Al-Fath

In the first verse of this sūrah, a great glad tiding is given to the Prophet صلى الله علیہ وآلہ وسلم—such glad tidings that, according to some narrations, were more beloved to him than the entire world. It states: “Indeed, We have granted you a clear and manifest victory” (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا). Such a conspicuous victory, the effects of which became evident in the advancement of Islam and in the lives of the Muslims within a short period, and which continued to manifest over a long duration—indeed, a victory that is unparalleled in the course of Islamic history. At this point, there has been extensive discussion among the exegetes regarding which victory is intended by this reference. Most exegetes consider it to refer to the great success that the Muslims attained through Ṣulḥ Ḥudaybiyyah. (Explanatory note: This interpretation has been adopted by Abū al-Futūḥ Rāzī, by Ālūsī in Rūḥ al-Ma‘ānī, by ‘Allāmah Ṭabāṭabā’ī in al-Mīzān, by the author of Fī Ẓilāl al-Qur’ān in his tafsīr, and by Fayḍ Kāshānī in Tafsīr Ṣāfī. Meanwhile, Tafsīr Tibyān, al-Kashshāf, Fakhr al-Rāzī, and some others have preferred the alternative interpretation of the conquest of Makkah. The late Ṭabarsī, in Majma‘ al-Bayān, has mentioned both views among other interpretations, but has listed the conquest of Makkah first, indicating its preference in his view.) A group has also interpreted it as referring to the conquest of Makkah, while others have taken it to mean the conquest of Khaybar. Some have understood it as the triumph of Islam over all its enemies through the power of reason, the superiority of arguments, and manifest miracles. Still others have interpreted it as referring to the unveiling of the secrets of knowledge for the Prophet صلى الله علیہ وآلہ وسلم. However, there are numerous indications that give preference to the event of Ṣulḥ Ḥudaybiyyah. Nevertheless, in order to clarify the meaning of these verses, it is necessary first to present briefly the account of Ḥudaybiyyah, which constitutes their occasion of revelation.

In the month of Dhū al-Qa‘dah in the sixth year after Hijrah, the Noble Prophet صلى الله علیہ وآلہ وسلم set out toward Makkah with the intention of performing ‘Umrah, and he encouraged all the Muslims to participate in this journey. Although a group held back, a large number from among the Muhājirīn, the Anṣār, and the Bedouin Arabs accompanied him toward Makkah. This group, numbering approximately fourteen hundred individuals, all donned the attire of iḥrām and, apart from swords—which were regarded as the customary arms of travelers—carried no weapons of war. When the Prophet reached ‘Usfān, which is near Makkah, he received information that Quraysh had firmly resolved not to allow him to enter Makkah. Eventually, the Prophetؐ reached Ḥudaybiyyah (a settlement located approximately twenty kilometers from Makkah, named after a well or a tree). He instructed the companions to halt there. They said that there was no water at that location, upon which the Prophetؐ miraculously provided water for his companions from the well that was present there. At that place, envoys traveled back and forth between Quraysh and the Prophetؐ in an effort to resolve the matter. Finally, ‘Urwah ibn Mas‘ūd al-Thaqafī, an intelligent man, appeared on behalf of Quraysh before the Prophetؐ. The Prophetؐ stated that he had not come with the intention of war, but only for the visitation of the House of God. During this meeting, ‘Urwah also observed the Prophet’s ablution, noting that the companions did not allow a single drop of the water of his wuḍū’ to fall to the ground. When he returned, he said to Quraysh: I have visited the courts of Caesar, Kisrā, and the Negus, but I have never seen any ruler held in such esteem among his people as Muhammadؐ is among his companions. If you think they will abandon him, that would be a grave mistake; consider that you are confronting people of such devotion. During this time, the Prophetؐ instructed ‘Umar to go to Makkah and inform the nobles of Quraysh of the purpose of the journey. ‘Umar replied that Quraysh bore him intense enmity and that he feared for his safety; he suggested that ‘Uthmān be sent instead. ‘Uthmān proceeded toward Makkah. Shortly thereafter, a rumor spread among the Muslims that he had been killed. At this point, the Prophetؐ resolved to take decisive action and, under a tree present there, took a pledge from his companions—this pledge became known as Bay‘at al-Riḍwān—in which they covenanted to stand firm until their last breath. However, shortly thereafter, ‘Uthmān returned safely, and soon after him Quraysh sent Suhayl ibn ‘Amr to the Prophetؐ to negotiate peace, with the stipulation that entry into Makkah would not be permitted in that year. After extensive discussions, a peace agreement was concluded. One of its clauses stipulated that the Muslims would forgo ‘Umrah that year and would return the following year, with the condition that they would not remain in Makkah for more than three days and would bring no weapons other than the customary arms of travelers. There were also several other provisions relating to the security of the lives and property of Muslims traveling from Madīnah to Makkah, a cessation of warfare between Muslims and the polytheists for a specified period, and the freedom for Muslims residing in Makkah to perform their religious obligations. In reality, this treaty constituted a comprehensive pact of non-aggression, temporarily bringing an end to the repeated and continuous conflicts between Muslims and the polytheists. The text of the treaty was as follows: The Prophetؐ instructed ‘Alī علیہ السلام to write: “بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ.” Suhayl ibn ‘Amr, representing the polytheists, objected, saying that he was not familiar with this expression, and proposed instead: “بِسْمِكَ اللَّهُمَّ.” The Prophetؐ accepted and instructed: write “بِسْمِكَ اللَّهُمَّ.” Then he said: write: This is the agreement which Muḥammad, the Messenger of Allah, has concluded with Suhayl ibn ‘Amr. Suhayl objected: if we accepted you as the Messenger of Allah, we would not have fought you; therefore, write only your name and your father’s name. The Prophetؐ accepted this as well, saying: there is no objection; write: “This is the agreement which Muḥammad ibn ‘Abdullāh has concluded with Suhayl ibn ‘Amr.” It was stipulated that there would be no warfare between the two parties for ten years, ensuring security and peace. Further clauses included: whoever from Quraysh comes to Muḥammadؐ without the permission of his guardian (and becomes Muslim) will be returned, but anyone from the followers of Muḥammadؐ who returns to Quraysh will not be returned; people are free to enter into alliance with whichever side they wish; both parties are bound to refrain from treachery and to respect each other’s lives and property. In addition, Muḥammadؐ would return that year without entering Makkah, but the following year Quraysh would vacate Makkah for three days, allowing him and his companions to perform ‘Umrah, provided they carry only swords in their sheaths. The agreement was witnessed by a group of Muslims and polytheists, and its scribe was ‘Alī ibn Abī Ṭālib علیہ السلام (Reference: Tārīkh Ṭabarī, vol. 2, p. 281, with abridgment). The late ‘Allāmah Majlisī in Biḥār al-Anwār has recorded additional points, including that Islam would be openly practiced in Makkah, that no one would be compelled in matters of religion, and that Muslims would not be harmed (Reference: Biḥār al-Anwār, vol. 40, p. 352). At this point, the Prophetؐ instructed that the sacrificial camels brought with them be slaughtered at that place, that the companions shave their heads, and that they exit the state of iḥrām. This was difficult for some Muslims, as they considered exiting iḥrām without completing the rites of ‘Umrah improper. However, the Prophetؐ himself took the initiative, performed the sacrifice, and exited iḥrām, explaining that this was an exception in the law regarding iḥrām and sacrifice established by Allah. When the Muslims observed this, they submitted and fully obeyed the command of the Prophetؐ. They then set out for Madīnah, though a heavy burden of grief weighed upon their hearts, for outwardly the entire journey appeared to be a failure and defeat. Yet they were unaware of the great successes concealed behind the event of Ṣulḥ Ḥudaybiyyah for Islam and the Muslims. It was at this time that Sūrah al-Fatḥ was revealed, and the Noble Prophet of Islam was given glad tidings of a great victory (References: Sīrah Ibn Hishām, vol. 3, pp. 321, 324; Tafsīr Majma‘ al-Bayān; Tafsīr Fī Ẓilāl; al-Kāmil of Ibn Athīr, vol. 2, with considerable abridgment).

The difference between the condition of the Muslims in the sixth year of the Hijrah — at the time of the Treaty of Hudaybiyyah — and their condition two years later was striking: when they set out with an armed force of ten thousand for the conquest of Makkah in order to deliver a decisive response to the polytheists for their breach of the treaty. They conquered Makkah with scarcely a minor skirmish, for the Quraysh at that point possessed not even the slightest capacity to resist. A brief comparison indicates how far-reaching the consequences of the Treaty of Hudaybiyyah were. In summary, the Muslims obtained from this treaty several distinctions and important successes, the details of which are as follows. 1. They made it practically clear to the deceived people of Makkah that they harboured no intention of warfare and held the sacred city of Makkah and the House of God in the highest reverence — and this very fact became the cause of drawing a great multitude of hearts toward Islam. 2. The Quraysh, for the first time, formally recognised Islam and the Muslims — and this was precisely what served as proof of the established position of the Muslims in the Arabian Peninsula. 3. After the Treaty of Hudaybiyyah, the Muslims could move about freely and in peace everywhere, their lives and property became secure, and in practice a close connection and association with the polytheists was established — relations whose result was that the polytheists, coming to know Islam more and more, were drawn toward it. 4. After the Treaty of Hudaybiyyah, the way was opened throughout the entire Arabian Peninsula for the propagation and spread of Islam, and the fame of the Prophet's peacefulness moved various peoples — who held mistaken views about the Prophet's person and about Islam — to reconsider their positions, and from a propagational standpoint numerous broad possibilities and means came into the hands of the Muslims. 5. The Treaty of Hudaybiyyah smoothed the path for the conquest of Khaybar and the removal of that cancerous abscess of the Jews — which was both actually and potentially an important danger to Islam and the Muslims. 6. Fundamentally, the Quraysh's fear of confronting the Prophet's army of fourteen hundred individuals — who possessed no significant weapons of war — and their acceptance of the terms of peace was itself an important factor in strengthening the hearts of the supporters of Islam and in the defeat of the opponents who had tormented the Muslims. 7. After the event of Hudaybiyyah, the Prophet wrote numerous letters to the heads of great states — Persia, Rome, and Abyssinia — and to the great kings of the world, inviting them to Islam, and this clearly indicates how much self-confidence the Treaty of Hudaybiyyah had generated among the Muslims — opening the way for them not only throughout the Arabian Peninsula but in the greater world of that era. We now return to the interpretation of the verses. From all that has been set forth above, it can be clearly understood that the Treaty of Hudaybiyyah was in reality a great victory and success for Islam and the Muslims — and it is no wonder that the Holy Quran designates it with the title of "fath mubin" — a clear and manifest victory. Beyond this there are many other contextual indicators that corroborate this interpretation. 1. The clause "fatahna" is in the form of the past tense, which indicates that this matter had been accomplished at the time of the revelation of these verses — and at that time nothing other than the Treaty of Hudaybiyyah had taken place. 2. The period of the revelation of these verses — alluded to above — and the other verses of this surah, which praise the believers and censure the hypocrites and polytheists in connection with the Treaty of Hudaybiyyah, constitute another corroboration of this meaning. Verse 27 of this surah, which confirms the truthful vision (ru'ya-yi sadiqah) of the Prophet — stating: "Verily you shall soon enter the Masjid al-Haram in complete peace and security and perform the rites of 'umrah" — is a witness that this surah and its content belong to the period after Hudaybiyyah and before the Conquest of Makkah. 3. In many traditions the Treaty of Hudaybiyyah is identified under the designation "fath mubin" — among them the following. In Tafsir Jawami' al-Jawami' it is recorded that when the Prophet returned from Hudaybiyyah — and Surah al-Fath was revealed — a companion submitted: مَا هَٰذَا الْفَتْحُ لَقَدْ صُدِدْنَا عَنِ الْبَيْتِ وَصُدَّ هَدْيُنَا — "What kind of victory is this — we were prevented from visiting the House of God and our sacrificial animals were also obstructed!" The Prophet said: بِئْسَ الْكَلَامُ هَٰذَا، بَلْ هُوَ أَعْظَمُ الْفُتُوحِ، قَدْ رَضِيَ الْمُشْرِكُونَ أَنْ يَدْفَعُوكُمْ عَنْ بِلَادِهِمْ بِالرَّاحَةِ، وَيَسْأَلُوكُمُ الْقَضِيَّةَ، وَرَغِبُوا إِلَيْكُمْ فِي الْأَمَانِ وَقَدْ رَأَوْا مِنْكُمْ مَا كَرِهُوا — "You have said a very bad thing — rather, this is our greatest victory: the polytheists have agreed to drive you away from their territory by peaceful means without resorting to confrontation, to propose peace terms before you, and to incline toward you for a truce — despite all the hardships and grief they suffered at your hands." (Reference: Jawami' al-Jawami', as cited in Nur al-Thaqalayn, Vol. 5, p. 48, Hadith 9.) Thereafter the Prophet reminded them of the hardships they had endured at Badr and al-Ahzab, whereupon the Muslims affirmed that this indeed had been the greatest of victories and that they had formed their earlier judgment out of ignorance. (Reference: Tafsir al-Durr al-Manthur, Vol. 6, p. 68.) Al-Zuhri — a well-known Tabi'i — states: no victory was ever greater than the Treaty of Hudaybiyyah, for the polytheists established contact and relation with the Muslims, Islam penetrated their hearts, and within only three years a great multitude embraced Islam and their numbers augmented those of the Muslims. (Reference: the aforementioned source, p. 109.) These traditions allude to one dimension of the distinctions that the Muslims obtained through the blessing of the Treaty of Hudaybiyyah. In a single tradition from Imam 'Ali ibn Musa al-Ridha — peace be upon him — it is stated that "inna fatahna" was revealed after the Conquest of Makkah. (Reference: Nur al-Thaqalayn, Vol. 5, p. 48.) However, since the Treaty of Hudaybiyyah was a preamble and prelude to the Conquest of Makkah two years later, there shall be no difficulty in reconciling this tradition. Or in other words, the Treaty of Hudaybiyyah, within a short period, became the cause of the conquest of Khaybar — which took place in the seventh year of the Hijrah — and slightly thereafter became the cause of the Conquest of Makkah, and was the cause of Islam's success in penetrating the hearts of people in all regions of the world. In this manner all four interpretations can be harmonised, on the condition that the "Treaty of Hudaybiyyah" is designated as the central and principal axis of all of them.

See ayat 3 for tafseer.

In these two verses, a portion of the blessed outcomes of the “fatḥ mubīn” (Ṣulḥ Ḥudaybiyyah), mentioned in the preceding verse, is explained. It states: The purpose was that Allah may forgive you your past and future faults, complete His favor upon you, and guide you to the straight path (لِيَغْفِرَ لَكَ اللهُ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِراطاً مُسْتَقِيماً). “And that Allah may grant you a mighty and invincible victory” (وَيَنصُرَكَ اللهُ نَصْرًا عَزِيزًا). Thus, under the shadow of this manifest victory, Allah bestowed upon His Prophet four great blessings: forgiveness, the completion of divine favor, guidance, and victory.

