Surah 48. Al-Fath

1.

Verily We have granted thee a manifest Victory: ⁴⁸⁶⁶

This is best referred to the Treaty of Hudaibiya, for which see the Introduction to this Sura. By this Treaty the Makkan Quraish, after many years of unrelenting conflict with Islam, at length recognised Islam as (what they thought) an equal power with themselves. In reality the door was then opened for the free spread of Islam throughout Arabia and thence through the world.

2.

That Allah may forgive thee thy faults of the past and those to follow; fulfil His favor to thee; and guide thee on the Straight Way; ⁴⁸⁶⁷

See n. 4428 to xi. 55, and Cf. xlvii, 19. Any mistakes of the past were now rectified, and any future ones prevented by the free scope now offered, by the act of the Quraish Pagans themselves, to the recognition and free promulgation of Islam.

3.

And that Allah may help thee with powerful help. ⁴⁸⁶⁸

Three objects or results of the Treaty are mentioned: (1) forgiveness, which is equivalent to Mercy, (2) fulfilment of the dignity of Prophethood with the dignity of an effective and recognised position in Arabia; (3) opening up a straight way leading to Islam, by access to Makkah from next year, Makkah being the symbolic centre of Islam. These three are summed up in the comprehensive phrase "powerful (or effective) help".

4.

It is He who sent down Tranquillity into the hearts of the Believers that they may Add Faith to their Faith; for to Allah belong the Forces of the heavens and the earth; and Allah is full of Knowledge and Wisdom; ^{4869 4870 4871}

The results were achieved by tranquillity, calmness, and cool courage among the 1400 to 1500 unarmed men who accompanied the Prophet to Hudaibiya and who were threatened with violence by the excited Quraish leaders of Makkah.

It is a casuistical question to ask. Are there degrees in Faith? The plain meaning is that believers will see one Sign of Allah after another, and with each their Faith is confirmed. During all the long years of persecution and conflict they had Faith, but when they see their old enemies actually coming out to negotiate with them, their Faith is justified, fulfilled, and confirmed: and they turn in gratitude to Allah.

There are visible forces which you see in the physical world. Men fight with armed forces, and the Muslims had to defend themselves with arms also, and not without success.

5.

That He may admit the men and women who believe to Gardens beneath which rivers flow to dwell therein for aye and remove their ills from them; and that is in the sight of Allah the highest achievement (For man) ⁴⁸⁷²

This clause is coordinated to the previous clause, "'That they may add Faith to their Faith". The intervening words, "For to Allah...and Wisdom" are parenthetical. The third coordinate clause comes in the next verse, "And that He may punish...". The skeleton construction will be, "Allah sends down calm courage to Believers in order that they may be confirmed in their Faith; that they may qualify for the Bliss of Heaven; and that the evil ones may receive the punishment they deserve."

6.

And that He may punish the Hypocrites men and women and the Polytheists men and women who imagine an evil opinion of Allah. On them is a round of Evil: the Wrath of Allah is on them: He has cursed them and got Hell ready for them: and evil is it for a destination. ^{4873 4874}

They will be encircled (or hemmed in) by Evil.

That is, deprived them of His Grace, on account of their continued rejection of it.

7.

For to Allah belong the Forces of the heavens and the earth; and Allah is Exalted in Power Full of Wisdom. ⁴⁸⁷⁵

These words are repeated (with a slight change) from the parenthetical clause in verse 4. to emphasize the assertion as a substantive proposition, that fighting and visible forces in the physical world are not the only forces with which Allah works out His Plan. The invisible forces are more important as they were at Hudaibiya. The slight difference is instructive; in the parenthetical clause, Allah's Knowledge was emphasized, and in the substantive clause it is Allah's Power. Knowledge plans, and Power executes.

8.

