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Surah 48. Al-Fath

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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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48:26
إِذْ جَعَلَ ٱلَّذِينَ كَفَرُوا۟ فِى قُلُوبِهِمُ ٱلْحَمِيَّةَ حَمِيَّةَ ٱلْجَـٰهِلِيَّةِ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ ٱلتَّقْوَىٰ وَكَانُوٓا۟ أَحَقَّ بِهَا وَأَهْلَهَا ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا I th jaAAala alla th eena kafaroo fee quloobihimu al h amiyyata h amiyyata alj a hiliyyati faanzala All a hu sakeenatahu AAal a rasoolihi waAAal a almumineena waalzamahum kalimata a l ttaqw a wak a noo a h aqqa bih a waahlah a wak a na All a hu bikulli shayin AAaleem a n
Whereas they who are bent on denying the truth harboured a stubborn disdain in their hearts - the stubborn disdain [born] of ignorance36 - God bestowed from on high His [gift of] inner peace upon His Apostle and the believers, and bound them to the spirit of God-consciousness:37 for they were most worthy of this [divine gift], and deserved it well. And God has full knowledge of all things.
  - Mohammad Asad

Although this reference to the "stubborn disdain" (hamiyyah) on the part of the pagan Quraysh may have been characteristic of their over-all attitude towards the Prophet and his mission, it is probable - as Zamakhshari points out - that its special mention here relates to an incident which occurred at Hudaybiyyah during the truce negotations between the Prophet and the emissary of the Meccans, Suhayl ibn 'Amr. The Prophet began to dictate to 'Al' ibn Ab' Talib the text of the proposed agreement: "Write down, 'In the name of God, the Most Gracious, the Dispenser of Grace'"; but Suhayl interrupted him and said: "We have never heard of [the expression] 'the Most Gracious'; write down only what we know." Whereupon the Prophet said to 'Ali: "Write, then, 'In Thy name, O God'." 'Ali wrote as he was told; and the Prophet continued: "This is what has been agreed upon between Muhammad, God's Apostle, and the people of Mecca . . .". But Suhayl interrupted again: "If thou wert [really] an apostle of God, [this would be an admission on our part that] we have been doing wrong to thee; write, therefore, as we understand it." And so the Prophet dictated to Ali: "Write thus: 'This is what has been agreed upon between Muhammad, the son of Abd Allah, son of Abd al-Muttalib, and the people of Mecca...'." (This story is recorded in many versions, among others by Nasa'i, Ibn Hanbal and Tabari.)

Lit., "the word of God-consciousness" (kalimat at-taqwa): implying that their consciousness of God and of His all-pervading power enabled them to bear the "stubborn disdain" of their enemies with inner calm and serenity.

While the unbelievers set up in their hearts the arrogance, the arrogance of ignorance, Allah sent down His tranquillity upon His Rasool and the believers and made the believers to adhere to the word of piety; for they were most worthy and deserving of it. Allah has full knowledge of everything.
  - Muhammad Farooq-i-Azam Malik
'Remember' when the disbelievers had filled their hearts with pride- the pride of 'pre-Islamic' ignorance1- then Allah sent down His serenity upon His Messenger and the believers, inspiring them to uphold the declaration of faith,2 for they were better entitled and more worthy of it. And Allah has 'perfect' knowledge of all things.
  - Mustafa Khattab

 This is when the pagans prevented the Prophet (ﷺ) and the believers from entering the Sacred House for ’umrah and the arrogance they showed when drafting the peace agreement.

 The declaration of faith that there is only one God to be worshipped and that Muḥammad (ﷺ) is His Messenger.

When those who disbelieve had set up in their hearts zealotry, the zealotry of the Age of Ignorance, then Allah sent down His peace of reassurance upon His messenger and upon the believers and imposed on them the word of self restraint, for they were worthy of it and meet for it. And Allah is Aware of all things.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:27
لَّقَدْ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءْيَا بِٱلْحَقِّ ۖ لَتَدْخُلُنَّ ٱلْمَسْجِدَ ٱلْحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ ۖ فَعَلِمَ مَا لَمْ تَعْلَمُوا۟ فَجَعَلَ مِن دُونِ ذَٰلِكَ فَتْحًا قَرِيبًا Laqad s adaqa All a hu rasoolahu a l rruy a bi a l h aqqi latadkhulunna almasjida al h ar a ma in sh a a All a hu a mineena mu h alliqeena ruoosakum wamuqa ss ireena l a takh a foona faAAalima m a lam taAAlamoo fajaAAala min dooni tha lika fat h an qareeb a n
Indeed, God has shown the truth in His Apostle's true vision:38 most certainly shall you enter the Inviolable House of Worship, if God so wills, in full security, with your heads shaved or your hair cut short,39 without any fear: for He has [always] known that which you yourselves could not know.40 And He has ordained [for you], besides this, a victory soon to come.41
  - Mohammad Asad

Shortly before the expedition which ended at Hudaybiyyah, the Prophet had a dream in which he saw himself and his followers entering Mecca as pilgrims. This dream-vision was destined to be fulfilled a year later, in 7 H., when the Muslims were able to perform their first peaceful pilgrimage to the Holy City.