Here, numerous questions have been raised, and from the earliest periods up to the present, exegetes have offered responses to them. In particular, regarding the first divine blessing—namely, the forgiveness of past and future sins—the following significant questions have been مطرح: 1. Since the Prophet صلى الله علیہ وآلہ وسلم, by virtue of the station of عصمة, is free from all sin, what is meant by this expression? 2. Even if this objection is set aside, what connection exists between Ṣulḥ Ḥudaybiyyah and the forgiveness of sins? 3. If “مَا تَأَخَّرَ” refers to future sins, how is it possible for sins that have not yet occurred to be forgiven? Does this not amount to granting permission for future wrongdoing? Each exegete has addressed these objections in one form or another. However, in order to arrive at a comprehensive answer and to penetrate to the deeper interpretation of these verses, it is necessary to note an important point. That essential point is to understand the relationship between “Fatḥ Ḥudaybiyyah” and the issue of the forgiveness of sins, for the key to answering all three of the above questions lies therein. By reflecting upon historical events and developments, one reaches the conclusion that whenever a true religion or system of belief emerges and strives for establishment, those who are attached to false customs—finding their own existence threatened—attribute every kind of allegation and unjust accusation to it. They spread rumors, fabricate lies, enumerate supposed faults, and await its outcome. If that system fails in its progress, these unfounded accusations become, in their view, a confirmed proof, and they exclaim: did we not say so? Did we not predict this? However, if it succeeds and accomplishes its program through trials and difficulties, all such accusations are automatically effaced, and those earlier assertions—“did we not say?”—are transformed into expressions of regret and remorse, replaced by statements such as: we did not know; we were unaware. In the case of the Prophet of Islam صلى الله علیہ وآلہ وسلم in particular, such unfounded accusations and imagined “sins” were numerous. He was accused of being warlike, a promoter of conflict, indifferent to established traditions, incapable of peaceful negotiation, and similar claims. The event of Ṣulḥ Ḥudaybiyyah clearly demonstrated that his religion—contrary to the assumptions of the enemies—was a progressive and divine faith, and that the āyāt of the Qur’ān were a means of refining the human soul and of eliminating ظلم, oppression, and bloodshed. They respected the House of God, did not attack any people or tribe without cause, spoke with measured and reasoned argument, and their followers were deeply devoted to them. In truth, they called all humanity toward their Beloved, Allah, and unless compelled into conflict by their enemies, they sought peace and reconciliation. Thus, Ṣulḥ Ḥudaybiyyah washed away all those accusations that had been leveled—before Hijrah and after Hijrah, as well as those that might have been attributed in the future. Since Allah granted the Prophet this victory, it may be said that Allah effaced all such imputations. The result is that these “sins” were not real sins; rather, they were allegations that existed only in the minds of the opponents, who had come to believe in them. As illustrated in the account of Mūsā علیہ السلام in Sūrah al-Shu‘arā’ (verse 14), where Mūsā said before Allah: “وَلَهُمْ عَلَيَّ ذَنْبٌ فَأَخافُ أَنْ يَقْتُلُونِ” “They have a claim of a sin against me, and I fear that they may kill me because of it.” Although what he had done was nothing other than assisting an oppressed individual from Banī Isrā’īl and striking down an oppressor from among the people of Pharaoh. It is evident that this was not a sin at all; rather, it was an act of support for the oppressed. However, in the view of the people of Pharaoh, it was considered a sin. In other words, the word “ذنب” in its lexical sense denotes the consequences or adverse outcomes that may follow an action. The emergence of Islam initially disrupted the lives of the polytheists, but later successes caused those consequences to be forgotten. If someone were to demolish our old and worn house—which we regard as a refuge and to which we are attached—we might consider this act a wrongdoing and call it a “sin.” However, if a strong and well-adorned building were constructed in its place, removing all our difficulties, our judgment would completely change. The polytheists of Makkah, both before and after Hijrah, harbored erroneous perceptions about Islam and the Prophet صلى الله علیہ وآلہ وسلم. Subsequent successes erased all those misconceptions. Thus, if the forgiveness of these “sins” is understood in relation to Ṣulḥ Ḥudaybiyyah, the meaning becomes entirely clear. This connection—indicated by the lām in “لِيَغْفِرَ لَكَ الله”—is the key to unlocking the meaning of the verse. Those who did not attend to this point have raised questions regarding the Prophet’s station of عصمة and have (نَعوذُ بِاللہ) attributed sins to him, claiming that they were forgiven under the shadow of Ṣulḥ Ḥudaybiyyah, or they have interpreted the verse in a manner contrary to its apparent sense. Some have maintained that actual sins are intended; others have said that it refers to sins committed by people against the Prophet, such as the harm and hardships inflicted upon him that ceased after Ṣulḥ Ḥudaybiyyah (in this case, “ذنب” is attributed to the object rather than the subject); still others have interpreted it as referring to “tark al-awlá,” or as hypothetical sins—meaning that if he had committed any sins in the past or future, they would have been forgiven. This raises further problems, including the implication that he would require a guide to lead him. Many other interpretations have also been proposed, all of which depart from the apparent meaning and sever the connection between the forgiveness of sins and the event of Ṣulḥ Ḥudaybiyyah. The most appropriate interpretation is the one mentioned above, which provides a unified answer to all three questions and clarifies the relationship among the clauses of the verse. The foregoing discussion pertains to the first of the four blessings granted to the Prophet صلى الله علیہ وآلہ وسلم under the shadow of Ṣulḥ Ḥudaybiyyah. As for the remaining blessings—namely, the completion of divine favor, guidance to the straight path, and decisive divine support—after the success at Ḥudaybiyyah, these were matters no longer concealed from anyone. Islam expanded rapidly, conquered receptive hearts, the greatness of its teachings became manifest to all, hostile propaganda was rendered ineffective, divine favor was completed, and the path toward great victories was prepared in such a way that, in the event of the conquest of Makkah, the army of Islam captured the most important stronghold of the enemy without resistance.

In the verse under discussion, it is stated that Allah, under the shadow of the manifest victory, has forgiven both your past and future sins. Regarding what is meant by “mā taqaddama” (what has preceded) and “mā ta’akhkhara” (what will follow), there is disagreement among the exegetes. Some have understood “mā taqaddama” as referring to the disobedience or tark al-awlā of Ādam and Ḥawwā’, and “mā ta’akhkhara” as referring to the sins of the Ummah. Others have interpreted “mā taqaddama” as relating to matters prior to prophethood and “mā ta’akhkhara” as relating to those after prophethood. Still others have connected “mā taqaddama” to those (so-called) sins attributed before Ṣulḥ Ḥudaybiyyah and “mā ta’akhkhara” to those after the treaty. However, in light of the interpretation previously presented—particularly in relation to the event of Ṣulḥ Ḥudaybiyyah—it becomes clear that what is meant are all those unfounded imputations and alleged “sins” which the opponents used to attribute to the Noble Prophet صلى الله علیہ وآلہ وسلم in the past or would have attributed in the future. Had this great victory not been granted, they would have regarded all such accusations as certain and definitive. But with the attainment of this success, all earlier imputations were annulled, as well as those that might have been attributed in the future. A further support for this interpretation is found in a narration transmitted from Imām ‘Alī ibn Mūsā al-Riḍā علیہ السلام. When al-Ma’mūn asked about this verse, the Imām responded: Among the people of Makkah, no one was regarded as having committed a greater “sin” than the Messenger of Allahؐ, because they were engaged in the worship of three hundred and thirty idols. When the Prophetؐ called them to tawḥīd, it weighed heavily upon them, and they said: has he made all our gods into one God? This is indeed a strange matter… We have never heard anything like this from our forefathers; this is nothing but a great falsehood. However, when Allah granted His Prophet victory (after Ṣulḥ Ḥudaybiyyah), He declared: O Muḥammad, We have granted you a manifest victory so that all those “sins” which you had committed—according to the view of the polytheists—due to your call to tawḥīd, whether in the past or that might be attributed in the future, may be forgiven. For on that day, some of the polytheists of Makkah accepted faith, and others left Makkah without embracing Islam; yet even they no longer possessed the courage to deny tawḥīd. Thus, the alleged “sins” of the Prophetؐ, in their view as well, were effaced by this victory. When al-Ma’mūn heard this explanation, he stated: “Bārakallāh, O Abū al-Ḥasan.” (Reference: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 56).

In the preceding verses, those matters were mentioned which constituted great blessings that Allah had bestowed upon the Prophet صلى الله علیہ وآلہ وسلم under the shadow of the fatḥ mubīn (Ṣulḥ Ḥudaybiyyah). However, in the verse under discussion, the focus is on that great blessing which He granted to all the believers. It states: It is He who sent down tranquility and serenity into the hearts of the believers so that they might increase in faith along with their existing faith (هُوَ الَّذِي أَنزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيْمَانًا مَّعَ إِيْمَانِهِمْ). And why should tranquility and assurance not descend upon their hearts, when the forces of the heavens and the earth belong to Allah? And Allah is All-Knowing, All-Wise (وَلِلهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللهُ عَلِيمًا حَكِيمًا).

It is necessary that we return once more to the narrative of the Treaty of Hudaybiyyah and place ourselves in the atmosphere of Hudaybiyyah and the atmosphere that arose after the treaty, so that we may become acquainted with the depth of the verse's meaning. The Prophet — peace and blessings of God be upon him and his family — had seen a dream — a divinely-inspired and merciful vision — that he was entering the Masjid al-Haram with his companions. He thereafter set out with the resolve to visit the House of God, and most of the companions supposed that the interpretation of this dream and righteous vision would be fulfilled on that very journey — whereas what was decreed was something else entirely. This was one matter. On another side, the Muslims had entered the state of ihram and had brought their sacrificial animals with them, but contrary to their expectation they were not even granted the blessing of visiting the House of God, and the Prophet issued the command that the sacrificial camels be slaughtered at the very location of Hudaybiyyah — for both their customs and traditions and the injunctions and ordinances of Islam demanded that they not emerge from the state of ihram until they had performed the rites of 'umrah. On yet another side, the peace treaty of Hudaybiyyah contained certain provisions whose terms were most difficult to accept — among them the stipulation that if any person of the Quraysh embraced Islam and took refuge in Madinah, the Muslims would return him to his family, whereas the reverse of this was not obligatory. On a fourth side, at the time of writing the treaty document the Quraysh were not prepared for the words "Rasul Allah" to be written alongside Muhammad's name — peace and blessings of God be upon him and his family — and the Quraysh representative "Suhayl" insisted on its omission. They even refused to consent to writing "Bismillah al-Rahman al-Rahim" and continued to insist that "Bismika Allahumma" be written in its place, in accordance with the custom and practice of the people of Makkah. Each of these matters was in itself a disagreeable matter — how much more then when all of them were combined together. It was for this reason that the hearts of the weak-in-faith began to waver, to the point that when Surah al-Fath was revealed some asked with astonishment: what kind of victory?! This was precisely the occasion when divine assistance needed to be with the Muslims and tranquility needed to enter their hearts — not that any disruption or weakness should arise in them, but rather that in fulfilment of لِيَزْدَادُوا إِيمَانًا مَّعَ إِيمَانِهِمْ their power of faith should increase. The verse above was revealed in such circumstances. "Sakinah" is originally from the root "sukun" — meaning repose and tranquility — which removes from the human being every kind of doubt, hesitation, and dread, and keeps him steadfast amid the storms of events. It is possible that this tranquility has a doctrinal aspect — protecting one from wavering in one's convictions — or that it has a practical aspect, bestowing steadfastness, endurance, and patience upon the human being. However, given the relevance of the preceding discussions and the expressions of the verse itself, here the primary reference appears to be to the first meaning, whereas verse 248 of Surah al-Baqarah in the narrative of Talut and Jalut relies more upon the practical aspects. A group of exegetes has also mentioned certain other meanings for "sakinah" whose ultimate import returns to this same interpretation. It is noteworthy that in some traditions "sakinah" has been interpreted as faith (Reference: Tafsir al-Burhan, Vol. 2, p. 114), and in other traditions as the breeze of Paradise which manifests in a particular form and bestows repose and tranquility upon the believers (Reference: Tafsir al-Burhan, Vol. 2, p. 114). Both of these are corroborating confirmations of what has been set forth — for sakinah is the product of faith and is as comfort-bestowing as the breeze of Paradise. It is also noteworthy that regarding "sakinah" the expression "inzal" — sending down — has been used. As is known, this expression in the Holy Quran sometimes carries the meaning of creating, fashioning, and granting — and since it involves movement from an exalted station toward a lower one, the aptness of this expression is self-evident.

If the outcome and fruit of faith were nothing other than this tranquility and serenity, it alone would suffice for a person to embrace it with the entirety of their being—while, in reality, it also possesses numerous other fruits and blessings. A study of the condition of believers and disbelievers makes this reality evident: the latter live in a constant state of anxiety and distress, whereas the former are endowed with unparalleled peace of heart and remain under its shelter. They fear none except Allah: “وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللهَ” (Aḥzāb 39). The reproach and blame of others have no effect whatsoever upon their firm resolve: “وَلاَ يَخَافُونَ لَوْمَةَ لاَئِمٍ” (Mā’idah 54). They do not grieve over what has passed from them, nor do they become excessively attached to what they possess; and these two principles ensure that their inner state of tranquility is not shaken, whether with respect to the past or the future: “لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ” (Ḥadīd 23). Finally, in the face of severe and intense events, they do not become weak or feeble, nor do they allow grief to overwhelm them. It is as though the believers always remain superior over their adversaries: “وَلاَ تَهِنُوا وَلاَ تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ” (Āl ‘Imrān 139). The believer does not consider himself alone in the میدان of events; he constantly perceives the support and لطف of Allah above him and senses the assistance and aid of the angels within his being. In contrast, the anxiety and restlessness that envelop the disbelievers are clearly evident in their speech and actions—especially when confronted with turbulent circumstances.

Faith—whether understood in the sense of knowledge, awareness, and ma‘rifah, or in the sense of the spirit of submission and acceptance before the truth—possesses multiple درجات and stages. This is because knowledge itself has numerous درجات, and acceptance and submission also have distinct مراتب; even within attachment and love associated with faith, differences exist. The verse under discussion, which states: لِيَزْدَادُوا إِيْمَانًا مَّعَ إِيْمَانِهِمْ, is itself an affirmation of this reality. Therefore, a believer should never remain confined to a single stage of faith; rather, through continuous self-development, and by means of knowledge and action, he should advance toward higher درجات. In a ḥadīth narrated from Imām Ṣādiq علیہ السلام, it is stated: “إنّ الإيمَانَ عَشرَ درجاتٍ بِمنزلةِ السّلم يَصعَد منهُ مرقاة بَعدَ مرقاة۔” “Faith consists of ten درجات, like a ladder, upon which one ascends step by step.” (Reference: Biḥār al-Anwār, vol. 69, p. 165). In another narration from the same Imām علیہ السلام, it is reported: “Allah has divided faith into seven parts: righteousness, truthfulness, certainty, contentment, fidelity, knowledge, and forbearance. Then He distributed it among people. Whoever possesses all seven parts is a complete and reliable believer. Among people, some possess one part, some two, some three, and some reach all seven.” Then the Imām علیہ السلام further stated: “The responsibility assigned to one who possesses two parts should not be placed upon one who possesses only one, nor should what pertains to one possessing three parts be imposed upon one possessing two—lest the burden become excessive and cause hardship.” (Reference: al-Kāfī, vol. 3, chapter Darajāt al-Īmān, ḥadīth 1). From this, it becomes clear that the claim made by some—that faith neither increases nor decreases—is entirely unfounded. It neither accords with established realities nor is it consistent with Islamic narrations.

In the verse under discussion, we have encountered two statements, each of which explains the factors underlying the tranquility (sakīnah) and the peace and assurance of the believers. The first is the statement “وَلِلهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ” (the hosts of the heavens and the earth belong to Allah and are under His command). The second is the statement “وَكَانَ اللهُ عَلِيمًا حَكِيمًا” (Allah is All-Knowing and All-Wise). The first statement conveys to the human being that if you are with Allah, then all the forces of the heavens and the earth are aligned with you. The second conveys that Allah is fully aware of your needs, your difficulties, and your afflictions, and He is cognizant of your struggles, your efforts, and your acts of obedience and devotion. When these two principles are taken together, how could it be possible for a person not to attain tranquility of heart and peace of mind?

See ayat 7 for tafseer.

See ayat 7 for tafseer.

