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Surah 48. Al-Fath

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48:11
سَيَقُولُ لَكَ ٱلْمُخَلَّفُونَ مِنَ ٱلْأَعْرَابِ شَغَلَتْنَآ أَمْوَٰلُنَا وَأَهْلُونَا فَٱسْتَغْفِرْ لَنَا ۚ يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ ۚ قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًۢا ۚ بَلْ كَانَ ٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرًۢا Sayaqoolu laka almukhallafoona mina alaAAr a bi shaghalatn a amw a lun a waahloon a fa i staghfir lan a yaqooloona bialsinatihim m a laysa fee quloobihim qul faman yamliku lakum mina All a hi shayan in ar a da bikum d arran aw ar a da bikum nafAAan bal k a na All a hu bim a taAAmaloona khabeer a n
Those of the bedouin who stayed behind9 will say unto thee: "[The need to take care of] our chattels and our families kept us busy: do then, [O Prophet,] ask God to forgive us!" [Thus,] they will utter with their tongues something that is not in their hearts.10 Say: "Who, then, has it in his power to avert from you aught that God may have willed,11 whether it be His will to harm you or to confer a benefit on you? Nay, but God is fully aware of what you do!
  - Mohammad Asad

Lit., "who were left behind": i.e., the bedouin belonging to the tribes of Ghifar, Muzaynah, Juhaynah, Ashja', Aslam and Dhayl, who, although allied with the Prophet and outwardly professing Islam, refused under various pretexts to accompany him on his march to Mecca (which resulted in the Truce of Hudaybiyyah), since they were convinced that the Meccans would give battle and destroy the unarmed Muslims (Zamakhshari). The excuses mentioned in the sequence were made after the Prophet's and his followers' successful return to Medina; hence the future tense, sayaqul.

Implying that the excuses which they would proffer would be purely hypocritical.

Lit., "has anything in his power [that could be obtained] in your behalf from God": a construction which, in order to become meaningful in translation, necessitates a paraphrase.

The beduin Arabs who stayed behind will soon say to you: "Our goods and families kept us occupied, so please ask forgiveness for us." They say with their tongues what is not in their hearts. Tell them: "Who can intervene on your behalf with Allah if it be His will to do you harm or He pleases to do you good? Allah is well aware of your actions.
  - Muhammad Farooq-i-Azam Malik
The nomadic Arabs, who stayed behind, will say to you 'O Prophet', 'We were preoccupied with our wealth and families, so ask for forgiveness for us.' They say with their tongues what is not in their hearts. Say, 'Who then can stand between you and Allah in any way, if He intends harm or benefit for you? In fact, Allah is All-Aware of what you do.
  - Mustafa Khattab
Those of the wandering Arabs who were left behind will tell thee: Our possessions and our households occupied us, so ask forgiveness for us! They speak with their tongues that which is not in their hearts. Say: Who can avail you aught against Allah, if he intend you hurt or intend you profit? Nay, but Allah is ever Aware of what ye do.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:12
بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ ٱلرَّسُولُ وَٱلْمُؤْمِنُونَ إِلَىٰٓ أَهْلِيهِمْ أَبَدًا وَزُيِّنَ ذَٰلِكَ فِى قُلُوبِكُمْ وَظَنَنتُمْ ظَنَّ ٱلسَّوْءِ وَكُنتُمْ قَوْمًۢا بُورًا Bal th anantum an lan yanqaliba a l rrasoolu wa a lmuminoona il a ahleehim abadan wazuyyina tha lika fee quloobikum wa th anantum th anna a l ssawi wakuntum qawman boor a n
Nay, you thought that the Apostle and the believers would never return to their kith and kin: and this seemed goodly to your hearts.12 And you entertained [such] evil thoughts because you have always been people devoid of all good!"
  - Mohammad Asad

Implying that the real sympathies of those bedouin were with the pagan Quraysh rather than with the Muslims.