We have truly sent thee as a witness as a bringer of Glad Tidings and as a Warner: ⁴⁸⁷⁶

The Prophet came in order to establish Faith in Allah and true worship. We can view him in three capacities: (1) as a witness to help the weak if they were oppressed and check the strong if they did wrong; (2) as a giver of the Glad Tidings of Allah's Grace and Mercy to those who repented and lived good lives; and (3) as one who warned sinners of the consequences of their sin. A) The words "assist and honour" refer to the Prophet (peace be on him) whereas in the phrase "celebrating praise" clearly the reference is to Allah.

9.

In order that ye (o men) may believe in Allah and His Apostle that ye may assist and honor Him and celebrate his praises morning and evening. ⁴⁸⁷⁶

The Prophet came in order to establish Faith in Allah and true worship. We can view him in three capacities: (1) as a witness to help the weak if they were oppressed and check the strong if they did wrong; (2) as a giver of the Glad Tidings of Allah's Grace and Mercy to those who repented and lived good lives; and (3) as one who warned sinners of the consequences of their sin. A) The words "assist and honour" refer to the Prophet (peace be on him) whereas in the phrase "celebrating praise" clearly the reference is to Allah.

10.

Verily those who plight their fealty to thee do no less than plight their fealty to Allah: the Hand of Allah is over their hands: Then anyone who violates His oath does so to the harm of his own soul and anyone who fulfills what he has covenanted with Allah Allah will soon grant him a great Reward. ⁴⁸⁷⁷

In the Hudaibiya negotiations, when it was uncertain whether the Quraish would treat well or ill the Prophet's delegate to Makkah, there was a great wave of feeling in the Muslim camp of 1400 to 1500 men. They came with great enthusiasm and swore their fealty to the Prophet, by placing hand on hand according to the Arab custom: see paragraph 3 of the Introduction to this Sura. This in itself was a wonderful demonstration of moral and material strength, a true Victory: it is called Bai'at ur Ridhwan (Fealty of Allah's Good Pleasure) in Islamic History. They placed their hands on the Prophet's hand, but the Hand of Allah was above them, and He accepted their Fealty. 'Alaihu is an archaic form for 'Alaihi.

11.

The desert Arabs who lagged behind will say to thee: "We were engaged in (looking after) our flocks and herds and our families; do thou then ask forgiveness for us." They say with their tongues what is not in their hearts. Say: "Who then has any power at all (to intervene) on your behalf with Allah if His will is to give you some loss or to give you some profit? but Allah is well acquainted with all that ye do. ^{4878 4879 4880}

When the Prophet started from Madinah on the Makkah journey which ended in Hudaibiya, he asked all Muslims to join him in the pious undertaking, and he had a splendid response. But some of the desert tribes hung back and made excuses. Their faith was but lukewarm, and they did not want to share in any trouble which the Makkah might give to the unarmed Muslims on pilgrimage. Their excuse that they were engaged in looking after their flocks and herds and their families was an after-thought, and in any case made after the return of the Prophet and his party with enhanced prestige to Madinah.

They said this with their tongues, but no thought of piety was in their hearts.

Their false excuse was based on a calculation of worldly profit and loss. But what about the spiritual loss in detaching themselves from the holy Prophet or spiritual profit in joining in the splendidly loyal feelings of service and obedience which were demonstrated at Hudaibiya? And in any case they need not think that all their real and secret motives were not known to Allah.

12.

"Nay ye thought that the Apostle and the Believers would never return to their families; this seemed pleasing in your hearts and ye conceived an evil thought for ye are a people lost (in wickedness)." ⁴⁸⁸¹

Their faith was so shaky that they thought the worst would happen, and that the Makkan Quraish would destroy the unarmed band. In their heart of hearts they would not have been sorry, because they were steeped in wickedness and rejoiced in the sufferings of others. But such persons will burn in the fire of their own disappointment.

13.

And if any believe not in Allah and His Apostle We have prepared for those who reject Allah a Blazing Fire!

14.

To Allah belongs the dominion of the heavens and the earth: He forgives whom He wills and He punishes whom He wills: but Allah is Oft- Forgiving Most Merciful. ⁴⁸⁸²

Evil must inevitably have its punishment, but there is one way of escape, viz., through repentance and the Mercy of Allah. Allah's Justice will punish, but Allah's Mercy will forgive; and the Mercy is the predominant feature in Allah's universe: "He is Oft-Forgiving, Most Merciful."