A group of Shia and Sunni exegetes has transmitted that when the opening verses of this surah gave the Prophet of Islam — peace and blessings of God be upon him and his family — glad tidings of fath mubin, the completion of blessing, guidance, and divine assistance, some Muslims who were distressed and troubled by the events of Hudaybiyyah submitted: هَنِيئًا لَكَ يَا رَسُولَ اللَّهِ لَقَدْ بَيَّنَ اللَّهُ لَكَ مَاذَا يَفْعَلُ بِكَ، فَمَاذَا يَفْعَلُ بِنَا؟ فَنَزَلَتْ: لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ "Blessed be all these divine blessings to you, O Messenger of God — God has made clear what He shall do for you; what shall He do for us?" Thereupon the first verse under discussion was revealed and gave the believers the glad tidings that a great reward and magnificent recompense awaited them as well. (Reference: Tafsir al-Maraghi, Vol. 26, p. 85; Tafsir Abu al-Futuh al-Razi, Vol. 10, p. 26; Tafsir Ruh al-Ma'ani, Vol. 26, p. 86.) In any case, these verses are in this manner speaking about the different effects upon various people's thinking concerning the Treaty of Hudaybiyyah and its weighty consequences, and determine the fate of each group in the furnace of this great trial. First it is stated that the second purpose of this great victory was that God might cause the believing men and women to enter Paradise beneath whose trees rivers flow (لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ). They shall abide therein forever and this great blessing shall never be taken from them (خَالِدِينَ فِيهَا). And in addition to this, that He may cover over their evil deeds and forgive them (وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ). And this in the sight of God is a magnificent triumph (وَكَانَ ذَٰلِكَ عِندَ اللَّهِ فَوْزًا عَظِيمًا). (Explanatory Note: According to this reading, both "li-yudkhila" and similarly the clause "yu'adhdhibu" which appears in the subsequent verse are coordinated with the clause "li-yaghfira." A group of exegetes — among them Shaykh al-Tusi in al-Tibyan, Tabrasi in Majma' al-Bayan, and Abu al-Futuh al-Razi in his tafsir — have adopted this meaning, while another group has taken them as coordinated with "li-yazdadu imanan," which is neither consonant with the occasion of revelation mentioned above nor with the punishment and chastisement of the unbelievers.) In this manner God, in exchange for the four blessings He bestowed upon His Prophet in the fath mubin, also conferred two great blessings upon the believers — everlasting Paradise with all its blessings, and pardon and forgiveness of their lapses — and this is in addition to the spiritual tranquility and peace that He granted them in this world. The totality of these three blessings constitutes a fawz 'azim — a magnificent triumph — for those who emerged sound and whole from the crucible of this trial. The word "fawz," which in the Holy Quran is generally mentioned alongside the attribute "azim" and occasionally alongside "mubin" and "kabir" as well, means — according to Raghib in al-Mufradat — the attainment of good and blessings in safety. And this is the case when it includes salvation in the hereafter as well — even if at the cost of losing the blessings of the material world. According to a well-known tradition, when the noble head of Amir al-Mu'minin 'Ali — peace be upon him — was cleaved by the sword of the wretched Ibn Muljam in the mihrab of worship, he cried out in a loud voice: فُزْتُ وَرَبِّ الْكَعْبَةِ — by the Lord of the Ka'bah, I have triumphed! (And my certificate of felicity has been signed with my own blood.) Indeed, at times the trials of the Lord are so severe and exhausting that they uproot the weak-in-faith and overturn their hearts. Only the true believers, who are blessed with the gift of sakinah and tranquility, stand firm in confrontation — and they shall also benefit from its fruits and results at the Resurrection. And this is truly a fawz 'azim. But in contrast to this group stood a group of faithless hypocrites and polytheists, whose fate is depicted in the subsequent verse: the second purpose is that God may punish the hypocritical men and women and the polytheistic men and women (وَيُعَذِّبَ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ). Those who entertained evil thoughts concerning God (الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ). At the time of the departure of the Prophet and the believers from Madinah, these people supposed that this group would never return to Madinah sound and whole, as stated in verse 12 of this very surah: بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَىٰ أَهْلِيهِمْ أَبَدًا. The polytheists too supposed that Muhammad, with that small number of people and given their lack of adequate weapons, would not return safely to Madinah, and that the star of Islam would very soon set. Then, elaborating upon the punishment and chastisement, it sets it forth under four headings. It states: the calamities and evil effects and consequences shall descend upon this group alone (عَلَيْهِمْ دَائِرَةُ السَّوْءِ). (Explanatory Note: "Saw'" on the measure of "naw'" according to Sihah al-Lughah carries a verbal noun meaning, and "su'" on the measure of "kur" carries the meaning of a noun of action — but according to al-Kashshaf both carry the same meaning.) "Da'irah" in the language means events and occurrences that befall a person, whether good or bad — but here, on account of the mention of "saw'," only undesired events are intended. Second, God has been wrathful toward them (وَغَضِبَ اللَّهُ عَلَيْهِمْ). And God has also removed them far from His mercy (وَلَعَنَهُمْ). And finally, He has prepared Hell for them already, and what an evil destination it is (وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَاءَتْ مَصِيرًا). (Explanatory Note: "Masiran" carries the meaning of the various states through which a person passes one after another until reaching the final destination.) It is noteworthy that in the arena of Hudaybiyyah the majority of the Muslims were men, and their counterparts too were hypocritical and polytheistic men — yet in the above verses the Quran counts both men and women as sharing in this magnificent triumph and in this painful punishment. This is because believing men who are present in the field of combat cannot succeed in their purpose without the support of believing women, and similarly hypocritical men cannot achieve their aims without the collaboration of hypocritical women. Fundamentally, Islam is not a religion exclusively for men that would neglect the personhood of women — hence at every point where the absence of women's names in the discourse would create an exclusive meaning, the mention of women is explicitly set forth, so that it becomes clear that Islam is concerned with all human beings. In the final verse under discussion, alluding once more to the greatness of God's power, it states: to God belong the hosts and armies of the heavens and the earth, and God is all-mighty and all-wise (وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا). This has been stated once in connection with the stations and blessings of the people of faith, and once here in connection with the punishment and retribution of the hypocrites and polytheists — so that it may become clear that God, to Whose command all the hosts of the heavens and earth are subject, has power over the former as well as the latter. When His ocean of mercy surges, it reaches those who are deserving and worthy, wherever they may be — and when the fire of His power and wrath is ignited, no criminal has the capacity to flee from it. It is noteworthy that in the context of the mention of the believers God is described with the attributes of "knowledge and wisdom" — appropriate to the station of mercy — whereas in the context of the hypocrites and polytheists God is described with the attributes of "power and wisdom" — appropriate to the station of punishment. What is meant by "the hosts of the heavens and the earth"? This word carries a broad meaning encompassing both the armies of God's angels and the hosts of thunderbolts, earthquakes, storms, floods, waves, and other invisible forces of which we are unaware — for all of these are the armies of God and bow submissively before Him.

"Su' al-zann" — suspicion and ill-thinking — is sometimes directed toward oneself, sometimes toward others, and sometimes toward God; just as "husn al-zann" — good thinking — is also divided into these same three categories. The su' al-zann that one harbours toward oneself — provided it does not reach the point of excess — is a ladder of perfection and advancement, and becomes the cause of a person being exacting and meticulous regarding his own deeds, and of restraining the self-admiration and pride that arise from righteous actions. On this basis, 'Ali — peace be upon him — in the celebrated Sermon of Hammam, in praise and description of the God-fearing, states: فَهُمْ لِأَنْفُسِهِمْ مُتَّهِمُونَ وَمِنْ أَعْمَالِهِمْ مُشْفِقُونَ، إِذَا زُكِّيَ أَحَدٌ مِنْهُمْ خَافَ مِمَّا يُقَالُ لَهُ، فَيَقُولُ: أَنَا أَعْلَمُ بِنَفْسِي مِنْ غَيْرِي، وَرَبِّي أَعْلَمُ بِي مِنِّي بِنَفْسِي، اللَّهُمَّ لَا تُؤَاخِذْنِي بِمَا يَقُولُونَ، وَاجْعَلْنِي أَفْضَلَ مِمَّا يَظُنُّونَ، وَاغْفِرْ لِي مَا لَا يَعْلَمُونَ — they hold themselves suspect and are fearful concerning their own deeds. When any one of them is praised and commended, he is afraid of what has been said about him and says: I know myself better than others do, and my Lord knows me better than I know myself. O God, do not hold me accountable for what they say, make me better than what they suppose of me, and forgive me for what they do not know. But if this "su' al-zann" is directed toward people, it is forbidden — except on those occasions when corruption and depravity gain dominance over society, at which point optimism is not appropriate (God willing, the elaboration and application of this shall come under verse 12 of Surah al-Hijr). As for su' al-zann toward God — that is, regarding His promise, His boundless mercy and generosity — it is most wretched and destructive, a sign of weakness of faith and indeed at times an indication of the absence of faith altogether. The Quran repeatedly mentions the su' al-zann of faithless or weak-in-faith individuals — especially at the emergence of severe collective calamities and the storms of trials — setting against it the manner in which believers maintain complete husn al-zann toward the Lord's grace. In the narrative of Hudaybiyyah as well, the hypocrites and those of like mind entertained su' al-zann and said: Muhammad — peace and blessings of God be upon him and his family — and his companions are indeed setting out on this journey but they shall not return from it. As if they had forgotten God's promises or harboured ill-thinking about Him. A clear instance of this appeared particularly at the Battle of al-Ahzab, when the Muslims were under intense pressure. God severely censured the ill-thinking of one group: إِذْ جَاؤُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُونَ وَزُلْزِلُوا زِلْزَالًا شَدِيدًا — recall when they came at you from above and from below (and laid siege to Madinah) and when the eyes became bewildered with the intensity of dread, and lives reached the lips, and you entertained various ill thoughts about God — at that moment the believers were put to the test and were shaken with a violent shaking. (al-Ahzab — verses 10-11.) Indeed, in verse 154 of Surah Al 'Imran such thoughts are designated "zann al-jahiliyyah" — the conjectures of the Age of Ignorance. In any case, husn al-zann toward God and toward His promise of mercy, generosity, grace, and favour is an important sign of faith and one of the effective means of salvation and felicity. A tradition from the Messenger of God — peace and blessings of God be upon him and his family — states: لَيْسَ مِنْ عَبْدٍ يَظُنُّ بِاللَّهِ خَيْرًا إِلَّا كَانَ عِنْدَ ظَنِّهِ بِهِ — no servant entertains husn al-zann toward God except that God deals with him in accordance with his good opinion. (Reference: Bihar al-Anwar, Vol. 70, p. 285.) In another tradition from Imam 'Ali ibn Musa al-Ridha — peace be upon him: أَحْسِنْ بِاللَّهِ الظَّنَّ، فَإِنَّ اللَّهَ عَزَّوَجَلَّ يَقُولُ: إِنَّا عِنْدَ ظَنِّ عَبْدِي الْمُؤْمِنِ بِي، إِنْ خَيْرٌ فَخَيْرٌ وَإِنْ شَرٌّ فَشَرٌّ — keep your thoughts about God good, for the Lord Almighty says: I am with My believing servant's thoughts and conjectures about Me — if he thinks well of Me then good shall be his lot, and if he thinks ill, then ill. (Reference: Bihar al-Anwar, Vol. 70, p. 385.) And finally in another tradition from the Noble Prophet — peace and blessings of God be upon him and his family: إِنَّ حُسْنَ الظَّنِّ بِاللَّهِ عَزَّوَجَلَّ ثَمَنُ الْجَنَّةِ — husn al-zann toward the Lord Almighty is the price of Paradise. (Reference: Bihar al-Anwar, Vol. 70, p. 385.) What price could be simpler and easier than this? And what commodity could be more precious?

See ayat 10 for tafseer.

See ayat 10 for tafseer.