Rather you thought that the Rasool and the believers would never return to their families; this fancy seemed pleasing to your hearts. You conceived evil thoughts and thus incurred damnation."
  - Muhammad Farooq-i-Azam Malik
The truth is: you thought that the Messenger and the believers would never return to their families again. And that was made appealing in your hearts. You harboured evil thoughts 'about Allah', and 'so' became a doomed people.'
  - Mustafa Khattab
Nay, but ye deemed that the messenger and the believers would never return to their own folk, and that was made fair seeming in your hearts, and ye did think an evil thought, and ye were worthless folk.
  - Marmaduke Pickthall
"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
  - Abdullah Yusuf Ali

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.

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48:13
وَمَن لَّمْ يُؤْمِنۢ بِٱللَّهِ وَرَسُولِهِۦ فَإِنَّآ أَعْتَدْنَا لِلْكَـٰفِرِينَ سَعِيرًا Waman lam yumin bi A ll a hi warasoolihi fainn a aAAtadn a lilk a fireena saAAeer a n
Now as for those who will not believe in God and His Apostle - verily, We have readied a blazing flame for all [such] deniers of the truth!
  - Mohammad Asad
He who does not believe in Allah and His Rasool, We have prepared a blazing fire for such unbelievers.
  - Muhammad Farooq-i-Azam Malik
And whoever does not believe in Allah and His Messenger, then We surely have prepared for the disbelievers a blazing Fire.
  - Mustafa Khattab
And as for him who believeth not in Allah and His messenger Lo! We have prepared a flame for disbelievers.
  - Marmaduke Pickthall
And if any believe not in Allah and His Apostle We have prepared for those who reject Allah a Blazing Fire!
  - Abdullah Yusuf Ali

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48:14
وَلِلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا Walill a hi mulku a l ssam a w a ti wa a lar d i yaghfiru liman yash a o wayuAAa thth ibu man yash a o wak a na All a hu ghafooran ra h eem a n
But God's is the dominion over the heavens and the earth: He forgives whomever He wills, and imposes suffering on whomever He wills - and [withal,] He is indeed much-forgiving, a dispenser of grace.13
  - Mohammad Asad

Implying that He may forgive even the most hardened sinners if they truly repent and mend their ways: an allusion to what the Prophet was to say according to verse {16}.

To Allah belongs the kingdom of the heavens and the earth: He forgives whom He pleases and He punishes whom He wills. Allah is All-Forgiving, Most Merciful.
  - Muhammad Farooq-i-Azam Malik
To Allah 'alone' belongs the kingdom of the heavens and the earth. He forgives whoever He wills, and punishes whoever He wills. And Allah is All-Forgiving, Most Merciful.
  - Mustafa Khattab
And Allah's is the Sovereignty of the heavens and the earth. He forgiveth whom He will, and punisheth whom He will. And Allah is ever Forgiving, Merciful.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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."

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48:15
سَيَقُولُ ٱلْمُخَلَّفُونَ إِذَا ٱنطَلَقْتُمْ إِلَىٰ مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ ۖ يُرِيدُونَ أَن يُبَدِّلُوا۟ كَلَـٰمَ ٱللَّهِ ۚ قُل لَّن تَتَّبِعُونَا كَذَٰلِكُمْ قَالَ ٱللَّهُ مِن قَبْلُ ۖ فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا ۚ بَلْ كَانُوا۟ لَا يَفْقَهُونَ إِلَّا قَلِيلًا Sayaqoolu almukhallafoona i tha in t alaqtum il a magh a nima litakhu th ooh a th aroon a nattabiAAkum yureedoona an yubaddiloo kal a ma All a hi qul lan tattabiAAoon a ka tha likum q a la All a hu min qablu fasayaqooloona bal ta h sudoonan a bal k a noo l a yafqahoona ill a qaleel a n
As soon as you [O believers] are about to set forth on a war that promises booty,14 those who stayed behind [aforetime] will surely say, "Allow us to go with you" - [thus showing that] they would like to alter the Word of God.15 Say: "By no means shall you go with us: God has declared aforetime16 [to whom all spoils shall belong]." Thereupon they will [surely] answer, "Nay, but you begrudge us [our share of booty]!" Nay, they can grasp but so little of the truth!
  - Mohammad Asad

Lit., "set forth to take booty": i.e., any expedition other than against the Quraysh of Mecca, with whom the Prophet had just concluded a truce. This is generally taken as an allusion to the forthcoming war against the Jews of Khaybar (in the year 7 H.), but the meaning may well be more general.