15.

Those who lagged behind (will say) when ye (are free to) march and take booty (in war): "Permit us to follow you." They wish to change Allah's decree: Say: "Not thus will ye follow us: Allah has already declared (this) beforehand": then they will say "but ye are jealous of us." Nay but little do they understand (such things). ^{4883 4884 4885 4886}

Now comes out another motive behind the minds of the laggards. The journey for pilgrimage had no promise of war booty. If at any future time there should be a promise of booty they would come! But that is to reverse Allah's law and decree. Jihad is not for personal gain or booty: see S. viii. and Introduction to S. viii., paragraph 2. On the contrary Jihad is hard striving, in war and peace, in the Cause of Allah.

Not thus: i.e., not on those terms; not if your object is only to gain booty.

See viii. 1, and n. 1179.

The desert Arabs loved fighting and plunder and understood such motives for war. The higher motives seemed to be beyond them. Like ignorant men they attributed petty motives or motives of jealousy if they were kept out of the vulgar circle of fighting for plunder. But they had to be schooled, and they were schooled to higher ideas of discipline, self-sacrifice, and striving hard for a Cause.

16.

Say to the desert Arabs who lagged behind: "Ye shall be summoned (to fight) against a people given to vehement war: then shall ye fight or they shall submit. Then if ye show obedience Allah will grant you a goodly reward but if ye turn back as ye did before He will punish you with a grievous Penalty." ^{4887 4888 4890}

While they are reproached for their supineness in the march which led to Hudaibiya, where there was danger but no prospect of booty, they are promised, if they learn discipline, to be allowed to follow the Banner of Islam where (as happened later in the Persian and Byzantine Wars) there was real fighting with formidable and well-organised armies.

Cf. xxvii. 33.

There may be neither fighting nor booty. But all who obey the call to Jihad with perfect discipline will get the Rewards of the Hereafter. The blind, the maimed, and the infirm will of course be exempted from active compliance with the Call, but they can render such services as are within their power, and then they will not he excluded from the reward.

17.

No blame is there on the blind nor is there blame on the lame nor on one ill (if he joins not the war): but he that obeys Allah and His Apostle (Allah) will admit him to Gardens beneath which rivers flow; and he who turns back (Allah) will punish him with a grievous Penalty. ⁴⁸⁹⁰

There may be neither fighting nor booty. But all who obey the call to Jihad with perfect discipline will get the Rewards of the Hereafter. The blind, the maimed, and the infirm will of course be exempted from active compliance with the Call, but they can render such services as are within their power, and then they will not he excluded from the reward.

18.

Allah's Good Pleasure was on the believers when they swore Fealty to thee under the Tree: He knew what was in their hearts and He sent down tranquillity to them and He rewarded them with a speedy Victory; ^{4891 4892 4893 4894 4895}

The noun from the verb radhiya is Ridhwan (Good Pleasure); hence the name of this Bai'at, Bai'at ur Ridhwan, the Fealty of Allah's Good Pleasure: see n. 4877 to xlviii. 10.

The great ceremony of the Fealty of Allah's Good Pleasure took place while the holy Prophet sat under a tree in the plain of Hudaibiya.

Or tested: see n. 4855 to xlvii. 31.

Sakina=Peace, calm, sense of security and confidence, tranquillity. Cf. above xlviii. 4, and n. 4869. The same word is used in connection with the battle of Hunain in ix. 26, and in connection with the Cave of Thaur at an early stage in the Hijrat: ix. 40.

The Treaty of Hudaibiya itself was a "speedy Victory": it followed immediately after the Bai'at.

19.

And many gains will they acquire (besides): and Allah is Exalted in Power Full of Wisdom.

20.