We have already stated that some ignorant persons levelled harsh criticism against the Treaty of Hudaybiyyah — indeed, things were said in their presence about the Prophet that amounted to disrespecting his dignity. The collective import of these things demanded that the greatness, station, rank, and position of the Prophet — peace and blessings of God be upon him and his family — be reaffirmed. Hence in the first verse under discussion, addressing the Prophet, it states: We have sent you as a witness, a bearer of glad tidings, and a warner (إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا). These three great qualities and three excellent stations are among the most important ranks and positions of the Prophet — being a witness, a bearer of glad tidings, and a warner: a witness over the entire Muslim community, and in one sense a witness over all communities, as stated in verse 41 of Surah al-Nisa': فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا — what shall the state be on that day when We bring a witness from every community regarding their deeds and bring you as a witness over all those witnesses? And in verse 105 of Surah al-Tawbah it states: وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ — say: act, for God and His Messenger and the believers (the infallible Imams) observe your deeds. Fundamentally, every human being has many witnesses. First is the Lord Almighty — 'Alim al-Ghayb wa al-Shahadah — who observes all our deeds and even our intentions. Then come the angels charged with recording the human being's deeds, as alluded to in verse 21 of Surah Qaf: وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ. Then the limbs and organs of the human body — even the skin of that body shall bear witness: يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا يَعْمَلُونَ — on that day their tongues, hands, and feet shall bear witness against them regarding what they used to do (al-Nur — 24). And: وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا قَالُوا أَنطَقَنَا اللَّهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ — they shall say to the skin of their bodies: why did you bear witness against us? They shall say: the God who gave speech to every existent being gave speech to us as well so that we might bear witness (Ha Mim al-Sajdah — 21). The earth too is one of the witnesses, as stated in Surah al-Zilzal: يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا. According to some traditions, "time" shall also stand in the ranks of witnesses on that day. In a tradition transmitted from 'Ali — peace be upon him: مَا مِنْ يَوْمٍ يَمُرُّ عَلَى بَنِي آدَمَ إِلَّا قَالَ لَهُ ذَٰلِكَ الْيَوْمُ: إِنِّي يَوْمٌ جَدِيدٌ وَإِنِّي عَلَيْكَ شَهِيدٌ، فَافْعَلْ فِيَّ خَيْرًا وَاعْمَلْ فِيَّ خَيْرًا، أَشْهَدْ لَكَ بِهِ يَوْمَ الْقِيَامَةِ، فَإِنَّكَ لَنْ تَرَانِي بَعْدَ هَٰذَا أَبَدًا — no day passes over the children of Adam without that day saying to him: I am a new day and I shall bear witness concerning you — perform good deeds within me and act righteously, so that I may bear witness in your favour on the Day of Resurrection, for after this you shall never see me again. (Reference: Nur al-Thaqalayn, Vol. 4, p. 112.) (Explanatory Note: A discussion of "the witnesses of the court of the Resurrection" has also been provided under verses 20-21 of Surah Ha Mim al-Sajdah.) Undoubtedly God's testimony alone is sufficient — but the multiplicity of witnesses also serves as a further completion of proof and exerts a stronger formative effect upon human beings. In any case, the Holy Quran has set forth the matters of the Prophet — which are the matter of his being witness, bearer of glad tidings, and warner — under three excellent attributes, so that they may serve as a preamble and prelude to the duties and responsibilities set forth in the subsequent verse. In the subsequent verse, as one purpose and result of the aforementioned qualities of the Prophet, five important injunctions are stated — two of which concern obedience to God and glorification and exaltation of His nature, and three concern the veneration of the Prophet's station, obedience to him, and his defence. It states: the purpose is that you may believe in God and His Messenger and defend him against enemies and honour and revere him and glorify and exalt God morning and evening (لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا). "Tu'azziruh" is from the root "ta'zir" — which originally means to prevent — and subsequently came to be applied to every kind of defence, support, and assistance in the face of the enemy. Certain punishments that deter from sin are also called "ta'zir." "Tuwaqqiruh" is from the root "tawqir" whose origin is "waqr" in the sense of heaviness — and "tawqir" here therefore carries the meaning of glorification, honouring, and dignifying. According to this interpretation, the pronouns in "tu'azziruh" and "tuwaqqiruh" return to the person of the Prophet — and the intent is to support and defend him against enemies and to honour and venerate him. (This interpretation has been adopted by Shaykh al-Tusi in al-Tibyan, al-Qurtubi in Majma' al-Bayan, and certain other scholars.) But a group of exegetes — (Explanatory Note: Zamakhshari in al-Kashshaf, Alusi in Ruh al-Ma'ani, Fayd al-Kashani in al-Safi, and 'Allamah Tabataba'i in al-Mizan have accepted this interpretation.) — holds the view that all the pronouns in the verse return to God, and that "ta'zir" and "tawqir" here mean supporting and assisting God's religion and honouring God and His religion. Their argument for adopting this interpretation is the internal consistency of all the pronouns in the verse. But the first interpretation appears more appropriate — first, because the original meaning of "ta'zir" is to defend against enmity and to prevent it, which is not appropriate in relation to God except in a metaphorical sense. More importantly is the occasion of the verse's revelation, which came after the event of Hudaybiyyah at a time when some people had shown disrespect toward the Prophet's exalted station and rank, and the verse was revealed to draw the attention of the Muslims to their duties and responsibilities toward the Prophet. Moreover, it must not be forgotten that this verse stands as a consequence of the preceding verse, which praises and describes the Prophet as "shahid, bashir, and nadhir" — and this prepares the ground and serves as a preamble for the injunctions set forth in the subsequent verse. In the final verse under discussion there is a brief allusion to the matter of "Bay'at al-Ridwan," which is set forth in greater detail in verse 18 of this same surah. The clarification is as follows: as already stated, according to well-known historical accounts, after seeing the dream the Prophet set out from Madinah with fourteen hundred individuals with the intention of performing 'umrah. But near Makkah the polytheists resolved firmly to prevent the Prophet and his companions from entering Makkah. The Prophet and his companions stopped at the land of Hudaybiyyah, and emissaries passed between him and the Quraysh until the treaty of Hudaybiyyah was concluded. In these matters 'Uthman was charged on one occasion with conveying to the people of Makkah the message that the Prophet had not come with the intention of war and his only purpose was to visit the House of God. But the polytheists temporarily detained 'Uthman, and for this reason the news of 'Uthman's killing spread among the Muslims. Had such a thing been true it would have been evidence of a declaration of war on the part of the Quraysh — hence the Prophet declared that they would not depart from that place until they had settled the matter with that people, and in order to emphasise this important matter he invited the people to renew their pledge. The Muslims gathered beneath a tree that was present there and pledged to the Prophet — peace and blessings of God be upon him and his family — that they would never flee from the battlefield and would strive to the utmost of their ability to confront and defeat the enemy. When word of this reached the polytheists of Makkah it created dread and terror in their hearts, and it was for this reason that they became amenable to that unfavourable peace treaty. This pledge is called "Bay'at al-Ridwan" because verse 18 of this very surah states: لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ — God was well-pleased with the believers when they were pledging allegiance to you beneath the tree. In any case, the Holy Quran in the verse under discussion states: those who pledge allegiance to you are in reality pledging allegiance to God, and the hand of God is above their hands (إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ). "Bay'ah" carries the meaning of making a covenant and pledge of obedience and submission to a person — and it was a customary practice that whoever entered into this covenant would place his hand in the hand of the leader and guide, expressing his pledge of loyalty in this manner. And since in commercial transactions too they would join hands and formalise the agreement, the word "bay'ah" came to be applied to such pledges of allegiance — particularly since in their pledge they were as it were making a transaction with their own souls for the sake of that person. From this the meaning of "the hand of God is above their hands" becomes clear — this expression alludes to the fact that the pledge to the Prophet is a divine pledge, as though God's hand is placed above their hands. They have not merely pledged to the Prophet — they have pledged to God Himself — and such metaphorical expressions are commonplace in the Arabic language. On this basis, those who have interpreted this clause as meaning that God's power is above their power, or that God's support and assistance is superior to the people's support, and similar other interpretations, bear no relevance to the occasion of the verse's revelation or its import — though that meaning is in itself a correct one. Then it further states: whoever breaks this covenant shall in reality break it to his own detriment and shall rupture his own pledge (فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ). And whoever remains faithful to this covenant he has made with God and fulfils the right of the pledge, God shall grant him a magnificent recompense (وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا). (Explanatory Note: It should be noted that in the above verse "alayhi" is read contrary to the usual pattern with a dammah on the ha'. Some exegetes have explained this by stating that this is the same ha' of "huwa" which is implied in origin, and after the elision of the waw sometimes comes with a dammah as in "lahu" and "'anhu," and sometimes — when preceded by a ya' — with a kasrah, as in "'alayhi." But since in the verse under discussion the word "Allah" follows it, it is read with a dammah so as to be more consonant with the tafkhim of the "lam" in "Allah.") "Nakth" is from the root "nakth" — on the measure of "makth" — in the sense of opening up and reversing — subsequently used for breach of covenant and violation of promise. (Explanatory Note: "Nakth" with a fathah on the nun carries a verbal noun meaning and "nakth" with a kasrah on the nun carries a noun-of-action meaning.) In this verse the Holy Quran warns all those who pledge allegiance that if they remain steadfast in their covenant a magnificent recompense awaits them — but if they break it, the harm shall revert upon themselves. They must not suppose they are inflicting any harm upon God — rather, they are placing in danger the continuity of their society and their own greatness, power, and strength — indeed their very existence — through their breach of covenant. In a tradition transmitted from Amir al-Mu'minin 'Ali — peace be upon him: إِنَّ فِي النَّارِ لَمَدِينَةً يُقَالُ لَهَا الْحَصِينَةُ، أَفَلَا تَسْأَلُونِي مَا فِيهَا؟ فَقِيلَ لَهُ: مَا فِيهَا يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: فِيهَا أَيْدِي النَّاكِثِينَ — in Hell there is a city called al-Hasinah; will you not ask me what is in it? Someone submitted: what is in it, O Amir al-Mu'minin? He said: in it are the hands of those who broke their covenants. From this it is evident how grave a matter breach of covenant and violation of pledge is in Islam. (Reference: Bihar al-Anwar, Vol. 67, p. 186.) The subject of pledge of allegiance in Islam — indeed its existence before Islam, its nature, and the legal injunctions concerning it — requires an extended discussion which shall, God willing, come under verse 18 of this same surah.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

We have already set forth in the commentary on the preceding verses that the Prophet — peace and blessings of God be upon him and his family — set out from Madinah with fourteen hundred Muslims with the intention of performing 'umrah. An announcement was made on behalf of the Prophet to the desert-dwelling tribes that they should all accompany him on this journey — but a group of weak-in-faith people disregarded this command. Their reasoning was: how is it possible that the Muslims could emerge from this journey safe and whole, when the unbelieving Quraysh were already in a state of agitation and excitement and had imposed the battles of Uhud and al-Ahzab upon the Muslims near Madinah — and now this small group was going on foot toward Makkah without weapons, as if walking up to a wasps' nest of their own accord? How could they possibly return to their homes? But when they saw that the Muslims had returned safely to Madinah with notable distinctions obtained through the treaty of Hudaybiyyah, and not even a scratch had appeared on anyone, they realised their grave error and came into the presence of the Prophet to make some kind of apology and justify their conduct, and to request his seeking of forgiveness on their behalf. But the above verses were revealed and lifted the veil from their deeds and exposed them. In this manner, after mentioning the fate of the hypocrites and polytheists in the preceding verses, the condition of those who stayed behind — the weak-in-faith — is now described so that the links of this discussion may be completed. It is stated: soon those who stayed behind among the desert-dwelling Arabs shall come forth with excuses, saying: our property and our families occupied us — seek forgiveness for us (سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا فَاسْتَغْفِرْ لَنَا). They say with their tongues what is not in their hearts (يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ). They are not even sincere in their repentance. But say to them: against God — if He wishes to harm you, who has the power to defend you, and if He wishes to benefit you, who has the strength to prevent Him? (قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا). It is in no way difficult for God to afflict you in your homes of safety and security, beside your wives and children and possessions, with all manner of calamities and hardships — and it is no difficult matter for Him to keep you safe from every harm in the very centre of the enemy and their stronghold. It is your ignorance and unawareness of God that allows such thoughts to occupy your minds. Indeed, "God is fully aware and informed of all the deeds you perform" (بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا). Rather, He is fully acquainted even with the secrets within your breasts and your intentions — He knows well that these excuses and pretexts have no basis in reality and that the true reality is your doubt and hesitation, your fear and anxiety, and your weakness of faith. These excuses are not concealed from God and shall in no way prevent your punishment. It is noteworthy that both the tone of the verse and the historical accounts indicate that these verses were revealed during the Prophet's return to Madinah — that is, before those who stayed behind came and made their excuses, the veil was already lifted from their deeds and they were exposed. Then, removing the veil completely for further clarification, it states: rather, you supposed that the Prophet and the believers would never return to their families (بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَىٰ أَهْلِيهِمْ أَبَدًا). The real cause of your not participating in this historic journey was not the matter of property and family — the actual factor was the su' al-zann you harboured toward God, and through your mistaken calculations you thought that this journey would mean the end of the Prophet and the believers, and that it was to be avoided. "This mistaken thought and satanic temptation had been embellished within your hearts" (وَزُيِّنَ ذَٰلِكَ فِي قُلُوبِكُمْ). "And you entertained the worst of conjectures" (وَظَنَنتُمْ ظَنَّ السَّوْءِ) — for you supposed that God had sent the Prophet on this journey and delivered him into the clutches of the enemy and would not support him! "And in the end you became a people who perished" (وَكُنتُمْ قَوْمًا بُورًا). What greater perishing could there be than being deprived of participating in this historic journey, of Bay'at al-Ridwan, and of the other distinctions and honours — followed by disgrace, and awaiting the painful punishment of the hereafter. Your hearts were dead and that is why you fell into such a state. Since these weak-in-faith or hypocritical people are by nature cowardly, comfort-seeking, and inclined to flee from every kind of confrontation and struggle, whatever analysis and assessment they make of events bears no correspondence to reality whatsoever — yet in their own eyes it carries great appeal. In this manner, fear and the pursuit of ease, and flight from accepting responsibilities, cause bad conjectures to take root in their minds as though they were actual reality. They are pessimistic about all things — even about the Prophet of God and about God Himself. In the Nahj al-Balaghah, in the letter to Malik al-Ashtar, it is stated: أَنَّ الْبُخْلَ وَالْجُبْنَ وَالْحِرْصَ غَرَائِزُ شَتَّى يَجْمَعُهَا سُوءُ الظَّنِّ بِاللَّهِ — miserliness, cowardice, and greed are diverse blameworthy qualities, all of which converge in su' al-zann toward God. (Reference: Nahj al-Balaghah, Letter 53.) The narrative of Hudaybiyyah and the verses under discussion are a concrete manifestation of this meaning, indicating how su' al-zann toward the Lord leads to the acquisition of such evil qualities as miserliness, greed, and cowardice. Since the source of such mistaken qualities is sometimes the absence of faith, the subsequent verse states: the fate of whoever does not believe in God and His Prophet is the fire of Hell — for We have prepared a blazing fire for the unbelievers (وَمَن لَّمْ يُؤْمِن بِاللَّهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَعِيرًا). (Explanatory Note: The natural flow of the verse's words would require "inna a'tadna lahum sa'iran," but specifically the pronoun has been set aside and in its place the explicit noun "al-kafirin" is used, in order to highlight the enormity of the matter of unbelief.) Finally, in the last verse under discussion, for the purpose of establishing God's power to punish the unbelievers and hypocrites, it states: the sovereignty and dominion of the heavens and the earth belongs to God — He forgives whom He wills and punishes whom He wills, and God is all-forgiving and all-merciful (وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَغْفِرُ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا). It is noteworthy that here the matter of forgiveness and pardon is placed before the matter of punishment, and at the close of the verse divine forgiveness and mercy are once again reaffirmed — for the purpose of all these warnings and threats is education and formation, and the requirement of formation demands that the path of return remain open even for sinners and unbelievers. Particularly given that the source of most of these negative objections and criticisms is ignorance and unawareness, before such individuals the hope of forgiveness must be amplified — perhaps they may come onto the straight path.

The gravity of a sin—no matter how serious it may be—is not as severe as the act of justifying that sin. This is because a sinner who acknowledges his wrongdoing is often inclined toward repentance. The true tragedy begins when the sinner begins to rationalize and justify the sin; such justifications not only block the path to repentance but also make the individual more deeply entrenched and bolder in committing further sins. At times, these justifications are made to protect one’s honor and reputation and to avoid disgrace before others. Yet far worse than this are those justifications employed to deceive one’s own conscience. Such rationalizations are not new; their various manifestations can be observed throughout human history. The great transgressors of history often engaged in absurd and astonishing forms of self-deception, presenting laughable justifications in order to mislead themselves and others—so much so that any observer would be struck with amazement. The Qur’ān Majīd, which presents a comprehensive program for moral upbringing and human development, has discussed this matter extensively. One example has already been observed in the preceding verses. To complete this discussion, it is appropriate to present additional examples for reflection: The Arab polytheists at times justified their shirk by appealing to the traditions of their forefathers, saying: “إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِم مُّقْتَدُونَ” “We found our forefathers upon a certain way, and we are following in their footsteps.” (Zukhruf 23) At other times, they resorted to a form of determinism, saying: “لَوْ شَاءَ اللهُ مَا أَشْرَكْنَا وَلاَ آبَاؤُنَا” “If Allah had willed, neither we nor our forefathers would have committed shirk.” (An‘ām 148) 1. At certain times, weak believers would seek permission from the Prophet to withdraw from battle, using the excuse that their homes were exposed and insecure, thereby abandoning the combat field: “وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِن يُرِيدُونَ إِلَّا فِرَارًا” (Aḥzāb 13). “In reality, they sought nothing but to flee.” 2. At times, they would say: if we go to confront the Romans, we may be captivated by their women and thus fall into sin; therefore, they would seek permission not to participate in battle: “وَمِنْهُم مَّن يَقُولُ ائْذَن لِّي وَلاَ تَفْتِنِّي” (Tawbah 49) “Some of them say: grant us leave and do not put us to trial.” 3. At times, they justified their refusal to obey the Prophet’s command by claiming that concern for their wealth and families held them back, thereby excusing a grave act of disobedience (as referred to in the verses under discussion). 4. Shayṭān himself justified his open disobedience through a false analogy, saying: “أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ” (A‘rāf 12) “I am better than him; You created me from fire, and him from clay.” 5. In the age of jāhilīyah, people justified the grave crime of female infanticide by claiming that they feared their daughters might fall into the hands of enemies in warfare; thus, out of misplaced honor, they buried them alive. At other times, they claimed inability to provide for their children (Isrā’ 31). It is even indicated in some Qur’ānic verses that sinners will attempt to justify their actions on the Day of Resurrection by claiming that they merely followed their leaders and elders, who led them astray: “رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا” (Aḥzāb 67). In summary, the affliction of rationalization is a pervasive and destructive phenomenon that has ensnared vast numbers of people, whether common or elite. Its great danger lies in the fact that it closes the avenues of reform before the sinner and can even distort realities in such a way that truth itself appears inverted in the eyes of a person. Many individuals justify their cowardice as prudence, their greed as provision for the future, their recklessness as decisiveness, their weakness of character as modesty, their misfortune as asceticism, their indulgence in the unlawful as a “legal pretext,” and their evasion of responsibility as a lack of established obligation. In this manner, they justify their deficiencies and shortcomings under the guise of destiny. How tragic it is that a person, by his own hand, shuts before himself the path of salvation. Although these concepts, in their proper contexts, may indeed be valid, the objection lies in their distortion and misuse to produce inverted outcomes. Through this path, human societies, families, and individuals have suffered immense harm. May Allah protect us all from this great and destructive affliction (Āmīn).

See ayat 17 for tafseer.

See ayat 17 for tafseer.

