Makkah at a future time, and in making His promise He employed the phrase اِنشَا اللہُ insha-Allah [ If Allah wills or God willing ]. Allah being fully aware of His Will, there was no need for Him to have used the phrase, yet He used it (Qurtubi). This has been done for the purpose of teaching the Messenger and the people the importance of insha-Allah. (Qurtubi)

مُحَلِّقِينَ رُ‌ءُوسَكُمْ وَمُقَصِّرِ‌ينَ (…your heads shaved, your hair cut short… 48:27). It is recorded in Bukhari that when ` Umrah that was missed in the sixth year of Hijrah was performed in Dhul Qa’dah of the following year [ 7.H.] and came to be known in history as عُمرَةُ القضا ` Umrat-ul-Qada’, Sayyidna Mu’wiyah (رض) says he trimmed the blessed hair of the Holy Prophet (صلى الله عليه وآله وسلم) with a pair of scissors. This incident took place in ` Umrat-ul-Qada’, not in hajja-tul-wada’ [ farewell pilgrimage ] because on the latter occasion he had his head shaved (Qurtubi).

فَعَلِمَ مَا لَمْ تَعْلَمُوا (So He knew what you did not know….48:27). It was within Allah’s power to have allowed the Muslims to enter the sacred Mosque and perform their ` Umrah that very year. However, there was great wisdom in deferring it until the following year which Allah only knew and the Muslims generally did not know. Among these benefits was the conquest of Khaibar which Allah had willed must be achieved first, so that the Muslims may become a powerful force in terms of material resources. This would make it possible for them to perform their ` Umrah peacefully and with tranquility.

Thus the Qur’an says: ذَٰ فَجَعَلَ مِن دُونِ ذَٰلِكَ فَتْحًا قَرِ‌يبًا (and He assigned before that a well-nigh victory.) [ 27] ” دُونِ ذَٰلِكَ ;Duna dhalika (before that) in this context stands fort) دُونَ الرُّویَا junar-ru’ya, that is to say, before the fulfilment of this vision, the Muslims must achieve the conquest of Khaibar which is near at hand.* Some scholars have expressed the view that فَتْحًا قَرِ‌يبًا fathan qariban [ nigh victory ] refers to the Peace Treaty of Hudaibiyah itself, because that opened the gate for the victory of Makkah and all subsequent victories. Eventually, all the noble Companions (رض) acknowledged the Treaty to be the greatest of all victories. The meaning of the verse would be: you did not know what wisdom and good lay hidden in your determination to march, then your apparent failure to accomplish it, and eventually in reaching a peace settlement the terms of which seemed to be hurtful to your self-respect but Allah was fully acquainted with it. He had ordained that before the Holy Prophet’s (صلى الله عليه وآله وسلم) vision should manifest itself, you might be blessed with another victory in the form of the Peace Treaty of Hudaibiyah – a victory near at hand. As a result of this victory, it was seen by all that while on the occasion of Hudaibiyah the noble Companions (رض) did not number more than 1500, later they increased in number to about 10, 000 (Qurtubi).

*This was necessary because the Jews of Khaibar always conspired with the disbelievers of Makkah against the Holy Prophet who was encircled by the Makkans from the South, and by the Jews of Khaibar from the North. Any possible battle with any of them would entail the danger from the backside. The Treaty of Hudaibiyah made the South safe for the Muslims, and they were able to conquer Khaibar on the North without any fear from their back. (Muhammad Taqi Usmani)

هُوَ الَّذِي أَرْ‌سَلَ رَ‌سُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ (He is the One who has sent His Messenger (صلى الله عليه وآله وسلم) with Guidance and the religion of truth, so that He makes it prevail over all religions….48:28). In the preceding verses, promises were made about conquests and spoils of war; reference was made to the special merits of the participants of Hudaibiyah and general merits of all the noble Companion (رض) ; and glad tidings were given to them. Now at the conclusion of the Surah all these themes are summarized and emphasized. Because these blessings were showered and the glad tidings were given as a result of accepting and obeying the Holy Prophet (صلى الله عليه وآله وسلم) ، the verse lays further stress on strengthening the acceptance and obedience of the Holy Prophet (صلى الله عليه وآله وسلم) .

It also denounces those who reject the messenger-ship of the Holy Prophet (صلى الله عليه وآله وسلم) and allays suspicions of those Muslims who were dissatisfied with the terms and provisions of the Treaty of Hudaibiyah. The verse in addition confirms the messenger-ship of the Holy Prophet (صلى الله عليه وآله وسلم) and, giving glad tidings, makes a very bold prophecy to the effect that not only would Islam prevail in Arabia but would also eventually triumph over all other religions.