Allah has promised you many gains that ye shall acquire and He has given you these beforehand; and He has restrained the hands of men from you; that it may be a Sign for the Believers and that He may guide you to a Straight Path; ^{4896 4897 4898}

The gains so far seen from the Bai'at and their calm and disciplined behaviour were certainly great: in the rapid spread of Islam, in the clearance from the Sacred House of the idolatrous autocracy, and in the universal acceptance of the Message of Allah in Arabia.

The first fruits of the Bai'at were the victory or treaty of Hudaibiya, the cessation for the time being of the hostility of the Makkan Quraish, and the opening out of the way to Makkah. These things are implied in the phrase, "He has restrained the hands of men from you."

Hudaibiya (in both the Bai'at and the Treaty) was truly a sign-post for the Believers: it showed the solidarity of Islam, and the position which the Muslims had won in the Arab world.

21.

And other gains (there are) which are not within your power but which Allah has compassed: and Allah has power over all things. ⁴⁸⁹⁹

Other gains: these are usually referred to the later victories of Islam, but we must view them not merely in their political or material aspect, but chiefly in the rise of Islam as a world power morally and spiritually.

22.

If the Unbelievers should fight you they would certainly turn their backs; then would they find neither protector nor helper. ⁴⁹⁰⁰

Their morale was now truly broken.

23.

(Such has been) the practice. (Approved) of Allah already in the past: no change wilt thou find in the practice (approved) of Allah. ⁴⁹⁰¹

Cf. xxxiii. 62.

24.

And it is He who has restrained their hands from you and your hand from them in the midst of Mecca after that He gave you the victory over them. And Allah sees well all that ye do. ⁴⁹⁰²

Little incidents had taken place that might have plunged the Quraish and the Muslims from Madinah into a fight. On the one hand, the Quraish were determined to keep out the Muslims, which they had no right to do: and on the other hand, the Muslims, though unarmed, had sworn to stand together, and if they had counter-attacked they could have forced their entrance to the Ka'ba, the centre of Makkah. But Allah restrained both sides from anything that would have violated the Peace of the Sanctuary, and after the Treaty was signed, all danger was past.

25.

They are the ones who denied revelation and hindered you from the Sacred Mosque and the sacrificial animals detained from reaching their place of sacrifice. Had there not been believing men and believing women whom ye did not know that ye were trampling down and on whose account a crime would have accrued to you without (your) knowledge. (Allah would have allowed you to force your way but He held back your hands) that He may admit to His mercy whom He will. If they had been apart We should certainly have punished the Unbelievers among them with a grievous punishment. ^{4903 4903 4904 4905 4906}

The Muslims from Madinah had brought the animals for sacrifice with them, and had put on the Ihram or pilgrim's garb (see n. 217 to ii. 197), but they were not only prevented from entering Makkah, but were also prevented from sending the sacrificial animals to the place of sacrifice in Makkah, as they could have done under ii. 196. The sacrifice was therefore actually offered at Hudaibiya.

There were at the time in Makkah believing Muslims, men and women, and the faith of some of them was unknown to their brethren from Madinah. Had a fight taken place in Makkah, even though the Muslims had been successful, they would unwittingly have killed some of these unknown Muslims, and thus would unwittingly have been guilty of shedding Muslim blood. This was prevented by the Treaty.

Allah works according to His wise and holy Will and Plan, and not according to what seems to us, in the excitement of human life, to be the obvious course of things. By preventing a fight He saved many valuable lives, not only of Muslims but also of some who became Muslims afterwards and served Islam. He grants His Mercy on far higher standards than man in his limited horizon can see.

If the party from Madinah could have distinguished Muslims from non-Muslims among the Makkans, they might have been allowed to enter and punish the pagan Quraish for their inordinate vanity and gross breach of the unwritten law of the land. But in the actual circumstances the best solution was the Treaty of Hudaibiya.

26.

While the Unbelievers got up in their hearts heat and cant--the heat and cant of Ignorance--Allah sent down His tranquillity to His Apostle and to the Believers and made them stick close to the command of self-restraint; and well were they entitled to it and worthy of it. And Allah has full knowledge of all things. ^{4907 4908 4909}

While the Unbelievers were blustering and excited, and meticulously objected to introductory words such as "In the name of Allah, Most Gracious, Most Merciful (they did not like the titles), the Prophet remained calm and collected, and got the substance of their demands embodied in the Treaty without worrying about words. Even though the terms of the Treaty appeared to the companions, at first, to be unfair to Muslims, they remained faithful to their Leader and showed trust in his better judgment, a trust that was vindicated by the events that followed.