The view of most exegetes is that these verses concern the conquest of Khaybar, which took place after the Treaty of Hudaybiyyah at the beginning of the seventh year of the Hijrah. The clarification is as follows: according to the traditions, when the Prophet was returning from Hudaybiyyah, by God's command he gave the Muslims who had participated at Hudaybiyyah the glad tidings of the conquest of Khaybar, and made it explicit that only they would participate in that battle and the war spoils obtained therefrom would be exclusively theirs — those who had stayed behind would receive nothing from those spoils. But as soon as these cowardly and worldly-minded individuals understood from the Quran that the Prophet would certainly be victorious in the battle before him and that the army of Islam would obtain abundant spoils, they seized the opportunity and came into the presence of the Prophet requesting permission to participate in the field of Khaybar — perhaps accompanied by the pretext that they wished to make amends for their past error, lighten the burden of their responsibility, repent from their sin, and sincerely serve Islam and the Quran by joining the Prophet in the field of jihad. They were unaware that the Quranic verses had already been revealed and had exposed their secret — as set forth in the first verse under discussion. When you set out to obtain some spoils, those who stayed behind shall say: let us also come with you and grant us the honour of participating in jihad (سَيَقُولُ الْمُخَلَّفُونَ إِذَا انطَلَقْتُمْ إِلَىٰ مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ). Not only on this occasion but on other occasions as well, we observe that these self-seeking, greedy, ease-seeking people would go after easy gains but avoid severe, dangerous, and distant battlefields — as stated in verse 42 of Surah al-Tawbah: if there were a nearby gain and an easy journey, they would follow you, but the distance was too far for them (in the case of Tabuk), and they shall swear by God saying: if we had been able we would have gone out with you (لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَّاتَّبَعُوكَ وَلَٰكِن بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ). In any case, in the verses under discussion the Quran responds to this profit-seeking and opportunistic group by stating: they wish to change the word of God (يُرِيدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّهِ). Then further stating: tell them — you shall certainly not follow us, you have no right to participate in this field (قُل لَّن تَتَّبِعُونَا). This is not something I am saying on my own behalf — this is what God said beforehand, and He has informed us of your future (كَذَٰلِكُمْ قَالَ اللَّهُ مِن قَبْلُ). God has commanded that the spoils of Khaybar are exclusively for the people of Hudaybiyyah and that no one else shall share in them with them. But these shameless and importunate people who stayed behind still do not withdraw from the field and accuse the believers of envy — and soon they shall say: the matter is not as you claim — rather, you are envying us! (فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا). In this way they also implicitly deny the Prophet and attribute the real reason for their exclusion from the battle of Khaybar to envy. The Quran in its final clause states: but they understand nothing except a little (بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا). Indeed, the root of all their wretchedness is ignorance, unknowing, and unawareness — ignorance of God, lack of knowledge of the Prophet's station, unawareness of humanity's destiny, and inattention to the transience of worldly wealth and riches. It is true that in financial matters and personal interests they were alert, precise, and meticulous — but what greater ignorance could there be than for a person to exchange all that he possesses for a small amount of wealth? In the end the Prophet — according to historical accounts — distributed the spoils of Khaybar exclusively among the people of Hudaybiyyah, including even those who had been present at Hudaybiyyah but for some reason could not participate in the battle of Khaybar — though there was only one such person, and that was Jabir ibn 'Abdallah. (Reference: Sirat Ibn Hisham, Vol. 3, p. 364.) Continuing this discussion in conversation with those who stayed behind at Hudaybiyyah, the subsequent verse presents a proposal and keeps the path of return open before them by stating: say to those who stayed behind among the desert-dwelling Arabs — you shall soon be called to go out against a combatant and powerful people and to fight them until they embrace Islam (قُل لِّلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ). If you obey, God shall give you a good recompense — and if you turn away as you turned away before, God shall punish you with a painful punishment (فَإِن تُطِيعُوا يُؤْتِكُمُ اللَّهُ أَجْرًا حَسَنًا وَإِن تَتَوَلَّوْا كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا). If you are truly remorseful for your past conduct and have relinquished the pursuit of ease and worldliness, then give proof of your truthfulness in another severe and fearsome field — otherwise, avoiding difficult fields while participating only in battles for the sake of ease, comfort, and spoils alone is not possible. And this would be evidence of your hypocrisy, weakness of faith, cowardice, and fear. It is noteworthy that the Quran in these verses repeatedly mentions those who stayed behind — the mukhallafun — and in technical terms uses the explicit noun instead of a pronoun. This expression has come specifically in the form of the passive participle — meaning "those left behind" — alluding to the fact that when the believing Muslims observed the sluggishness and excuse-making of this group, they left them behind and, paying no attention to their condition, set out toward the field of jihad. But regarding the identity of this combatant and powerful people alluded to in the verse, the exegetes differ. The clause "tuqatilünahum aw yuslimun" — "fight them until they become Muslims" — is evidence that they were not People of the Book, for People of the Book cannot be compelled to embrace Islam — rather, they are given the choice of either embracing Islam or accepting the conditions of dhimmah and living properly with the Muslims while paying the jizyah. It is only the polytheists and idol-worshippers from whom nothing other than Islam is acceptable, for Islam does not accept idol-worship as a religion and compelling abandonment of idolatry is permissible. Bearing in mind that after the events of Hudaybiyyah and the conquest of Khaybar during the Prophet's era, the major battles against the polytheists were none other than the conquest of Makkah and the battle of Hunayn — the above verse could be an allusion to these, particularly the battle of Hunayn in which the fierce and combatant people of the tribe of Hawazin and Banu Sa'd participated. But the possibility raised by some that this is an allusion to the Ghazwah al-Mu'tah fought against the Romans appears remote, for they were People of the Book. The possibility that this refers to the battles after the Prophet's era — such as the battles against the people of Persia and Yamamah — is even more remote, since the tone of the verses indicates that this matter is connected to the Prophet's own era, and there is no need for us to apply it to battles after his time. It appears that certain exegetes had some political motivations in their thinking which led them to emphasise this interpretation. It is also noteworthy that the Prophet does not promise them that they shall receive some war spoils in future battles, for the purpose of jihad is not the acquisition of spoils — rather, he considers it sufficient to inform them that God shall grant them a good recompense, and generally this expression refers to the recompense of the hereafter. At this point a question arises: verse 83 of Surah al-Tawbah categorically rejects these deprived ones, stating: فَقُل لَّن تَخْرُجُوا مَعِيَ أَبَدًا وَلَن تُقَاتِلُوا مَعِيَ عَدُوًّا إِنَّكُمْ رَضِيتُم بِالْقُعُودِ أَوَّلَ مَرَّةٍ فَاقْعُدُوا مَعَ الْخَالِفِينَ — you shall never go out with me at any time nor shall you fight the enemy alongside me, for you were content to sit back the first time — so sit now with those who stay behind — whereas the verse under discussion invites them to yet another difficult and dangerous field. But bearing in mind that the verse of Surah al-Tawbah concerns those who stayed behind at the battle of Tabuk — from whom the Prophet had completely abandoned hope — while the verse under discussion speaks of those who stayed behind at Hudaybiyyah from whom hope had not yet been entirely cut off, the answer to this question becomes clear. And since among those who stayed behind there were also individuals who genuinely lacked the capacity to participate in jihad on account of a physical deficiency or illness, their right must not be overlooked here. Therefore the final verse under discussion clarifies their excused status: there is no sin upon the blind, the lame, or the sick if they do not participate in the field of jihad (لَيْسَ عَلَى الْأَعْمَىٰ حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ). Not only jihad but all religious obligations are conditioned upon a series of general conditions, one of which is capability and capacity — and the Quranic verses have repeatedly alluded to this meaning, as stated in verse 286 of Surah al-Baqarah in the form of a universal principle: لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا — God does not burden any soul beyond its capacity. This condition is established both by transmitted proofs and by rational arguments. But although this group is excused from participating in the field of jihad, they too must strive to the best of their ability to strengthen the forces of Islam and advance the divine objectives — as stated in verse 91 of Surah al-Tawbah: لَّيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَىٰ وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ — there is no sin upon the weak, the sick, and those who have no means to spend, if they do not present themselves in the field — provided they are well-wishers toward God and His Messenger. That is, if they are not able to do anything with their hands, let them at least not refrain from using their tongue to the extent possible — and this is an excellent expression indicating that one who has ability must not be remiss, or in other words, if someone cannot participate at the front, let him at least strengthen the rear. Perhaps the final clause of the verse under discussion also alludes to this meaning, in which it states: whoever obeys God and His Messenger, He shall cause him to enter gardens beneath whose trees rivers flow — and whoever turns away, He shall punish him with a painful punishment (وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَمَن يَتَوَلَّ يُعَذِّبْهُ عَذَابًا أَلِيمًا). There is also the possibility that when an exception exists in any injunction, some people take improper advantage and place themselves among the excused — so the Quran warns them that if they are not truly excused they shall be ensnared in painful punishment. It is noteworthy that the matter of being excused — for the blind, the lame, and the severely ill — is specific to "qital" — offensive combat. But in the matter of "difa'" — defence — every person must defend the cause of Islam, the Islamic homeland, and his own life to the extent of his ability, and in this matter there is no exception whatsoever.

See ayat 19 for tafseer.

We have previously explained that in the event of Ḥudaybiyyah, there was an exchange of envoys between the Prophet صلى الله علیہ وآلہ وسلم and Quraysh. Among them, the Prophetؐ sent ‘Uthmān ibn ‘Affān—who, due to his kinship ties with Abū Sufyān, appeared to be a suitable choice—as his representative to the polytheists of Makkah and the nobles of Quraysh, in order to inform them that the Muslims had not come with the intention of war, but rather that their aim was to visit the House of God and honor the Ka‘bah. However, Quraysh detained ‘Uthmān for a time, after which a rumor spread among the Muslims that he had been killed. The Prophet صلى الله علیہ وآلہ وسلم then declared: I shall not depart from here until I engage in battle with this group. Thereafter, he proceeded to the tree present at that place and renewed the pledge with the companions, urging them not to show any weakness in confronting the polytheists and that no one would flee from the battlefield. (Reference: Tafsīr Majma‘ al-Bayān, under the present verses). The fame of this pledge spread to Makkah, causing great alarm among Quraysh, who then released ‘Uthmān. As is well known, this pledge came to be known as Bay‘at al-Riḍwān (the pledge of divine pleasure). It instilled fear among the polytheists and marked a significant turning point in Islamic history. The verses under discussion refer to this very event. Firstly, it states: Allah was well pleased with the believers when they pledged allegiance to you under the tree (لَقَدْ رَضِيَ اللهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ). The purpose of this pledge was to organize energies to the fullest extent, to provide spiritual reinforcement, to renew readiness for combat, to test intentions, and to measure the devotion and self-sacrifice of the loyal companions. This pledge infused new life into the body of the Muslim community, as they placed their hands in the hand of the Messenger of Allah صلى الله علیہ وآلہ وسلم and expressed their loyalty with sincerity of heart. Allah bestowed upon these devoted and self-sacrificing believers—who pledged allegiance at this critical moment—four great rewards, the most significant of which was His pleasure and satisfaction, as stated in Sūrah al-Tawbah (72): “وَرِضْوَانٌ مِّنَ اللهِ أَكْبَرُ” — “And the pleasure of Allah is greater than all.” Then it adds: Allah knew their readiness for faithfulness to the covenant and the sincerity and truth concealed within their hearts; therefore, He sent down tranquility upon them (فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ). Such tranquility and serenity that, despite being surrounded by enemies, far from their homeland, and lacking sufficient weaponry (as they had come for pilgrimage, not war), they felt no fear or agitation. Like a firm mountain, they stood steadfast. This constituted the second divine blessing for them. In principle, special divine favors and assistance are bestowed upon those who possess sincerity of intention and inner truthfulness. Thus, a ḥadīth narrated from Imām Ṣādiq علیہ السلام states: “إن العبد المؤمن الفقير ليقول يا ربّ أُرزُقنِى حتى إفعل كذا وَكذا مِنَ البِرّ ووُجُوهُ الخَير، فَإذا علمَ الله عزّوَجَلّ ذلك منه بصدق نيّته كتب الله له من الأجر مثل ما يكتب له لو عمله، إن الله واسعٌ كريمٌ” “When a poor believing servant says: O Lord, grant me provision so that I may perform such-and-such acts of goodness and charity, and Allah knows the sincerity of his intention, He records for him the reward as if he had performed those deeds, for Allah is Vast and Generous.” (Reference: Biḥār al-Anwār, vol. 70, p. 199). At the end of the verse, the third blessing is mentioned: and He rewarded them with a near victory (وَأَثَابَهُمْ فَتْحًا قَرِيبًا). Yes, this victory—according to most exegetes—refers to the conquest of Khaybar (although some interpret it as the conquest of Makkah). This constituted the third divine blessing granted to those devoted believers. The expression “qarīban” supports the view that it refers to the conquest of Khaybar, since it occurred in the beginning of the seventh year after Hijrah, only a few months after the event of Ḥudaybiyyah. The fourth blessing granted to the Muslims after Bay‘at al-Riḍwān was abundant material spoils, as stated in the following verse: and abundant spoils that they will acquire (وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا). Among these spoils were those of Khaybar, which were obtained within a short period, and in view of the immense wealth of the Jews of Khaybar, these gains were of great significance. However, there is no definitive evidence to restrict these spoils exclusively to Khaybar; thus, the spoils of subsequent Islamic campaigns may also be included. Since the believers were to maintain complete trust in this divine promise, the verse concludes: and Allah is Mighty, Wise (وَكَانَ اللهُ عَزِيزًا حَكِيمًا). If He commanded reconciliation at Ḥudaybiyyah, it was based on wisdom—a wisdom whose underlying realities became evident with the passage of time. And when He promises a near victory and abundant spoils, He is fully capable of fulfilling His promises. Thus, the faithful and self-sacrificing believers, by pledging loyalty to the Prophet at this critical moment under Bay‘at al-Riḍwān, attained success in both this world and the hereafter—while the heedless, weak, and cowardly hypocrites remained consumed by regret. We conclude this discussion with a statement of Amīr al-Mu’minīn ‘Alī علیہ السلام, who, speaking about the perseverance of the early Muslims and their unparalleled struggle against the enemy, and reproaching the weak and hesitant, said: “فلمّا راى الله صدقنا أنزل بعدونا الكبت، وأنزل علينا النصر، حتى استقر الإسلام ملقيا جرانه، ومتبوءًا أوطانه، وَلِعُمرى لَو كنّا نَأتِى ما أتيتُم، مَا قام لِلدّين عمودٌ، وَلَا أخضر لِلإيمان عود، وَأيمُ الله لِتحتلبنها دَمًا، لتتبعنها نَدِمًا۔” “When Allah saw our sincerity, He cast humiliation upon our enemies and granted us victory, until Islam became firmly established and secured its place. By my life, had we acted as you have acted, neither would the pillar of religion have been established, nor would the branch of faith have flourished. By Allah, you will milk blood instead of milk, and thereafter you will be filled with regret.” (Reference: Nahj al-Balāghah, sermon 56).