مُّحَمَّدٌ رَّ‌سُولُ اللَّـهِ (Muhammad is the Messenger of Allah…48:29). The general style of the Qur’an is that, instead of referring to the Holy Prophet (صلى الله عليه وآله وسلم) by his name, he is normally called by one or another of his characteristic or attributive names especially in vocative cases, as for example, ya ayyuhan-nabiyyu, ya ayyuhar-rasulu, ya ayyuhal-muzzammilu and so on, unlike other prophets who are addressed by their personal names, as for instance, ya ibrahimu, ya musa, ya ` isa. The Holy Prophet (صلى الله عليه وآله وسلم) is addressed four times only in the entire Qur’an by his personal name Muhammad.

This is done only where there is a special reason for it. Here the reason is that when at Hudaibiyah, the Peace Treaty was being written, the unbelievers had objected to the use of the characteristic or attributive name [ rasulul-lah ] with the personal name of the Messenger of Allah. The pagan Quraish wiped off Muhammad rasul-ul-lah, and insisted that it be replaced with Muhammad Ibn ` Abdullah. By the command of Allah, the Messenger accepted it. However, Allah on this occasion, in the Qur’an, especially attached the characteristic phrase rasulul-lah [ Messenger of Allah ] to his personal name [ Muhammad ] and thus entrenched it permanently in His Last Book, the Holy Qur’an, so that it will be written and recited like that until the Judgment Day.

وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ‌ رُ‌حَمَاءُ بَيْنَهُمْ ۖ تَرَ‌اهُمْ رُ‌كَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِ‌ضْوَانًا those who are with him are hard against the disbelievers, compassionate among themselves; you will see them bowing down in ruku’, prostrating in sajdah, seeking bounty from Allah and (His) good pleasure;…. 48:29). From this point onwards the merits of the noble Companions (رض) of the Holy Prophet (صلى الله عليه وآله وسلم) are described. Although the immediate addressees of the verse are the noble participants of Hudaibiyah and bai` at-ur-Ridwan. But on account of the generality of words, all blessed Companions (رض) are included in the description, because a sahabi or Companion is one who embraced Islam, saw the Holy Prophet (صلى الله عليه وآله وسلم) and accompanied him, even for a short time.

The Qualities, Merits and Special Marks of the Noble Companions (رض)

Allah Ta` ala, on this occasion, describes the messenger-ship of the Holy Prophet (صلى الله عليه وآله وسلم) ، and makes a prophecy to the effect that not only would Islam prevail in Arabia, but would also eventually triumph over all other religions. In addition, He has described the qualities, the merits and the special marks of the noble Companions (رض) . The severe test which they had to undergo at the time of the Treaty of Hudaibiyah has also been described. The passage describes that they never wavered from the path of rectitude despite the fact that the Treaty was against their firm belief and heart-felt emotions, and despite the fact that they could not enter the sacred Mosque, and had to return without performing ` Umrah.

In these unfavourable circumstances, they displayed an unusual obedience of the Holy Prophet (صلى الله عليه وآله وسلم) and their strength of faith. The blessed Companions (رض) have been described here fully, because the Holy Prophet (صلى الله عليه وآله وسلم) is the Final Messenger and there shall be no prophet or messenger after him. He left behind him the Book of Allah and the paradigm of noble Companions (رض) to follow. Specific injunctions have been laid down to emulate their pattern of life. Therefore, the Qur’an too describes the merits of the blessed Companions (رض) ، and encourages and emphasizes to follow their model of life.

The first quality of the Companions (رض) mentioned here is that they are hard against the unbelievers, and merciful to one another. It was proven time and again that they were harsh against the unbelievers. They sacrificed all their ethnic and tribal relations for the sake of Islam. This was especially demonstrated on the occasion of Hudaibiyah. The tenderness of the blessed Companions was especially demonstrated when Islamic brotherhood [ mu` akhat ] was created between muhajirs [ emigrants from Makkah ] and ansar [ helpers from Madinah ]. Ansar invited the muhajirin to share with them in their holdings. The Qur’an describes this quality of the blessed Companions (رض) first, because nothing they practiced – whether friendship or enmity, love or hatred – was for any selfish reasons. Everything was for the sake of Allah and His Messenger – and this is the highest degree of perfect faith. In a Hadith recorded by Bukhari, the Holy Prophet (صلى الله عليه وآله وسلم) has said,

“He who loves for the sake of Allah and hates for the sake of Allah has attained the highest degree of faith.”