Evidently a reference to 8:1 - "All spoils of war belong to God and the Apostle" - which, as pointed out in note [1] on that verse, implies that no individual warrior can have any claim to the booty obtained in war. Moreover, fighting for the sake of booty contravenes the very principle of a "war in God's cause", which may be waged only in defence of faith or liberty (cf. surah {2}, note [167]), "until there is no more oppression and all worship is devoted to God alone" (see 2:193 and the corresponding note [170]). It is to these principles, too, that the Prophet's anticipated answer mentioned in the sequence, refers.

I.e., in the first verse of Al-Anfal, which was revealed in the year 2 H. (see preceding note).

When you set forth to take the spoils of war, those who stayed behind will say: "Let us come with you." They wish to change Allah's decree. Tell them plainly: "You shall not come with us. Allah has already said this before." Then they will say: "Nay! But you are jealous of us." Whereas there is no question of jealousy, but little do they understand such things.
  - Muhammad Farooq-i-Azam Malik
Those who stayed behind will say, when you 'believers' set out to take the spoils of war, 'Let us accompany you.' They wish to change Allah's promise.1 Say, 'O Prophet,' 'You will not accompany us. This is what Allah has said before.' They will then say, 'In fact, you are driven by jealousy against us!'2 The truth is: they can hardly comprehend.
  - Mustafa Khattab

 Those who pledged allegiance at Ḥudaibiyah were promised by Allah that the spoils of war obtained from the Tribe of Khaibar would be exclusively theirs.

 Meaning, you only say so to deprive us of our share.

Those who were left behind will say, when ye set forth to capture booty: Let us go with you. They fain would change the verdict of Allah. Say (unto them, O Muhammad): Ye shall not go with us. Thus hath Allah said beforehand. Then they will say: Ye are envious of us. Nay, but they understand not, save a little.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:16
قُل لِّلْمُخَلَّفِينَ مِنَ ٱلْأَعْرَابِ سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُو۟لِى بَأْسٍ شَدِيدٍ تُقَـٰتِلُونَهُمْ أَوْ يُسْلِمُونَ ۖ فَإِن تُطِيعُوا۟ يُؤْتِكُمُ ٱللَّهُ أَجْرًا حَسَنًا ۖ وَإِن تَتَوَلَّوْا۟ كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا Qul lilmukhallafeena mina alaAAr a bi satudAAawna il a qawmin olee basin shadeedin tuq a tiloonahum aw yuslimoona fain tu t eeAAoo yutikumu All a hu ajran h asanan wain tatawallaw kam a tawallaytum min qablu yuAAa thth ibkum AAa tha ban aleem a n
Say unto those bedouin who stayed behind: "In time you will be called upon [to fight] against people of great prowess in war:17 you will have to fight against them [until you die] or they surrender. And then, if you heed [that call], God will bestow on you a goodly reward; but if you turn away as you turned away this time,18 He will chastise you with grievous chastisement.
  - Mohammad Asad

This is evidently a prophecy relating to the future wars against Byzantium and Persia.

Lit., "before", i.e., at the time of the expedition which resulted in the Truce of Hudaybiyyah.

Tell the beduin Arabs who stayed behind: "You shall soon be called upon to fight against a mighty people then either you will fight or they will embrace Islam. Then if you obey, Allah will grant you a good reward, but if you turn away as you have done before, He will inflict on you a painful penalty."
  - Muhammad Farooq-i-Azam Malik
Say to nomadic Arabs, who stayed behind, 'You will be called 'to fight' against a people of great might,1 who you will fight unless they submit. If you then obey, Allah will grant you a fine reward. But if you turn away as you did before, He will inflict upon you a painful punishment.'
  - Mustafa Khattab

 This refers to Hawâzin and Thaqîf, two pagan Arab tribes.