“Bay‘ah” is derived from the root “bay‘,” which originally means to place one’s hand in another’s hand at the time of a transaction. Subsequently, it came to be used for the act of pledging allegiance by placing one’s hand in another’s hand as a symbol of obedience and covenant. This took place when an individual formally declared loyalty to another and accepted obedience to his command. The application of this term in such a sense is perhaps due to the fact that both parties entered into a mutual pact resembling that of contracting parties in a transaction: the one giving bay‘ah would sometimes pledge obedience even to the extent of his life, or at times with regard to his wealth and family, while the one receiving the pledge would undertake responsibility for his protection and defense. Ibn Khaldūn, in the introduction to his history, states: “They would place their hands in the hand of the leader when giving bay‘ah as a form of confirmation, and this resembled the act of a seller and a buyer.” (Muqaddimah Ibn Khaldūn, p. 174). Available indications suggest that bay‘ah was not an innovation of Islam; rather, it was a practice already prevalent among the Arabs prior to Islam. For this reason, at the advent of Islam, when members of the tribes of Aws and Khazraj came from Madīnah to Makkah for pilgrimage, they pledged allegiance to the Prophet صلى الله علیہ وآلہ وسلم at ‘Aqabah. This act was in continuity with a known custom. Thereafter, the Prophet صلى الله علیہ وآلہ وسلم himself renewed bay‘ah with the Muslims on various occasions—one of which was Bay‘at al-Riḍwān at Ḥudaybiyyah. Another broader instance occurred after the conquest of Makkah, the details of which will be discussed in the exegesis of Sūrah al-Mumtaḥanah. As for the manner of bay‘ah, it was generally performed by the one pledging placing his hand over the hand of the one receiving the pledge and declaring loyalty and obedience, either explicitly or implicitly. At times, specific conditions and limits were included—for example, allegiance up to the limit of wealth, life, or all possessions, even to the extent of sacrificing one’s family. Sometimes the pledge included the condition of not fleeing, and at times it extended to the point of steadfastness unto death. Indeed, historical reports record both forms in connection with Bay‘at al-Riḍwān. The Prophet صلى الله علیہ وآلہ وسلم also accepted bay‘ah from women, though it was not conducted through direct hand contact. As recorded in historical accounts, he would order that a vessel of water be brought; he would place his hand in it from one side, and the women would place their hands in it from the other side. At times, bay‘ah included conditions to perform certain acts or to refrain from others, as in the pledge taken from the women after the conquest of Makkah, in which it was stipulated that they should not commit shirk, nor engage in acts of immorality, nor steal, nor kill their children, among other matters (Sūrah al-Mumtaḥanah, verse 12). 1. The Nature of Bay‘ah Bay‘ah is, on the one hand, a form of contract on the part of the one pledging, and on the other, a reciprocal undertaking on the part of the one receiving it. Its content consists of obedience, support, and defense in accordance with the conditions stipulated. Consequently, bay‘ah exists in different درجات depending upon these conditions. From the tenor of the Qur’ānic verses and the aḥādīth, it is understood that bay‘ah constitutes a binding commitment upon the one who gives it, making adherence to it obligatory. In this sense, it falls under the general principle of “أَوْفُوا بِالْعُقُودِ” (Mā’idah 1). Accordingly, the one who gives bay‘ah does not possess the right to annul it. However, the one who receives it may, if circumstances require, release those who pledged from their commitment, in which case they are no longer bound by it. 2. Bay‘ah and Elections Some have considered bay‘ah to be analogous to elections or a form thereof. However, elections are fundamentally different. Elections involve conferring responsibility, authority, or representation upon an individual—similar to granting agency (wikālah) to carry out a task—although obligations also exist for those who elect. By contrast, bay‘ah is a covenant of obedience, not a conferment of authority. Although there may be superficial similarities, this does not imply identity of nature. For this reason, in bay‘ah the one pledging cannot revoke it, whereas in elections, in many cases, electors possess the right to remove the elected individual. 3. Bay‘ah and Prophets or Imāms For the Prophet صلى الله علیہ وآلہ وسلم and the infallible Imāms علیہم السلام—who are appointed by Allah—bay‘ah is not necessary as the basis of authority. Their obedience is obligatory regardless of whether bay‘ah is given, as indicated by: “أَطِيعُوا الرَّسُولَ وَأُوْلِي الْأَمْرِ مِنكُمْ” (Nisā’ 59). The bay‘ah taken by the Prophet served as reinforcement and emphasis upon loyalty, particularly in critical circumstances, revitalizing the روح of the community—as exemplified by the profound effects of Bay‘at al-Riḍwān. Similarly, the bay‘ah given to ‘Alī, Imām Ḥasan, and Imām Ḥusayn علیہم السلام functioned as an affirmation of loyalty, rather than as the source of their legitimacy, which rests upon divine designation. 4. Applicability in the Present Context Whether bay‘ah can be generalized as a contemporary Islamic principle remains uncertain. There is no explicit generality in the Qur’ān or Sunnah to extend its technical form universally. Although some may argue from “أَوْفُوا بِالْعُقُودِ,” the lack of clarity in its application prevents a definitive conclusion. Regarding wilāyat al-faqīh, its legitimacy derives from the designation by the Imāms, not from bay‘ah, though public obedience facilitates its practical realization. 5. Scope of Bay‘ah Bay‘ah pertains to execution and obedience, not legislation. It does not grant authority to create law; rather, laws must be derived from the Qur’ān and Sunnah. 6. Intention in Bay‘ah Narrations indicate that bay‘ah must be undertaken for the sake of Allah, requiring sincerity (niyyah). In a ḥadīth, the Prophet صلى الله علیہ وآلہ وسلم stated: “Three persons are such that Allah will neither speak to them nor look at them on the Day of Resurrection… one who gives bay‘ah to an Imām only for worldly gain…” (Khiṣāl, Bāb al-Thalāthah, ḥadīth 70). 7. Breaking Bay‘ah Violation of bay‘ah is counted among grave sins. Imām Mūsā ibn Ja‘far علیہ السلام is reported to have said: “Three things destroy a person: breaking the pledge, abandoning the Sunnah, and separating from the community.” (Biḥār al-Anwār, vol. 67, p. 185). 8. Bay‘ah in the Statements of ‘Alī علیہ السلام In Nahj al-Balāghah, Imām ‘Alī علیہ السلام repeatedly refers to bay‘ah. He emphasizes his rights over the people as including fidelity to their pledge, sincere counsel, responsiveness when called, and obedience when commanded (Sermon 34). He also states: “لم تكن بيعتكم إيّاي فلتة” — “Your pledge to me was not given rashly” (Sermon 136). He further affirms that it was given freely: “وبايعني الناس غير مستكرهين، ولا مجبرين، بل طائعين مخيّرين” (Sermon 1). And addressing Mu‘āwiyah, he states: “بايعني القوم الذين بايعوا أبا بكر وعمر وعثمان…” (Letter 6), emphasizing continuity of obligation. From these statements, it is clear that bay‘ah is a single, binding act that does not admit reconsideration or repetition, and that refusal or hesitation in fulfilling it is blameworthy. At the same time, it is also evident that a valid bay‘ah must be given freely, with awareness and choice; any pledge obtained through coercion or deception holds no real value. Thus, bay‘ah emerges as a solemn covenant of loyalty and obedience, rooted in sincerity, commitment, and conscious choice.

See ayat 21 for tafseer.

These verses continue to present the discussions related to Ṣulḥ Ḥudaybiyyah and the events that followed it, explaining the blessings and benefits that accrued to the Muslims through this course. It first states: Allah has promised you many spoils which you will acquire, but He has hastened this one for you (وَعَدَكُمُ اللهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَذِهِ). The tone of the verse indicates that “abundant spoils” refer to all the spoils that Allah granted to the Muslims, whether obtained in a short period or over a long duration. Indeed, some exegetes maintain that even the spoils that will continue to come into the possession of Muslims until the Day of Resurrection are included in this expression. As for the phrase “He hastened this one for you,” it most likely refers to the spoils of Khaybar, which were obtained soon after the event of Ḥudaybiyyah. However, some have suggested that it refers to the event of Ḥudaybiyyah itself, which was the greatest spiritual victory. Then, pointing to another aspect of divine favor in this event, it states: And He restrained the hands of the people from you (وَكَفَّ أَيْدِيَ النَّاسِ عَنكُمْ). This was indeed a great favor: despite their limited numbers, insufficient weaponry, distance from their homeland, and presence in the very stronghold of the enemy, they were protected from attack. Allah cast such awe into the hearts of the enemy that they refrained from any aggression. A group of exegetes has interpreted this phrase as referring to the episode of Khaybar, suggesting that the tribes of Banū Asad and Banū Ghaṭafān had resolved to attack Madīnah from the rear, plunder the Muslims’ property, and take their women captive. Others consider it to refer to their intention to support the Jews; however, Allah instilled fear in their hearts, and they withdrew from their plan. Nevertheless, the first interpretation appears stronger, because subsequent verses employ similar expressions in relation to the people of Makkah and serve as a detailed elaboration of what is mentioned here. This also accords with the Qur’ānic method of combining brevity with elaboration. An important point is that, according to well-known narrations, the entire Sūrah al-Fatḥ was revealed after the event of Ḥudaybiyyah, during the Prophet’s return from Makkah to Madīnah. Continuing the verse, it points to two further blessings: so that these events may serve as a sign for the believers (affirming the truth of your mission), and that Allah may guide you to the straight path (وَلِتَكُونَ آيَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَاطًا مُّسْتَقِيمًا). Although some exegetes have considered the pronoun in “litakūna” to refer to the promised spoils, and others to the protection of the Muslims from enemy attacks, it is more appropriate to consider it as referring to all the events of Ḥudaybiyyah and what followed. Each of these events was a sign from among the divine signs, a proof of the truthfulness of the Prophet صلى الله علیہ وآلہ وسلم, and a means of guidance for people toward the straight path. Some of them bore the character of prophecy and unseen knowledge, while others were not compatible with ordinary causes and conditions; collectively, they constituted clear miracles. In the following verse, further glad tidings are given to the Muslims: and another (victory and spoils) which you were not able to attain—Allah has already encompassed it, and Allah has power over all things (وَأُخْرَى لَمْ تَقْدِرُوا عَلَيْهَا قَدْ أَحَاطَ اللهُ بِهَا وَكَانَ اللهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا). Exegetes differ regarding the referent of this promise. Some interpret it as referring to the conquest of Makkah, Ḥunayn, and their spoils; others extend it to the conquests and spoils obtained by the Muslim community after the Prophet, such as the conquests of Persia, Byzantium, and Egypt. It is also possible that it encompasses all of these. The expression “لَمْ تَقْدِرُوا عَلَيْهَا” indicates that the Muslims had neither possessed the ability nor even perceived the possibility of such victories and spoils beforehand; however, through the blessings of Islam and divine assistance, they attained this capability. Some have inferred that there had previously been discussions among the Muslims about such victories, but they considered themselves too weak and incapable of achieving them. Reports from the incident of Aḥzāb indicate that when the Prophet gave glad tidings of the conquests of Persia, Byzantium, and Yemen, the hypocrites mocked these promises. The phrase “قَدْ أَحَاطَ اللهُ بِهَا” denotes the encompassing power of Allah over these victories and spoils, although some have interpreted it as referring to His actual realization of them. The first interpretation, however, is more consistent with the surrounding phrases, though the two meanings are not mutually exclusive. Finally, the concluding statement—“وَكَانَ اللهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا”—serves as the cause for what precedes it, indicating that, in view of Allah’s absolute power, such victories are not extraordinary. In any case, this verse constitutes an instance of ghaybī information and a Qur’ānic prophecy concerning the future. These successes were realized within a short period, thereby making manifest the grandeur of these verses.

When the Prophet returned from Hudaybiyyah he stayed in Madinah throughout the month of Dhu al-Hijjah and part of Muharram of the seventh year of the Hijrah, after which he set out toward Khaybar with fourteen hundred of his companions who had participated at Hudaybiyyah — Khaybar being the centre of movements against Islam, and the Prophet having been counting the days, waiting for a suitable opportunity to put an end to that centre of corruption. The tribe of Ghatafan had initially intended to support the Jews of Khaybar but subsequently became frightened and held back. When the Prophet reached the vicinity of the fortresses of Khaybar he commanded his companions to halt, then raised his head toward the sky and recited this supplication: اللَّهُمَّ رَبَّ السَّمَاوَاتِ وَمَا أَظَلَلْنَ، وَرَبَّ الْأَرَضِينَ وَمَا أَقْلَلْنَ... نَسْأَلُكَ خَيْرَ هَٰذِهِ الْقَرْيَةِ وَخَيْرَ أَهْلِهَا، وَنَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ أَهْلِهَا وَشَرِّ مَا فِيهَا "O God, Lord of the heavens and all that they shade, and Lord of the earths and all that they bear — I ask You for the good of this settlement and the good of its people, and I seek refuge with You from its evil and the evil of its people and the evil of what is in it." He then said: "In the name of God — advance!" and they reached Khaybar by night. In the morning when the people of Khaybar became aware of the situation they found themselves surrounded by the army of Islam. The Prophet then conquered the fortresses one after another until he reached the final fortress — the strongest and most formidable of all — in which resided the well-known Jewish commander Marhab. In those same days a severe headache that used to afflict the Prophet from time to time befell him, such that for a day or two he could not emerge from his tent. At this juncture — according to the famous Islamic historical accounts — Abu Bakr took up the standard and led the Muslims in an assault upon the Jewish army, but returned without result. On the second occasion 'Umar took up the standard and the Muslims fought more intensely than the day before, but again returned without result. When this news reached the Messenger — peace and blessings of God be upon him and his family — he declared: أَمَا وَاللَّهِ لَأُعْطِيَنَّهَا غَدًا رَجُلًا يُحِبُّ اللَّهَ وَرَسُولَهُ وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ يَأْخُذُهَا عَنْوَةً — by God, tomorrow I shall give this standard to a man who loves God and His Messenger, and whom God and His Messenger love, and he shall conquer this fortress by force. Necks craned from every direction as to who was intended. Some supposed the Prophet meant 'Ali — peace be upon him — but 'Ali was not yet present, for a severe inflammation of the eyes had prevented him from attending the army. In the morning, however, 'Ali arrived mounted on a camel and dismounted near the Prophet's tent — his eyes in severe pain. The Prophet said: come near me! When 'Ali drew close, the Prophet applied the blessed saliva from his blessed mouth to 'Ali's eyes, and through the blessing of this miracle his eyes were healed. The Prophet then placed the standard in his hands. 'Ali — peace be upon him — advanced with the army of Islam toward the greatest fortress of Khaybar. A person from among the Jews called down from atop the fortress: who are you? He replied: I am 'Ali ibn Abi Talib. That Jew cried out: O Jews — the hour of your defeat has arrived! At this point the commander of that fortress, the Jewish warrior Marhab, came out to confront 'Ali — and before long fell to the ground with a single decisive blow. Fierce fighting broke out between the Muslims and the Jews. 'Ali — peace be upon him — approached the gate of the fortress and with a powerful and mighty movement wrenched the gate from its place and cast it aside — and in this manner the fortress was opened and the Muslims entered and conquered it. The Jews accepted submission and petitioned the Prophet — peace and blessings of God be upon him and his family — to spare their lives in exchange for their surrender. The Prophet accepted their petition. The moveable spoils came into the hands of the Islamic army, and the lands and gardens there the Prophet entrusted back to the Jews on the condition that they would hand over half the produce to the Muslims. (Reference: Kamil of Ibn al-Athir — the well-known Sunni historian — Vol. 2, pp. 216-221, with some abridgement.)