This means that anyone who has subjugated his friendship, love, hatred and enmity under the Will of Allah has perfected his faith. This clarifies another point: The Companions’ being hard against the unbelievers does not imply that they were never tender towards any non-believer. In fact it means that where Allah and His Messenger enjoins them to be hard against the non-believers, they would simply comply without taking into account the relations of kinship or friendship. As far as kind and equitable dealing with them is concerned, the Qur’an itself promulgates:

“Allah does not forbid you from those who did not fight you on account of faith, and did not expel you from your homes, that you do good to them, and deal justly with them.” (60:8).

There is a large number of incidents where Allah’s Messenger (صلى الله عليه وآله وسلم) and the blessed Companions (رض) displayed their kindness and compassion to the helpless and needy unbelievers. Treating them with justice and equity is the general injunction of Islam. No activity flouting justice and equity is permissible even in the field of pitched battle.

The second quality of the blessed Companions (رض) is that they are generally preoccupied with bowing and prostrating. The first quality is the mark of their perfection in faith and the second quality is the mark of their perfection in deeds, because salah is the most meritorious of all the good deeds.

سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ‌ السُّجُودِ (their distinguishing feature is on their faces from the effect of sajdah (prostration)….48:29). That is to say, salah has become such a permanent routine of their life that the special effects of salah and sajdah are evident on their faces. These distinguishing features do not necessarily refer to any physical sign on the forehead on account of constant prostration. This in fact refers to the light and brightness that is reflected naturally on the faces of the devout as a result of humility, meekness and gentleness of disposition. Particularly this is one of the effects that follow from offering tahajjud salah regularly. It is recorded in Ibn Majah on the authority of Syyidna Jabir (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) has said,

“He who offers his salah abundantly at night, his face looks good during the day.”

Hadrat Hasan Basri (رح) has said that the “features” in the verse refer to the light that the faces of those who pray will emit on the Day of Judgement.

(This is their description in the Torah; and their description in the Injil is: like a sown crop that brings forth its shoot, then makes it strong, then it grows thick and stands straight on its stem, looking good to the farmers, so that He may enrage the disbelievers through them. Allah has promised forgiveness and a huge reward to those of them who believe and do good deeds…. 48:29)

This part of the verse states the description of the noble Companions (رض) given above about the light of their prostration and prayers on their forehead is the same description as was given in the Torah for the Companions of the Holy Prophet (صلى الله عليه وآله وسلم) ،. And another parable of them is put in the Gospel [ injil ]: When a farmer sows a seed in his field, it grows over a period of time – especially so that it changes from its original form into a form which is at first weak like a thin needle, then it develops into branches getting stronger, larger and more complicated. Eventually when it is fully grown, it is the strongest of shrubs and becomes a tree. Likewise the Companions (رض) of the Holy Prophet (صلى الله عليه وآله وسلم) in the beginning were very few. At one time, besides the Holy Prophet (صلى الله عليه وآله وسلم) there were only three Muslims: Among men, Sayyidna Abu Bakr As-Siddiq (رض) ; among women, Sayyidah Khadijah (رض) ; and among children, Sayyidna ` Ali (رض) . Gradually, but progressively, the strength of the Muslims continued to grow, so much so that the number of the noble Companions who performed the farewell pilgrimage with the Holy Prophet (صلى الله عليه وآله وسلم) is said to be about One hundred and fifty thousand (150, 000).

There are three possibilities in this verse: First, the grammatical pause be observed at فِي التَّوْرَ‌اةِ fit-tawrah in which case it will mean that the previous likeness, that is, the light of the faces is described in the Torah. In this case, a grammatical pause would not be observed at fil-injil, but one should proceed without stopping, and it will mean that the parable of the noble Companions in the Gospel is like a field or tree which at the beginning is very weak but gradually it grows strong.

The second possibility is that the pause be observed at فِي الْإِنجِيلِ fil-injil rather than at فِی التَّورَاتِہ fit-tawrah, in which case the meaning would be that the description of the light of their faces is found both in Torah and the Gospel, as here in the Qur’an. Then كَزَرْ‌عٍ ka-zar-‘in “like a sown crop” may be treated as a separate parable.