Male pilgrims usually shave or (which is the meaning of the conjunctive wa in this context) cut their hair short before assuming the pilgrim's garb (ihram), for it is not permitted to do so while in the state of pilgrimage. A repetition of the same act marks the completion of the pilgrimage (cf. 2:196 ).

Namely, the future.

See note [22].

Indeed Allah has in all truth shown the vision to His Rasool, that, Allah willing, you shall enter the Masjid-al-Haram (Ka'bah) fearless and secure to perform Umrah or Hajj and some having their heads shaved and others having their hair cut, for He knows what you do not know. So, He granted you a near victory before the fulfillment of that vision.
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah will fulfil His Messenger's vision in all truth: Allah willing, you will surely enter the Sacred Mosque, in security- 'some with' heads shaved and 'others with' hair shortened- without fear.1 He knew what you did not know, so He first granted you the triumph at hand.2
  - Mustafa Khattab

 Pilgrims are required to shave or trim their hair upon successfully completing the rituals of pilgrimage.

 This refers to the Treaty of Ḥudaibiyah and/or the gains of Khaibar before the fulfilment of the Prophet’s vision to enter Mecca for ’umrah.

Allah hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter the Inviolable Place of Worship, if Allah will, secure, (having your hair) shaven and cut, not fearing. But He knoweth that which ye know not, and hath given you a near victory beforehand.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:28
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا Huwa alla th ee arsala rasoolahu bi a lhud a wadeeni al h aqqi liyu th hirahu AAal a a l ddeeni kullihi wakaf a bi A ll a hi shaheed a n
He it is who has sent forth His Apostle with the [task of spreading] guidance and the religion of truth, to the end that He make it prevail over every [false] religion; and none can bear witness [to the truth] as God does.42
  - Mohammad Asad

Sc., "through the revelations which He grants to His prophets". See also 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him": from which it follows that any religion (in the widest sense of this term) which is not based on the above principle is, eo ipso, false.

It is He who has sent His Rasool with Guidance and the religion of truth, so that He may exalt this religion over all other religions: and sufficient is Allah as a witness.
  - Muhammad Farooq-i-Azam Malik
He is the One Who has sent His Messenger with 'right' guidance and the religion of truth, making it prevail over all others. And sufficient is Allah as a Witness.
  - Mustafa Khattab
He it is Who hath sent His messenger with the guidance and the religion of truth, that He may cause it to prevail over all religion. And Allah sufficeth as a witness.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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48:29
مُّحَمَّدٌ رَّسُولُ ٱللَّهِ ۚ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ ۖ تَرَىٰهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا ۖ سِيمَاهُمْ فِى وُجُوهِهِم مِّنْ أَثَرِ ٱلسُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِى ٱلتَّوْرَىٰةِ ۚ وَمَثَلُهُمْ فِى ٱلْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ فَٱسْتَغْلَظَ فَٱسْتَوَىٰ عَلَىٰ سُوقِهِۦ يُعْجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلْكُفَّارَ ۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًۢا Mu h ammadun rasoolu All a hi wa a lla th eena maAAahu ashidd a o AAal a alkuff a ri ru h am a o baynahum tar a hum rukkaAAan sujjadan yabtaghoona fa d lan mina All a hi wari d w a nan seem a hum fee wujoohihim min athari a l ssujoodi tha lika mathaluhum fee a l ttawr a ti wamathaluhum fee alinjeeli kazarAAin akhraja sha t ahu fa a zarahu fa i staghla th a fa i staw a AAal a sooqihi yuAAjibu a l zzurr a AAa liyaghee th a bihimu alkuff a ra waAAada All a hu alla th eena a manoo waAAamiloo a l ssa li ha ti minhum maghfiratan waajran AAa th eem a n
MUHAMMAD is God's Apostle; and those who are [truly] with him are firm and unyielding43 towards all deniers of the truth, [yet] full of mercy towards one another.44 Thou canst see them bowing down, prostrating themselves [in prayer], seeking favour with God and [His] goodly acceptance: their marks are on their faces, traced by prostration.45 This is their parable in the Torah as well as their parable in the Gospel:46 [they are] like a seed that brings forth its shoot, and then He strengthens it, so that it grows stout, and [in the end] stands firm upon its stem, delighting the sowers.... [Thus will God cause the believers to grow in strengh,] so that through them He might confound47 the deniers of the truth. [But] unto such of them as may [yet] attain to faith and do righteous deeds, God has promised forgiveness and a reward supreme.48
  - Mohammad Asad