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

These verses likewise describe further aspects of the great event of Ḥudaybiyyah and point to two important themes in this regard. The first is that one should not imagine that, had fighting broken out in the land of Ḥudaybiyyah between the Muslims and the polytheists of Makkah, the latter would have prevailed. This is not so; rather, if the disbelievers had fought against you, they would very soon have turned their backs in flight and would have found neither protector nor helper (وَلَوْ قَاتَلَكُمُ الَّذِينَ كَفَرُوا لَوَلَّوُا الْأَدْبَارَ ثُمَّ لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا). Nor is this confined to your case alone; it is a divine Sunnah that was operative previously as well, and you will never find any change in the Sunnah of Allah (سُنَّةَ اللهِ الَّتِي قَدْ خَلَتْ مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ اللهِ تَبْدِيلًا). This is a permanent divine law: if the believers do not display weakness or negligence in the matter of jihād, and arise with pure hearts and sincere intentions to confront their enemies, Allah grants them victory. It may occur that this victory is delayed or hastened due to testing or other purposes, but the final triumph certainly belongs to them. However, whenever, as occurred in the میدان of Uḥud, a group disobeyed the command of the Prophetؐ, and another group allowed their intentions to be tainted by love of the world and became preoccupied with collecting spoils, they faced a bitter defeat. The principle remains the same thereafter as well. An important point emphasized in these verses is to prevent Quraysh from lamenting: why did we not engage in battle and crush this small group? Why did we fail to seize the opportunity? This is not the case at all. Even though the Muslims were fewer in number, distant from their homeland, and lacking sufficient arms, yet if battle had occurred, victory would have belonged to them through the strength of faith and divine support. Were they not fewer at Badr and Aḥzāb, while the enemy possessed greater numbers and resources? Yet on both occasions the enemy was defeated. Thus, this statement strengthened the hearts of the believers, weakened the resolve of the enemy, and put an end to the doubts and conjectures of the hypocrites, demonstrating that even when external conditions are unequal, victory belongs to the sincere. The second point presented in these verses is as follows: It is He who restrained their hands from you and your hands from them in the interior of Makkah, after granting you victory over them, and Allah is ever observant of what you do (وَ هُوَ الَّذی کَفَّ أَیْدِیَهُمْ عَنْکُمْ وَأَیْدِیَکُمْ عَنْهُمْ بِبَطْنِ مَکَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَکُمْ عَلَیْهِمْ وَ کانَ اللَّہُ بِما تَعْمَلُونَ بَصیراً). Indeed, this event was a clear instance of fatḥ mubīn, as the Qur’ān itself describes it. A relatively small group, lacking sufficient military equipment, entered the territory of an enemy who had repeatedly launched attacks against Madīnah and sought to destroy them. Yet now, when they reached the enemy’s very homeland, the latter became so overawed that they proposed peace. What greater success could there be than to overcome the enemy in such a manner without bloodshed? There is no doubt that the event of Ṣulḥ Ḥudaybiyyah was regarded throughout the Arabian Peninsula as a defeat for Quraysh and a victory for the Muslims; it reached a point where the prestige and dominance of the enemy were effectively broken. Some exegetes have also mentioned a specific occasion for the revelation of this verse: that forty individuals from the polytheists of Makkah secretly prepared to attack the Muslims at Ḥudaybiyyah, but their plot was foiled by the vigilance of the Muslims, who captured them and brought them before the Prophetؐ, who then released them. Others have mentioned eighty individuals who attempted a similar attack, and yet others refer to a group of thirty young men who attacked while the Prophetؐ was seated beneath the tree negotiating the treaty, but their plan failed miraculously, and they were captured and pardoned. According to this account, the phrase “مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ” refers to victory over that specific group, whereas the broader interpretation—referring to the overall dominance of Islam over the polytheists—appears more consistent with the context. It is noteworthy that the Qur’ān emphasizes the avoidance of conflict within Makkah. This may allude to two points: first, that Makkah was the center of enemy strength, and they might have been expected to take advantage of this opportunity to attack, yet Allah deprived them of such ability. Second, Makkah is a sacred sanctuary; warfare there would have violated its sanctity and could have brought reproach upon the Muslims. Thus, it was a great divine favor that two years later Makkah was conquered without bloodshed. In the final verse under discussion, another aspect of the philosophy of Ḥudaybiyyah is presented: They are the ones who disbelieved and prevented you from the Sacred Mosque, and prevented the قربانی from reaching its place (هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُ). Their wrongdoing consisted not only in disbelief but also in preventing the المسلمين from performing the rites of ‘Umrah and from offering their sacrifices at their proper place. The Sacred House should be open to all believers; preventing access to it is a grave injustice. These sins merited severe punishment, yet Allah withheld it. The reason is given: And were it not for believing men and believing women whom you did not know, lest you trample them and incur blame unknowingly (وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَاءٌ مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَؤُوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌ بِغَيْرِ عِلْمٍ). These refer to believers in Makkah who, due to various constraints, were unable to migrate and remained among the polytheists. An attack would have endangered them and given the enemy grounds for reproach. “Ma‘arrah” denotes harm or reproach. It may refer either to moral blame or, as some suggest, to the obligation of compensation for accidental killing; however, the former meaning is more appropriate. The purpose, it is further stated, was that Allah might admit whom He wills into His mercy (لِيُدْخِلَ اللهُ فِي رَحْمَتِهِ مَن يَشَاءُ)—either protecting the vulnerable believers or allowing receptive individuals among the polytheists to eventually accept guidance. Finally, it concludes: Had they been clearly separated, We would certainly have punished those who disbelieved among them with a painful punishment (لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا). “تَزَيَّلُوا” here means becoming distinct or separated. According to several narrations, it may also allude to believers yet to emerge from among the descendants of the disbelievers, for whose sake immediate punishment was withheld. Thus, the verse encompasses both the presence of hidden believers within Makkah and the future emergence of faith among the descendants of the disbelievers.

These verses likewise continue to present themes related to the event of Ḥudaybiyyah and depict further scenes of this great episode. First, they draw attention to a principal factor that prevented the disbelievers from accepting faith in Allah and His Messenger صلى الله علیہ وآلہ وسلم and from submitting before truth and justice. It states: Remember the time when the disbelievers placed in their hearts zeal—the zeal of jāhiliyyah (إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ). Because of this, they prevented the Prophet صلى الله علیہ وآلہ وسلم and the believers from entering the House of God, performing the rites of ‘Umrah, and offering sacrifices. They argued: if these people—who have killed our fathers and brothers in battle—enter our land and homes and then return safely, what will the Arabs say about us, and what will remain of our prestige? It was precisely this arrogance, pride, and جاهلی zeal that even prevented them from accepting the writing of “بسم الله الرحمن الرحيم” at the beginning of the treaty of Ḥudaybiyyah. Instead, they insisted upon “بسمك اللهم,” even though their own traditions dictated that the House of God should be open to all, and that Makkah was a sanctuary of peace—so much so that even if a person encountered the killer of his father within its bounds, he would not oppose him. Through such behavior, they violated both the sanctity of the House of God and the sacredness of the sanctuary, while also abandoning their own customs, and placing a thick veil between themselves and the truth. Such are the destructive effects of the zeal of jāhiliyyah. The term “ḥamiyyah” is derived from the root “ḥamā,” meaning heat—whether that of fire, the sun, or the human body. Hence, fever is termed “ḥummā,” and states of anger, pride, and inflamed tribalism are also described as “ḥamiyyah.” This condition is particularly prevalent among ignorant communities and often becomes the cause of warfare and bloodshed. In contrast, it is then stated: Allah sent down His tranquility upon His Messenger and upon the believers (فَأَنزَلَ اللهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ). This tranquility—arising from faith and trust in Allah—called them toward self-restraint and emotional control, extinguishing the fire of anger within them, and enabling them to safeguard their lofty objectives. Thus, they agreed to replace “بسم الله الرحمن الرحيم” with “بسمك اللهم” at the beginning of the treaty; they consented to omit the title “رسول الله” from the name of the Prophet; and despite their deep attachment to the visitation of the House of God and the rites of ‘Umrah, they accepted returning from Ḥudaybiyyah to Madīnah. They also agreed to sacrifice their camels at that place and exit the state of iḥrām without completing the usual rites. Indeed, they exercised self-control and patience in the face of all these outwardly unfavorable developments—situations which, had the zeal of jāhiliyyah prevailed, would have sufficed to ignite war. Yes, the culture of jāhiliyyah calls toward zeal, partisanship, and blind anger, whereas the culture of Islam calls toward composure, tranquility, and self-discipline. It is then added: And He made binding upon them the word of taqwā, and they were more entitled to it and worthy of it (وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا). Here, “kalimah” signifies “spirit,” meaning that Allah instilled within them the spirit of taqwā. Some have interpreted “kalimat al-taqwā” as referring to a divine ordinance or criterion, but the more appropriate meaning is that of an internal reality possessing an ontological dimension, arising from faith, tranquility, and a heartfelt connection with divine commands. In some narrations, “kalimat al-taqwā” has been interpreted as “لا إله إلا الله”; in others, it has been explained as faith itself. In a sermon of the Prophet صلی اللہ علیہ وآلہ وسلم it is stated: “We are the word of taqwā and the path of guidance.” Similarly, it is reported from Imām ‘Alī ibn Mūsā al-Riḍā علیہ السلام: “We are the word of taqwā and the firm rope of Allah.” It is evident that faith in nubuwwah and wilāyah completes the foundation of tawḥīd and knowledge of Allah, for these realities call toward Him and proclaim His unity. In any case, the believers, at this critical moment, did not fall into anger, agitation, or blind partisanship, nor did they allow the brilliant destiny that Allah had prepared for them in the event of Ḥudaybiyyah to be destroyed by the fires of ignorance and rage. For they were more deserving of taqwā and more worthy of it. It is clear that from a small, ignorant, and idolatrous group, nothing beyond جاهلی zeal could be expected. However, from these monotheistic believers—who had been nurtured under the teachings of the Qur’ān for a considerable period—such conduct was not expected. Rather, what was expected was precisely what they demonstrated: composure, taqwā, patience, and tranquility. Although it is possible that a few impatient individuals—still influenced by former customs—might have nearly disrupted this composure, the calmness and dignity of the Prophet صلى الله علیہ وآلہ وسلم extinguished that potential turmoil. Finally, the verse concludes: And Allah is ever All-Knowing of all things (وَكَانَ اللهُ بِكُلِّ شَيْءٍ عَلِيمً). He is fully aware of the evil intentions of the disbelievers and the purity of the believers’ hearts; accordingly, He bestows tranquility and taqwā upon the latter, while leaving the former in the throes of jāhilī zeal. For Allah’s grace and wrath are dispensed in accordance with the worthiness and disposition of each people.

As previously explained, “ḥamiyyah” is derived from the root “ḥamā,” signifying heat, and was later extended to denote anger, and further to imply a form of zeal characterized by arrogance, pride, and passionate partisanship. This term is sometimes employed in this negative sense—either explicitly qualified by jāhiliyyah or implicitly so—and at other times it is used in a positive and commendable sense, referring to rational zeal, dignified honor, and steadfastness in the pursuit of reform. Amīr al-Mu’minīn ‘Alī علیہ السلام, while criticizing his lethargic and rebellious companions, states: “ … أما دين يجمعكم ولاحمية تحمشكم ” “… Do you not possess a religion that may unite you, nor a zeal that may arouse you?” (Reference: Nahj al-Balāghah, sermon 39). However, this term is most commonly used in its condemnable sense. Thus, Amīr al-Mu’minīn علیہ السلام repeatedly employs it in this negative meaning in the sermon known as Khutbat al-Qāṣi‘ah, particularly in his critique of Iblīs, who is portrayed as the exemplar of arrogance. He states: “صدقه به أبناء الحمية وإخوان العصبية وفرسان الكبر والجاهلية” “It was affirmed by the sons of zeal, the brethren of partisanship, and the riders of pride and ignorance.” (Reference: Nahj al-Balāghah, sermon 192). In the same sermon, admonishing people against جاهلی prejudices, he further states: “فاطفئوا ما كمن فى قلوبكم من نيران العصبية وأحقاد الجاهلية، فإنما تلك الحمية تكون فى المسلم من خطرات الشيطان…” “Extinguish the sparks of partisanship and the rancor of jāhiliyyah that lie hidden in your hearts, for such zeal, pride, and unjust prejudice in a Muslim are nothing but among the impulses and whisperings of Shayṭān.” (Reference: Nahj al-Balāghah, sermon 192). There is no doubt that the presence of such a disposition within an individual or a society leads to decline and degradation. It casts a heavy veil over human reason and intellect, preventing sound understanding and clear discernment, and at times destroys all avenues of reform and well-being. Fundamentally, the transmission of erroneous customs from one community to another often occurs under the shadow of such جاهلی partisanship, and the opposition of deviant peoples to the Prophets and divine leaders has frequently arisen from this very tendency. In a narration reported from Imām ‘Alī ibn al-Ḥusayn علیہ السلام, when asked about “‘aṣabiyyah,” he replied: “العصبية التي يأثم عليها صاحبها أن يرى الرجل شرار قومه خيرا من خيار قوم آخرين… وليس من العصبية أن يحبّ الرجل قومه، ولكن من العصبية أن يعين قومه على الظلم” “The form of partisanship for which a person incurs sin is that he considers the wicked people of his own group to be better than the virtuous people of another group. Loving one’s people is not partisanship; rather, partisanship is to assist one’s people in injustice.” (Reference: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 73, ḥadīth 70). The most effective means of combating this harmful trait and attaining deliverance from this destructive affliction lies in elevating the levels of thought, faith, culture, and civilization within every society. Indeed, the Qur’ān itself provides the remedy for this ailment in the very verse under discussion, where it contrasts this condition with the state of the believers—describing them as endowed with tranquility, composure, and the spirit of taqwā. Thus, wherever tranquility and taqwā prevail, there is no room for the zeal of jāhiliyyah; and wherever such zeal dominates, faith, tranquility, and taqwā cannot exist.

This verse also portrays another aspect of the narrative of Ḥudaybiyyah. The account is as follows: The Prophet صلى الله علیہ وآلہ وسلم saw a dream in Madīnah in which he was entering Makkah along with his companions to perform the rites of ‘Umrah. He conveyed this dream to the companions, and they all rejoiced greatly. However, since a group assumed that the fulfillment of this dream would occur in that very year, when Quraysh obstructed their entry into Makkah at Ḥudaybiyyah, doubt and hesitation arose among them. They began to wonder: could the Prophet’s dream possibly be incorrect? Did it not signify that we would be honored with the visitation of the House of God? What, then, has become of that promise, and where is that divine dream? In response, the Prophet صلى الله علیہ وآلہ وسلم said: did I ever tell you that this dream would be realized in this very year? The above verse was revealed on the way back to Madīnah, affirming that this dream was true and that its realization was certain and definite. It states: Allah has indeed fulfilled for His Messenger the vision in truth (لَقَدْ صَدَقَ اللهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ). Then it adds: you shall certainly enter al-Masjid al-Ḥarām, if Allah wills, in complete security, with your heads shaved or your hair shortened, and without fear (لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَاءَ اللهُ آمِنِينَ مُحَلِّقِينَ رُؤُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ). But Allah knew what you did not know (فَعَلِمَ مَا لَمْ تَعْلَمُوا). Thus, in this delay there was a wisdom, and prior to that He granted a near victory (فَجَعَلَ مِن دُونِ ذَلِكَ فَتْحًا قَرِيبًا).

1. By paying attention to the fact that in “لَتَدْخُلُنَّ” the “lām” is a lām of oath and the “nūn” at its end is for emphasis, it becomes clear that this is a definite and certain promise concerning the future, and an explicit miraculous prophecy regarding the performance of the rites of ‘Umrah in complete security. As will be evident, this prophecy was fulfilled in the very next year, in the same month of Dhū al-Qa‘dah, when the Muslims performed the rites of ‘Umrah in precisely this manner. 2. The phrase “إِن شَاءَ اللهُ” here may serve as a form of instruction for the believers that when speaking about future events, they should not neglect to rely upon the divine will, and should not regard themselves as independent or self-sufficient in their affairs. It is also possible that it refers to those whom Allah had destined for this success—the attainment of the visitation of the House of God in the near future—and it alludes to the condition of steadfastness upon tawḥīd, tranquility, and the spirit of taqwā. Another possibility is that it refers to individuals whose lifespans would end before that time, such that not all would be able to partake in the fulfillment of this promise. These interpretations are not mutually exclusive and can be harmonized. 3. According to many exegetes, the phrase “فَتْحًا قَرِيبًا” refers to Ṣulḥ Ḥudaybiyyah itself, which the Qur’ān has described as “fatḥ mubīn,” and which indeed served as the prelude to entering al-Masjid al-Ḥarām in the following year. However, another group interprets it as referring to the conquest of Khaybar. The word “qarīban” appears more closely aligned with the conquest of Khaybar, as it occurred shortly before the realization of the dream. Moreover, in verse 18 of the same sūrah, where Bay‘at al-Riḍwān is mentioned, the expression “فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا” appears, and, as already explained and maintained by most exegetes, it refers to the conquest of Khaybar. The contextual indications there also support this understanding. Given that the verse under discussion is in harmony with that one, it is reasonable to conclude that both expressions point to the same meaning. 4. The phrase “مُحَلِّقِينَ رُؤُوسَكُمْ وَمُقَصِّرِينَ” (having shaved your heads or shortened your hair) alludes to one of the rituals of ‘Umrah, known as “taqṣīr,” through which the state of iḥrām is concluded. Some have taken this verse as evidence for permissibility (takhyīr) between shaving the head and shortening the hair during the completion of iḥrām, since combining both is not obligatory. 5. The expression “فَعَلِمَ مَا لَمْ تَعْلَمُوا” (Allah knew what you did not know) points to the profound wisdom concealed within the treaty of Ḥudaybiyyah, which became manifest over time. Through it, the foundations of Islam were strengthened, its reputation spread widely, and accusations that Muslims were inclined toward warfare were dispelled. Consequently, Muslims gained the freedom to conquer Khaybar, to dispatch envoys throughout the Arabian Peninsula, and the Prophet صلى الله علیہ وآلہ وسلم was able to send his historic letters to the rulers of the world. These were realities unknown to the general populace, but fully known to Allah. 6. The verse also involves the concept of “ru’yā” (vision), referring to the true dream of the Prophet صلى الله علیہ وآلہ وسلم—one of the branches of divine revelation—similar in nature to the vision of Ibrāhīm علیہ السلام concerning the sacrifice of his son, as mentioned in Sūrah al-Ṣāffāt. Such visions form part of prophetic revelation. 7. This verse constitutes one of the instances of unseen knowledge (akhbār ghaybiyyah) in the Qur’ān, serving as evidence of its divine origin and as a miracle of the Prophet صلى الله علیہ وآلہ وسلم. With definitive emphasis, it foretells entry into al-Masjid al-Ḥarām and the performance of the rites of ‘Umrah in the near future. It also foretells a “near victory” preceding it. Both of these prophecies were indeed fulfilled: the account of the conquest of Khaybar has already been discussed, and the account of “‘Umrat al-Qaḍā’” further confirms the realization of this promise.