Say unto those of the wandering Arabs who were left behind: Ye will be called against a folk of mighty prowess, to fight them until they surrender; and if ye obey, Allah will give you a fair reward; but if ye turn away as ye did turn away before, He will punish you with a painful doom.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:17
لَّيْسَ عَلَى ٱلْأَعْمَىٰ حَرَجٌ وَلَا عَلَى ٱلْأَعْرَجِ حَرَجٌ وَلَا عَلَى ٱلْمَرِيضِ حَرَجٌ ۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدْخِلْهُ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ وَمَن يَتَوَلَّ يُعَذِّبْهُ عَذَابًا أَلِيمًا Laysa AAal a alaAAm a h arajun wal a AAal a alaAAraji h arajun wal a AAal a almaree d i h arajun waman yu t iAAi All a ha warasoolahu yudkhilhu jann a tin tajree min ta h tih a alanh a ru waman yatawalla yuAAa thth ibhu AAa tha ban aleem a n
No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick [for staying away from a war in God's cause];19 but whoever heeds [the call of] God and His Apostle [in deed or in heart20], him will He admit into gardens through which running waters flow; whereas him who turns away will He chastise with grievous chastisement.
  - Mohammad Asad

These three categories circumscribe metonymically all kinds of infirmities or disabilities which may prevent a person from actively participating in a war in God's cause.

This latter applies, by obvious implication, to such as are unable to participate in the fighting physically, but are in their hearts with those who fight.

There is no blame on the blind, the lame, and the sick if they stay behind. He that obeys Allah and His Rasool shall be admitted to gardens beneath which the rivers flow, and he that turns away shall be punished with a painful punishment.
  - Muhammad Farooq-i-Azam Malik
There is no blame on the blind, or the disabled, or the sick 'for staying behind'. And whoever obeys Allah and His Messenger will be admitted by Him into Gardens under which rivers flow. But whoever turns away will be subjected by Him to a painful punishment.
  - Mustafa Khattab
There is no blame for the blind, nor is there blame for the lame, nor is there blame for the sick (that they go not forth to war). And whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow; and whoso turneth back, him will He punish with a painful doom.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:18
لَّقَدْ رَضِىَ ٱللَّهُ عَنِ ٱلْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِهِمْ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيْهِمْ وَأَثَـٰبَهُمْ فَتْحًا قَرِيبًا Laqad ra d iya All a hu AAani almumineena i th yub a yiAAoonaka ta h ta a l shshajarati faAAalima m a fee quloobihim faanzala a l sakeenata AAalayhim waath a bahum fat h an qareeb a n
INDEED, well-pleased was God with the believers when they pledged their allegiance unto thee [O Muhammad] under that tree,21 for He knew what was in their hearts; and so He bestowed inner peace upon them from on high, and rewarded them with [the glad tiding of] a victory soon to come22
  - Mohammad Asad

I.e., at Hudaybiyyah (see introductory note).

Most of the commentators assume that this relates to the conquest of Khaybar, which took place a few months after the Truce of Hudaybiyyah. It is probable, however, that the implication is much wider than that - namely, a prophecy of the almost bloodless conquest of Mecca in the year 8 H., the victorious establishment of Islam in all of Arabia and, finally, the tremendous expansion of the Islamic Commonwealth under the Prophet's immediate successors.

Allah was well pleased with the believers when they swore allegiance to you under the tree. He knew what was in their hearts, so He sent down tranquillity upon them and He rewarded them with a speedy victory,
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah was pleased with the believers when they pledged allegiance to you 'O Prophet' under the tree. He knew what was in their hearts, so He sent down serenity upon them and rewarded them with a victory at hand,1
  - Mustafa Khattab

 The conquest of Khaibar in 7 A.H./628 C.E.

Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and hath rewarded them with a near victory;
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:19
وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا ۗ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًا Wamagh a nima katheeratan yakhu th oonah a wak a na All a hu AAazeezan h akeem a n
and [of] many war-gains which they would achieve: for God is indeed almighty, wise.
  - Mohammad Asad
and many spoils which they will soon acquire. Allah is All-Mighty, All-Wise.
  - Muhammad Farooq-i-Azam Malik
and many spoils of war they will gain. For Allah is Almighty, All-Wise.
  - Mustafa Khattab
And much booty that they will capture. Allah is ever Mighty, Wise.
  - Marmaduke Pickthall
And many gains will they acquire (besides): and Allah is Exalted in Power Full of Wisdom.
  - Abdullah Yusuf Ali

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48:20
وَعَدَكُمُ ٱللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَـٰذِهِۦ وَكَفَّ أَيْدِىَ ٱلنَّاسِ عَنكُمْ وَلِتَكُونَ ءَايَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَٰطًا مُّسْتَقِيمًا WaAAadakumu All a hu magh a nima katheeratan takhu th oonah a faAAajjala lakum h ath ihi wakaffa aydiya a l nn a si AAankum walitakoona a yatan lilmumineena wayahdiyakum s ir at an mustaqeem a n
[O you who believe!] God has promised you many war-gains which you shall yet achieve; and He has vouchsafed you these [worldly gains] well in advance,23 and has stayed from you the hands of [hostile] people, so that this [your inner strength] may become a symbol to the believers [who will come after you24], and that He may guide you all on a straight way.
  - Mohammad Asad

Sc., "of what is to come to you in the hereafter".

Thus Razi.

Allah has promised you many spoils which you shall acquire, and has given you these spoils of Khayber with all promptness. He has restrained the hands of enemies from you, so that it may serve as a sign to the believers and that He may guide you to the Right Way.
  - Muhammad Farooq-i-Azam Malik
Allah has promised you 'believers' abundant spoils, which you will gain, so He hastened this 'truce'1 for you. And He has held people's hands back from 'harming' you, so it may be a sign for the believers, and so He may guide you along the Straight Path.
  - Mustafa Khattab

 Or the spoils of Khaibar.

Allah promiseth you much booty that ye will capture, and hath given you this in advance, and hath withheld men's hands from you, that it may be a token for the believers, and that He may guide you on a right path.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:21
وَأُخْرَىٰ لَمْ تَقْدِرُوا۟ عَلَيْهَا قَدْ أَحَاطَ ٱللَّهُ بِهَا ۚ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرًا Waokhr a lam taqdiroo AAalayh a qad a hat a All a hu bih a wak a na All a hu AAal a kulli shayin qadeer a n
And there are yet other [gains] which are still beyond your grasp,25 [but] which God has already encompassed [for you]: for God has the power to will anything.
  - Mohammad Asad

I.e., the achievement of final bliss in the life to come.

Besides, He promises you other spoils as well, which are not yet within your reach but Allah has surely encompassed them. Allah has power over everything.
  - Muhammad Farooq-i-Azam Malik
And 'there are' other gains which are beyond your reach that Allah is keeping in store 'for you'. For Allah is Most Capable of everything.
  - Mustafa Khattab
And other (gain), which ye have not been able to achieve, Allah will compass it. Allah is Able to do all things.
  - Marmaduke Pickthall
And other gains (there are) which are not within your power but which Allah has compassed: and Allah has power over all things. 4899
  - Abdullah Yusuf Ali

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.