Cf. above xlviii. 18, and n. 4894.

It=Tranquillity. Their calmness amid much provocation was a gift of Allah; they had earned a right to it by their obedience and discipline, and showed themselves well worthy of it.

27.

Truly did Allah fulfil the vision for His Apostle: Ye shall enter the Sacred Mosque if Allah wills with minds secure heads shaved hair cut short and without fear. For He knew what ye knew not and He granted besides this a speedy victory. ^{4910 4911}

The Prophet had had a dream that he had entered the Sacred Mosque at Makkah, just before he decided on the journey which resulted in the Treaty of Hudaibiya. By it he and his people could enter next year without the least molestation and in the full customary garb, with head shaved or hair cut short, and all the customary minor rites of pilgrimage.

See above, xlviii. 18, and n. 4895.

28.

It is He who has sent His Apostle with Guidance and the Religion of Truth to proclaim it over all religion: and enough is Allah for a Witness. ⁴⁹¹²

The divine disposition of events in the coming of Islam and its promulgation by the holy Prophet are themselves evidence of the truth of Islam and its all-reaching character; for there is nothing which it has not influenced. See also lxi. 9, n. 5442.

29.

Muhammad is the Apostle of Allah; and those who are with him are strong against Unbelievers (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer) seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks (being) the traces of their prostration. This is their similitude in the Torah; and their similitude in the Gospel is: like a seed which sends forth its blade then makes it strong; it then becomes thick and it stands on its own stem (filling) the sowers with wonder and delight. As a result it fills the Unbelievers with rage at him. Allah has promised those among them who believe and do righteous deeds Forgiveness and a great Reward. ^{4913 4914 4915 4916 4917 4918}

Cf. ix. 128. The devotees of Allah wage unceasing war against evil, for themselves, and for others; but to their own brethren in faith-especially the weaker ones- they are mild and compassionate: they seek out every opportunity to sympathise with them and help them.

Their humility is before Allah and His Apostle and all who have authority from Allah, but they yield no power or pomp, nor do they worship worldly show or glitter. Nor is their humility before Allah a mere show for men.

The traces of their earnestness and humility are engraved on their faces, i.e., penetrate their inmost being, the face being the outward sign of the inner man. If we take it in its literal sense, the traces might mean the marks left by repeated prostration on their foreheads. Moreover, a good man's face alone shows in him the grace and light of Allah; he is gentle, kind and forbearing, ever helpful, relying on Allah and possessing a blessed Peace and Calmness (Sakina, xlviii. 26) that can come from no other source.

In the Book of Moses, which is now found in a corrupt form in the Pentateuch, the posture of humility in prayer is indicated by prostration: e.g., Moses and Aaron "fell upon their faces", Num. xvi. 22.

The similitude in the Gospel is about how the good seed is sown and grows gradually, even beyond the expectation of the sower: "the seed should spring and grow up, he knoweth not how; for the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear": Mark. iv. 27-28. Thus Islam was preached by the holy Prophet; the seed seemed to human eyes lost in the ground; but it put forth its shoot, and grew, and became strong, until it was able to stand on its own legs, and its worst enemies recognised its existence and its right to live. Note how much more complete the parable is in the Qur-an. The mentality of the sowers of the seed is expressed in beautiful terms: its growth and strength filled them "with wonder and delight."

I construe the particle "li" as expressing not the object, but the result. The result of the wonderful growth of Islam in numbers and strength was that its enemies were confounded, and raged furiously within their own minds, a contrast to the satisfaction, wonder, and delight of the Prophet and his Companions. The pronoun in "rage at them" of course refers to the Prophet and his Companions, and goes back to the earlier words, "on their faces" etc.