The third possibility is that the statement does not end at fit-tawrah nor at fil injil. In this case dhalika, the demonstrative pronoun, would point to the next parable, and it would mean that the description of the Companions (رض) is given in both the Torah and the Gospel “like a sown crop”. If the Torah and the Gospel had been intact in their original form, we could have compared the parables as given in those books with those given here in the Qur’an and determined its exact meaning. However, the present-day Torah and the Gospel have been subjected to many alterations and distortions. Therefore, its true import cannot be determined with any degree of certainty. Nevertheless, most -commentators prefer the first possibility according to which the first description is found in the Torah and the second parable is found in the Gospel. Imam Baghawi says that this description of the noble Companions (رض) is found in the Gospel in the following way: At the beginning they will be few in number, then the number will grow and become strong. Qatadah quotes from the Injil as follows: “Such a people will emerge who will grow like a crop; they will enjoin good works and forbid evil works” (Mazhari). Despite changes in the present-day Torah and Gospel, the following prophecy is found:

“He said: The Lord came from Mount Sinai; and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.” [ Deut. 33:2]

As pointed out earlier, at the time of the conquest of Makkah there were 10, 000 Companions (رض) who entered the City of Khalil Ibrahim (عليه السلام) (Makkah) with the embodiment of light [ Prophet Muhammad (صلى الله عليه وآله وسلم) ] whose advent was from the mount Paran (in which the Cave of Hira’ is situated). The expression “in his hand will be a fiery sacrosanct law [ Shari` ah ] ” probably refers to أَشِدَّاءُ عَلَى الْكُفَّارِ‌ “hard against the unbelievers”. The expression “he will love his people” is understood to refer رُ‌حَمَاءُ بَيْنَهُمْ “compassionate to one another”. The details are set out together with other references in a work Izhar-ul-liaq, Vol. 3/chap.6: p.256. This book was written by Maulana Rahmatullah Kairanwi against the Priest Fonder. In this book, the parable of Injil is qouted as follows:

Another parable put forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. [ Matthew 13:31-32]

The following passage is quoted from Mark 4:26 in Izhar-ul-haq, Vol 3/chap 6:p. 310:

And he said, so is the kingdom of God, as if a man should cast seed into the ground; And should sleep, rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. (Mark 4: 27-29) (*)

(*). These quotations are taken from King James Version of the Bible.

The expression “kingdom of heaven” on various occasions in the Gospel seems to refer to the Final Messenger. Allah knows best!

لِيَغِيظَ بِهِمُ الْكُفَّارَ‌ (…so that He may enrage the disbelievers through them…48:29). That is, Allah has characterized the blessed Companions (رض) by some noble qualities. He made them strong after being weak and multiplied them into large numbers after being small in numbers. Seeing the growth and expansion of Islam and Muslims, the unbelievers became furious and any towards them, and envious of them, burning in the fire of jealousy. Abu ` Urwah Zubairi says he was sitting in one of the sessions of Imam Malik when a person uttered a belittling statement against the blessed Companions (رض) . The Imam recited this entire verse. When he came to the clause “so that He may enrage the disbelievers through them. [ 29] “, he said this warning will apply to anyone who belittles the blessed Companions (Qurtubi). The Imam did not say that such a person would become kafir, however he said that the warning applies to such a person. It means that the conduct of such a person will be like that of unbelievers.

وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا (Allah has promised forgiveness and a huge reward to those of them who believe and do good deeds…48:29). The preposition min in the prepositional phrase min-hum is by consensus of Qur’anic scholarly opinion an explicative or min lil-bayan or tabyin. Therefore, it means that it is Allah’s promise to those Muslims who are selfless in faith and strong in character that He will forgive them and give them a great reward. The preposition min serves to make clear and explains that all the blessed Companions (رض)  without any exception – believe and do deeds of righteousness.