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48:22
وَلَوْ قَـٰتَلَكُمُ ٱلَّذِينَ كَفَرُوا۟ لَوَلَّوُا۟ ٱلْأَدْبَـٰرَ ثُمَّ لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا Walaw q a talakumu alla th eena kafaroo lawallawoo aladb a ra thumma l a yajidoona waliyyan wal a na s eer a n
And [now,] if they who are bent on denying the truth should fight against you, they will indeed turn their backs [in flight], and will find none to protect them and none to bring them succour:26
  - Mohammad Asad

This divine promise was fulfilled in the unbroken sequence of Muslim victories after the Truce of Hudaybiyyah, ultimately leading to the establishment of an empire which extended from the Atlantic Ocean to the confines of China. - For the conditional nature of the above promise, see note [82] on 3:111 .

Even if the unbelievers had fought with you, they would have been put to flight, and would have not found any protector or helper.
  - Muhammad Farooq-i-Azam Malik
If the disbelievers were to fight you, they would certainly flee.1 Then they would never find any protector or helper.
  - Mustafa Khattab

 lit., turn their backs.

And if those who disbelieve join battle with you they will take to flight, and afterward they will find no protecting friend nor helper.
  - Marmaduke Pickthall
If the Unbelievers should fight you they would certainly turn their backs; then would they find neither protector nor helper. 4900
  - Abdullah Yusuf Ali

Their morale was now truly broken.

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48:23
سُنَّةَ ٱللَّهِ ٱلَّتِى قَدْ خَلَتْ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبْدِيلًا Sunnata All a hi allatee qad khalat min qablu walan tajida lisunnati All a hi tabdeel a n
such being God's way which has ever obtained in the past - and never wilt thou find any change in God's way!27
  - Mohammad Asad

This reference to "God's way" (sunnat Allah) is twofold: on the one hand, "you are bound to rise high if you are [truly] believers" ( 3:139 ), and, on the other, "God does not change men's condition unless they change their inner selves" ( 13:11 ), in both the positive and negative connotations of the concept of "change".

Such has been the practice of Allah in the past; and you shall find no change in the practice of Allah.
  - Muhammad Farooq-i-Azam Malik
'This is' Allah's way, already long established 'in the past'. And you will find no change in Allah's way.
  - Mustafa Khattab
It is the law of Allah which hath taken course aforetime. Thou wilt not find for the law of Allah aught of power to change.
  - Marmaduke Pickthall
(Such has been) the practice. (Approved) of Allah already in the past: no change wilt thou find in the practice (approved) of Allah. 4901
  - Abdullah Yusuf Ali

Cf. xxxiii. 62.

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48:24
وَهُوَ ٱلَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِنۢ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ ۚ وَكَانَ ٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا Wahuwa alla th ee kaffa aydiyahum AAankum waaydiyakum AAanhum biba t ni makkata min baAAdi an a th farakum AAalayhim wak a na All a hu bim a taAAmaloona ba s eer a n
And He it is who, in the valley of Mecca, stayed their hands from you, and your hands from them, after He had enabled you to vanquish them; and God saw indeed what you were doing.28
  - Mohammad Asad

Shortly before the Truce of Hudaybiyyah was concluded, a detachment of Quraysh warriors - variously estimated at between thirty and eighty men - attacked the Prophet's camp, but his practically unarmed followers overcame them and took them prisoner; after the signing of the treaty the Prophet released them unharmed (Muslim, Nasa'i, Tabari).

It is He Who has restrained their hands from you and your hands from them in the valley of Makkah, through the Peace Treaty of Hudeybiyah, after that He had given you victory over them, and Allah was watching all your actions.
  - Muhammad Farooq-i-Azam Malik
He is the One Who held back their hands from you and your hands from them in the valley of 'Hudaibiyah, near' Mecca, after giving you the upper hand over 'a group of' them.1 And Allah is All-Seeing of what you do.
  - Mustafa Khattab

 A group of Meccans wanted to attack the Muslims on their way to Mecca, but were taken captive by the Muslims, then were released.