“‘Umrat al-Qaḍā’” is the very ‘Umrah that the Prophet صلى الله علیہ وآلہ وسلم performed one year after the event of Ḥudaybiyyah, that is, in the month of Dhū al-Qa‘dah in the seventh year after Hijrah—precisely one year after the time when the polytheists had prevented him from entering al-Masjid al-Ḥarām. It is called by this name because it was regarded as the fulfillment of the ‘Umrah that had been deferred in the previous year. The matter may be explained as follows: one of the clauses of the Treaty of Ḥudaybiyyah stipulated that in the following year the Muslims would be free to perform the rites of ‘Umrah and visit the House of God, on the condition that they would not remain in Makkah for more than three days. During this period, the leaders of Quraysh and the well-known polytheists would withdraw from the city—both to prevent potential confrontation and to avoid witnessing a scene of monotheistic worship that, due to their inherited partisanship and tribal sentiment, they were not able to tolerate. According to some historical accounts, the Prophet صلى الله علیہ وآلہ وسلم set out with his companions in the state of iḥrām and brought sacrificial camels with him. When he reached near Ẓahrān, he dispatched one of his companions, Muḥammad ibn Maslamah, ahead of him with horses of good quality and arms. When the polytheists observed this preparation, they became deeply alarmed and assumed that he intended to engage them in battle and thereby violate the ten-year treaty. News of this reached the people of Makkah. However, when the Prophet صلى الله علیہ وآلہ وسلم approached Makkah, he ordered that all arrows, spears, and other weapons be set aside at a place known as Yājaj, and he himself and his companions entered Makkah only with sheathed swords. When the people of Makkah witnessed this, they expressed satisfaction that the conditions of the agreement had been fulfilled. Indeed, this step also served as a warning to the polytheists that, should they attempt treachery or conspiracy, the Muslims were fully capable of confronting them. The leaders of Quraysh withdrew from Makkah so as not to witness these scenes, which they found distressing. Meanwhile, the rest of the inhabitants of Makkah—men, women, and children—gathered along the routes, upon rooftops, and around the Ka‘bah to observe the Muslims and their performance of the rites of ‘Umrah. The Prophet صلى الله علیہ وآلہ وسلم entered Makkah with dignity and majesty, accompanied by numerous sacrificial camels, and he treated the people of Makkah with utmost courtesy and respect. He instructed the Muslims that during ṭawāf they should move briskly and partially uncover their shoulders so that their strength and physical vigor would be visible. This demonstration left a deep impression upon the minds and sentiments of the people of Makkah as clear evidence of the power and vitality of the Muslims. In its totality, ‘Umrat al-Qaḍā’ was both an act of devotion and a display of strength. Indeed, it may be said that the seed of the conquest of Makkah—which occurred in the following year—was sown during this very occasion. It fully prepared the ground for the eventual submission of Quraysh before Islam. This condition proved so displeasing to the leaders of Quraysh that, upon the completion of the stipulated three days, they sent someone to the Prophet صلى الله علیہ وآلہ وسلم requesting that, in accordance with the treaty, he should depart from Makkah without delay. It is noteworthy that during this period, the Prophet صلى الله علیہ وآلہ وسلم entered into marriage with a widow from among the women of Makkah, who was related to some of the Quraysh leaders. This step was intended, in accordance with Arab custom, to strengthen social ties and reduce hostility and opposition. When the request for departure was presented to him, the Prophet صلى الله علیہ وآلہ وسلم expressed his desire to host a feast in connection with this marriage and to invite them as well. Such an act would have left a significant and positive impression upon their hearts. However, they declined the invitation, and it was formally rejected.

See ayat 29 for tafseer.

In these two verses—which constitute the concluding verses of Sūrah al-Fatḥ—reference is made to two further matters connected with fatḥ mubīn, that is, Ṣulḥ Ḥudaybiyyah. One pertains to the universalization of Islam, and the other to the description of the qualities of the Companions of the Prophet صلى الله علیہ وآلہ وسلم and the divine promise concerning them. First, it states: He it is Who has sent His Messenger with guidance and the religion of truth, that He may cause it to prevail over all religion; and Allah suffices as a witness (هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدى‏ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفى‏ بِاللهِ شَهِيدًا). This is a clear and decisive promise from Allah concerning the ultimate supremacy of Islam over all religions. That is, if Allah, through the vision granted to the Prophet, has informed you of your success and of your entrance into al-Masjid al-Ḥarām in complete peace and security, and if He gives you glad tidings of a “near victory,” then you should not be surprised; this is only the beginning. Ultimately, Islam will become universal and will prevail over all other religions. This is so because the Prophet’s mission is based upon guidance (أَرْسَلَ رَسُولَهُ بِالْهُدى‏) and his religion is the religion of truth (وَدِينِ الْحَقِّ). Any impartial observer can perceive its truth in the āyāt of the Qur’ān, in its individual and social laws, in its judicial and political system, and in its ethical and human teachings, as well as in its precise and accurate prophecies concerning the future. Thus, the strength of Islam’s reasoning and its fertile teachings necessitate that it will ultimately eradicate polytheistic religions and subdue distorted celestial traditions, drawing hearts toward itself through its profound spiritual attraction. Exegetes have differed regarding whether this dominance refers to intellectual and logical supremacy or to outward, political, and military dominance. One group holds that it refers to logical and argumentative supremacy, which has already been realized, since Islam surpasses all other religions in proof and reasoning. Another group understands it in the sense of external victory and political ascendancy, and considers the usage of the verb “yuzhirahu” as indicative of such outward dominance. The phrase “وَكَفى‏ بِاللهِ شَهِيدًا” indicates that no further witness is required for this promise; the testimony of Allah alone suffices. Similarly, the affirmation of the Prophet’s رسالت does not require the acknowledgment of individuals such as Suhayl ibn ‘Amr; their refusal to accept it only constitutes their own loss. In the final verse, the Qur’ān presents a vivid portrayal of the Companions of the Prophet صلى الله علیہ وآلہ وسلم and those who follow his path, as described in the Torah and the Gospel. This constitutes both an honor for those who displayed steadfastness at Ḥudaybiyyah and a lesson for all Muslims throughout history. It begins: Muḥammad is the Messenger of Allah (مُحَمَّدٌ رَّسُولُ اللَّهِ)—whether or not individuals such as Suhayl accept this reality. Allah Himself has borne witness to his messengership. Then, describing his companions, it outlines five key characteristics: First: those with him are firm and resolute against the disbelievers (وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ). Second: they are compassionate and merciful among themselves (رُحَمَاءُ بَيْنَهُمْ). Thus, they combine severity toward the enemies of truth with mercy and affection toward their fellow believers. Third: you see them continually in the state of bowing and prostrating (تَرَاهُمْ رُكَّعًا سُجَّدًا), indicating constant devotion and submission before Allah. Fourth: they seek the فضل of Allah and His pleasure (يَبْتَغُونَ فَضْلًا مِّنَ اللهِ وَرِضْوَانًا), demonstrating sincerity of intention and detachment from ostentation or worldly reward. Fifth: their mark is upon their faces from the effect of prostration (سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ), indicating a visible spiritual radiance reflecting their humility and devotion. After mentioning these qualities, it adds: that is their description in the Torah (ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ). Then, presenting their description in the Gospel, it states: and their likeness in the Gospel is like a seed that sends forth its shoots, then strengthens them, then grows firm, and stands upon its stalk, delighting the sowers (وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ…). This metaphor conveys their dynamic growth: they begin as a small group, then develop strength, become firm, and expand until their flourishing astonishes observers. The qualities described in the Torah emphasize their internal and external characteristics, whereas those in the Gospel highlight their progressive growth and development. Finally, it states: so that He may enrage the disbelievers by them (لِيَغِيظَ بِهِمُ الْكُفَّارَ). And it concludes: Allah has promised forgiveness and a great reward to those among them who believe and perform righteous deeds (وَعَدَ اللهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا). The phrase “مِنْهُم” indicates that this promise applies to those who persevere in faith and righteous action. It does not include those who later diverge from this path. Thus, the promise is conditional upon the استمرار of ایمان and عمل صالح. Moreover, the expression “وَالَّذِينَ مَعَهُ” does not refer merely to physical companionship, for even the hypocrites shared outward association with the Prophet. Rather, it denotes those who accompany him in faith, character, and practice. Accordingly, this verse cannot be taken as an unconditional general statement regarding all who were contemporaries or companions in a physical sense, but rather applies specifically to those who remain steadfast upon his path in belief and action.

Among the scholars and thinkers of Ahl al-Sunnah, it is widely held that the Companions of the Messenger صلى الله علیہ وآلہ وسلم possess a unique distinction over all other members of the Ummah: they are all regarded as pure and free from blemish. It is maintained that no criticism or objection against any of them is permissible, and that speaking ill of them is absolutely forbidden—indeed, according to some opinions, it even constitutes disbelief. In order to establish this view, reference is made to certain Qur’ānic verses, among them the verse under discussion, which states that Allah has promised forgiveness and a great reward to those among them who believe and perform righteous deeds. Likewise, the verse in Sūrah al-Tawbah (100), after mentioning the Muhājirīn and the Anṣār, declares: “رَضِيَ اللهُ عَنْهُمْ وَرَضُوا عَنْهُ” — “Allah is pleased with them, and they are pleased with Him.” However, if one sets aside prior assumptions, there are clear indications that call this widely held view into question: 1. The phrase “رَضِيَ اللهُ عَنْهُمْ وَرَضُوا عَنْهُ” in Sūrah al-Tawbah is not restricted solely to the Muhājirīn and Anṣār. The verse also includes the expression “الَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ,” which encompasses all those who follow them in righteousness until the Day of Resurrection. Just as the later followers (tābi‘īn), if they remain on the path of faith and beneficence and then at some point deviate into disbelief or wrongdoing, will fall outside the scope of divine pleasure, so too must the same principle apply to the Companions. Indeed, in the final verse of Sūrah al-Fatḥ, the promise is explicitly conditional upon faith and righteous action; should these qualities cease to be present, inclusion within divine satisfaction necessarily ceases as well. In other words, the condition of “iḥsān” applies both to followers and to those followed. Whoever among either abandons this path will no longer remain encompassed within divine pleasure. 2. Islamic narrations indicate that although the Companions possessed the honor of association with the Prophet صلى الله علیہ وآلہ وسلم, those who come later and are characterized by firm faith and righteous deeds may, in certain respects, surpass them. In a ḥadīth, the Prophet صلى الله علیہ وآلہ وسلم said: “أنتم أصحابي، وإخواني الذين يأتون بعدي، آمنوا بي ولم يروني…” “You are my companions, but my brethren are those who will come after me, who will believe in me without having seen me.” He further stated that the righteous among them will receive the reward of fifty among you, explaining that this is because the Companions had conditions that assisted them in doing good. (Reference: Tafsīr Rūḥ al-Bayān). Similarly, in Ṣaḥīḥ Muslim it is narrated that the Prophet صلى الله علیہ وآلہ وسلم expressed a desire to see “his brothers,” meaning those who would come after him. Reason also supports this view: those who did not directly benefit from the immediate presence and instruction of the Prophet, yet attain an equivalent or higher level of faith and righteous action, may be considered superior in that respect. 3. Historical evidence further indicates that not all Companions maintained the same path. Some deviated either during the lifetime of the Prophet or after his passing. How can it be asserted that those who initiated conflicts such as the Battle of Jamal, leading to the killing of many Muslims and drawing swords against the rightful successor of the Prophet, are free from wrongdoing? Likewise, how can those who participated in Ṣiffīn and Nahrawān, engaging in armed conflict and causing extensive bloodshed, be regarded as entirely encompassed within divine approval? It is even more remarkable that some attempt to justify these actions by claiming that they were based on ijtihād, asserting that a mujtahid is excused. If such grave actions can be justified in this manner, then by the same logic, no perpetrator of serious wrongdoing could be held accountable, since it could always be claimed that he acted based on ijtihād. In reality, in conflicts such as Jamal, Ṣiffīn, and Nahrawān, two opposing groups confronted one another, and it is logically impossible that both were upon the truth simultaneously. Therefore, how can both be considered as equally fulfilling the criteria of divine pleasure? Moreover, similar justifications are not applied to other historical cases—such as the “Ahl al-Riddah”—who are instead judged as having erred decisively. In summary, it appears that the doctrine of the absolute sanctification of all Companions developed, at least in part, as a political construct to safeguard certain positions and to preclude criticism. However, such a position does not fully align with reason nor with established historical evidence. It would therefore be more appropriate to maintain due respect for the Companions of the Messenger صلى الله علیہ وآلہ وسلم and for those who faithfully followed his path, while at the same time evaluating them according to the معیار provided by the Qur’ān itself—namely, the معيار of enduring faith and righteous action, which was the very criterion employed by the Prophet صلى الله علیہ وآلہ وسلم in assessing individuals.

In Islamic narrations transmitted in the interpretation of the final verse, there is considerable emphasis upon the principle of “رُحَمَاءُ بَيْنَهُمْ.” Among these is a ḥadīth reported from Imām Ṣādiq علیہ السلام, in which he states: “المُسلِمُ أَخُو المُسلِمُ، لَا يظلمه، وَلَا يخذلُه، وَلَا يخوفه، وَيحقّ عَلى المُسلِمُ الإِجتِهَادُ فِى التّواصل، وَالتّعاون على التّعاطِف، وَالمُواسَاة لِأهل الحاجة، وَتَعاطِف بَعضُهُم على بعضٍ، حتّى تكونوا كَمَا أَمَركُم الله عزّوَجلّ: رُحَمَاءُ بَینَھُم، متراحمين، مغتمين لما غاب عنكم من أمرهم، على ما مضى عليه معشر الأنصار على عهد رسول الله (ص):” “The Muslim is the brother of the Muslim: he does not oppress him, does not abandon him, and does not cause him fear. It is incumbent upon a Muslim to strive in maintaining bonds, cooperation in mutual compassion, and supporting those in need; to show affection toward one another, so that, in accordance with the divine command ‘رُحَمَاءُ بَيْنَهُمْ,’ love and kindness may prevail among you, such that you are concerned even about their affairs in their absence—just as the Anṣār were during the time of the Messenger of Allah.” (Reference: Uṣūl Kāfī, as cited in Tafsīr Nūr al-Thaqalayn, vol. 5, p. 77, ḥadīth 91). It is, however, striking that Muslims of the present age have distanced themselves from the effective guidance of this verse and from the characteristics that exemplify true believers and the companions of the Messenger of Allah. At times, they even become adversaries to one another, engaging in enmity and bloodshed to a degree that even the enemies of Islam may not have exhibited. At other times, they establish relations of intimacy with disbelievers as though they share a bond of common origin. There is no trace of those states of رکوع and سجود, nor of those pure intentions and striving for “ابتغاء فضل الله,” nor of the آثار of سجود upon the faces, nor that growth, emergence, strengthening, and standing firm upon their own foundations. It is remarkable that the more distant we become from these Qur’ānic principles, the more we are afflicted by suffering, humiliation, and degradation, yet we fail to recognize the source of these afflictions. Once again, the prejudices of jāhiliyyah obstruct reflection, reconsideration, and a return to the Qur’ān. O Allah, awaken us from this deep and perilous slumber. O Lord, grant us the ability to revive within ourselves the moral qualities of the true companions and supporters of the Prophet, as described in these verses. O God, grant us firmness against enemies, affection toward friends, submission and رضا to Your command, attentiveness to Your special favors, and the ability to strive for the flourishing, development, and expansion of the Islamic community. O Lord, we seek from You fatḥ mubīn, by the shadow of which our society may come into motion, and through which we may present the life-giving teachings of this religion to humanity in this age—a time in which the need for spirituality is greater than ever—so that day by day new hearts may enter into the obedience of Islam, and we may conquer new realms within the domains of hearts. Āmīn, O Lord of the worlds.