The second point this verse clarifies is that Allah has promised them all without any exception forgiveness and a mighty reward. Min lil-bayan or tabyin is frequently used in the Qur’an. For example, the command in [ 22:30] فَاجْتَنِبُوا الرِّ‌جْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ‌ “So, refrain from the filth of the idols and refrain from a word of falsehood” (22:30). In this clause, the preposition min explicates the obscure noun رِّ‌جْسَ rijs as referring to the “idols”. Likewise the prepositional phrase min-hum here is explicative of “those who believe”. Rawafid, however, treat the preposition min as partitive denoting a part as distinct from the whole – meaning the promise of forgiveness and mighty reward applies only to a part of those who believed and worked deeds of righteousness. This is completely incompatible with the context and in conflict with the above verses. This verse undoubtedly comprehends all the blessed Companions (رض) . However, the immediate application of this verse is to the participants of Hudaibiyah and the Pledge of Ridwan. In the preceding verses Allah has announced that they have incurred His pleasure:

Allah was pleased with the believers when they were pledging allegiance with you by placing their hands in your hands under the tree,… ” (18)

This verse is a guarantee that they wi11 all be firmly established in their faith and righteousness, because Allah is All-knowing and Well-Aware of what is going to happen. If Allah knows that anyone at anytime will turn away from the faith, He will never announce about His pleasure. Ibn ` Abdul Barr, quoting this verse in the introduction to his book isti’ab, writes:

“He with whom Allah is pleased, He will never be displeased with him.”.

On the basis of this verse, the Holy Prophet (صلى الله عليه وآله وسلم) said that no one from among the participants of the Pledge of Ridwan will ever enter the Fire. It is absolutely invalid to exclude some of those who were originally promised forgiveness and a mighty reward. Hence there is unanimity among ummah on the point that all the noble Companions are impartial, unbiased and worthy of confidence.

All Companions (رض) Are Inmates of Paradise: Their Sins Are Forgiven and to Belittle them is a Major Sin

Many verses of the Qur’an bear testimony to this fact. Some of the verses are part of this Surah. For instance,

“Allah was pleased with the believers…48:29”

and

“…and made them stick to the word of piety, and they were very much entitled to it, and competent for it.”. (48:26)

Besides, in several verses scattered in various other Surahs the same position has been affirmed for all the Companions:

“on the Day when Allah will not disgrace the Prophet and those who believed with him.” [ 66:8]

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِ‌ينَ وَالْأَنصَارِ‌ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّ‌ضِيَ اللَّـهُ عَنْهُمْ وَرَ‌ضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِ‌ي تَحْتَهَا الْأَنْهَارُ‌ “As for the first and foremost of the Emigrants and the Supporters, and those who followed them in goodness, Allah is pleased with them, and they are pleased with him; and He prepared for them gardens beneath which rivers flow… “[ 9:100]

And in Surah Al-Hadid, Allah has promised the Companions (رض) as follows:

“…Allah has promised Husna (the good) for each.” (57:10)

And about Husna it is said in Surah Anbiya’:

Surely, those for whom the good (news) from Us has come earlier shall be kept far away from it (the Hell) [ 21: 101]

The Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:

“The best of generations is my generation, then that which follows it immediately and then that which follows it immediately (Bukhari).”

In a Hadith the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said: “Do not revile my Companions, for if one of you contributed as much gold as the mount ‘Uhud, it would not amount to as much as the mudd of one of them, or half of it (Bukhari). A mudd in Arabia was a measure which, according to the Hanafi school of Fiqh, is equal to 1.032 litre or 815.39 grams and, according to the other three major schools, it is equal to O. 687 litre or 543 grams. Bazzar records with a sound chain of transmitters that Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said: “Of all the people in the entire world Allah has chosen my Companions, and of all the Companions He has particularly chosen four for me – Abu Bakr, ` Umar, ` Uthman and ` Ali. (See Jam`-ul-Fawa’d)

 There is a Hadith recorded in Tirmidhi on the authority of ` Abdullah Ibn Mughaffal. In it the Holy Prophet (صلى الله عليه وآله وسلم) said:

“Fear Allah, fear Allah regarding my Companions! Do not make them a target of your criticism after me. He who loves them does so on account of my love; he who hates them does so on account of hating me; and he who injures them has injured me, and he who injures me has injured Allah. He who intends to injure Allah will soon be punished by Him.”

I have written a book entitled maqam-e-sahabah in which I have collected relevant Qur’anic verses and Prophetic Traditions pertaining to the status of the Companions. This book has already been published in Urdu. The ‘Ummah is unanimous on the point that all the blessed Companions (رض) are righteous and worthy of confidence. The book deals elaborately with their disagreements and the civil wars that took place among them. It also explains how a Muslim critic should deal with the differences of the sahabah and whether it should be made a subject of debate and investigation or one should avoid commenting on them. Some of these issues to the degree necessary have been included in the commentary of Surah Muhammad. Please refer to the relevant section there. Allah’s help is sought and on Him is our reliance!

[From Ma’ariful Quran English by Mufti Taqi Uthmani]