And He it is Who hat withheld men's hands from you, and hath withheld your hands from them, in the valley of Mecca, after He had made you victors over them. Allah is Seer of what ye do.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:25
هُمُ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَٱلْهَدْىَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُۥ ۚ وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَـٰتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَـُٔوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌۢ بِغَيْرِ عِلْمٍ ۖ لِّيُدْخِلَ ٱللَّهُ فِى رَحْمَتِهِۦ مَن يَشَآءُ ۚ لَوْ تَزَيَّلُوا۟ لَعَذَّبْنَا ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابًا أَلِيمًا Humu alla th eena kafaroo wa s addookum AAani almasjidi al h ar a mi wa a lhadya maAAkoofan an yablugha ma h illahu walawl a rij a lun muminoona wanis a on mumin a tun lam taAAlamoohum an ta t aoohum fatu s eebakum minhum maAAarratun bighayri AAilmin liyudkhila All a hu fee ra h matihi man yash a o law tazayyaloo laAAa thth abn a alla th eena kafaroo minhum AAa tha ban aleem a n
[It was not for your enemies' sake that He stayed your hands from them:29 for] it was they who were bent on denying the truth, and who debarred you from the Inviolable House of Worship30 and prevented your offering from reaching its destination.31 And had it not been for the believing men and believing women [in Mecca], whom you might have unwittingly trampled underfoot,32 and on whose account you might have become guilty, without knowing it, of a grievous wrong -: [had it not been for this, you would have been allowed to fight your way into the city: but you were forbidden to fight33] so that [in time] God might admit to His grace whomever He wills.34 Had they [who deserve Our mercy and they whom We have condemned] been clearly discernible [to you],35 We would indeed have imposed grievous suffering [at your hands] on such of them as were bent on denying the truth.
  - Mohammad Asad

This interpolation is based on Razi's explanation of the connection between this and the preceding verse.

I.e., the Ka'bah, which, until the year 7 H., the Muslims were not allowed to approach.

See surah {2}, note [175].

I.e., killed. After the Prophet's and his followers' exodus to Medina, a number of Meccans both men and women - had embraced Islam, but had been prevented by the pagan Quraysh from emigrating (Tabari, Zamakhshari). Their identities were not generally known to the Muslims of Medina.

Thus Zamakhshari, supported by Razi, Ibn Kathir, and other commentators.

I.e., so that the believers might be spared, and that in time many a pagan Meccan might embrace Islam, as actually happened.

Lit., "had they been separated from one another": i.e., the believers and the pagans among the Meccans. In its wider sense, the above implies that man never really knows whether another human being deserves God's grace or condemnation.

They are the ones who disbelieved and obstructed you from the Masjid-al-Haram (Sacred Mosque - Ka'bah) and prevented your offerings from reaching their destination. Had there not been believing men and believing women in the city of Makkah, whom you did not know, and their possibility of being trampled under your feet and thus incurred unwitting guilt on their account. Allah would have allowed you to fight, but He held back your hands, so that He may admit to His mercy whom He will. Had the believers stood apart from them, We would certainly have punished the disbelievers among them with painful punishment.
  - Muhammad Farooq-i-Azam Malik
They are the ones who persisted in disbelief and hindered you from the Sacred Mosque, preventing the sacrificial animals from reaching their destination.1 'We would have let you march through Mecca,' had there not been believing men and women, unknown to you. You might have trampled them underfoot, incurring guilt for 'what you did to' them unknowingly. That was so Allah may admit into His mercy whoever He wills.2 Had those 'unknown' believers stood apart, We would have certainly inflicted a painful punishment on the disbelievers.
  - Mustafa Khattab

 The animals that Muslims had brought along to be sacrificed after completing the rituals of the minor pilgrimage (’umrah).

 By doing so, the Meccan Muslims who were unknown to their fellow believers were safe, along with the pagans who later accepted Islam.

These it was who disbelieved and debarred you from the Inviolable Place of Worship, and debarred the offering from reaching its goal. And if it had not been for believing men and believing women, whom ye know not--lest ye should tread them under foot and thus incur guilt for them unknowingly; that Allah might bring into His mercy whom He will--If (the believers and the disbelievers) had been clearly separated We verily had punished those of them who disbelieved with painful punishment.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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