This composite gives, I believe, the full meaning of the term ashidda' (sing. shadid) in the above context.

Lit., "among themselves". Cf. 5:54 - "humble towards the believers, proud towards all who deny the truth".

The infinitive noun sulud ("prostration") stands here for the innermost consummation of faith, while its "trace" signifies the spiritual reflection of that faith in the believer's manner of life and even in his outward aspect. Since the "face" is the most expressive part of man's personality, it is often used in the Qur'an in the sense of one's "whole being".

Regarding the significance of the term Injil ("Gospel") as used in the Qur'an, see surah {3}, note [4].

Lit., "infuse with wrath".

Whereas most of the classical commentators understand the above sentence as alluding to believers in general, Razi relates the pronoun minhum ("of them" or "among them") explicitly to the deniers of the truth spoken of in the preceding sentence - i.e., to those of them who might yet attain to faith and thus achieve God's forgiveness: a promise which was fulfilled within a few years after the revelation of this verse, inasmuch as most of the Arabian enemies of the Prophet embraced Islam, and many of them became its torchbearers. But in a wider sense, this divine promise remains open until Resurrection Day (Tabari), relating to everybody, at all times and in all cultural environments, who might yet attain to the truth and live up to it.

Muhammad, the Rasool of Allah, and those with him are strong against the unbelievers and compassionate to each other among themselves. When you see them, you will find them making Rakuh (bowing down) and Sajud (prostrate in prayers), and craving for the blessings from Allah and His good pleasure. They have mark of Sajud (prostration) on their foreheads, the traces of their prostration. This is their similitude in the Taurat (Torah); and their similitude in the Injeel (Gospel): they are like the seed which puts forth its sprout, then strengthens it, then becomes thick and stands firmly on its stem, delighting the sowers of the seed, so that through them He may enrage the unbelievers. Yet to those of them who will believe and do good deeds, Allah has promised forgiveness and a great reward.
  - Muhammad Farooq-i-Azam Malik
Muḥammad is the Messenger of Allah. And those with him are firm with the disbelievers1 and compassionate with one another. You see them bowing and prostrating2 'in prayer', seeking Allah's bounty and pleasure. The sign 'of brightness can be seen' on their faces from the trace of prostrating 'in prayer'. This is their description in the Torah.3 And their parable in the Gospel is that of a seed that sprouts its 'tiny' branches, making it strong. Then it becomes thick, standing firmly on its stem, to the delight of the planters4- in this way Allah makes the believers a source of dismay for the disbelievers.5 To those of them who believe and do good, Allah has promised forgiveness and a great reward.
  - Mustafa Khattab

 This passage and the next should be understood in their historical context. The Muslims were urged to be firm with the Arab pagans and their allies who were at war with Muslims at that time. Otherwise, Islam encourages Muslims to treat peaceful non-Muslims with kindness and fairness. See 60:8-9.

 Prostration means lying down on one’s face (i.e., touching the ground with the forehead and nose while resting on knees and flat palms of both hands) as an act of prayer and submission to Allah.

 In Deuteronomy 33:1-3, ˹Moses proclaimed:˺ “The Lord came from Sinai. Rising from Seir upon us, he shone forth from Mount Paran, accompanied by a myriad of his holy ones, with flaming fire from his right hand for them. Indeed, lover of people, all of his holy ones are in your control. They gather at your feet to do as you have instructed. [sic]” Paran is a mountain in Mecca.

 In Matthew 13:3-9, “˹Jesus˺ spoke many things to them in parables, saying, “Behold, the sower went out to sow. … ˹A seed˺ fell on the good soil and yielded a crop, some a hundredfold, some sixty, and some thirty. “He who has ears, let him hear.”’ Or the parable of the growing seed in Mark 4:26-28.

 See the first footnote for 48:29.

Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers that He may enrage the disbelievers with (the sight of) them. Allah hath promised, unto such of them as believe and do good works, forgiveness and immense reward.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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