• The open victory won for the Prophet

• The forgiveness for the followers of the Prophet, assured

• The hand of God upon the hand of the covenanters

• The great recompense for the faithful

Al-Fath Verses 1 – 10

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

“In the name of God the Beneficent the Merciful”

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا

Verily We have caused victory for thee a manifest1victory, (48:1)

لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا

(So) That (O’ Our Apostle Muhammad!) God, may grant protection for thy sake (against) that which hath gone before of thy (followers’) shortcomings and that which hath to come later2, and thus He perfecteth His bounty unto thee, and guideth thee (firm-footed) on the way straight (unto the Lord), (48:2)3

وَيَنْصُرَكَ اللَّهُ نَصْرًا عَزِيزًا

And that God might help thee, with a prevailing triumph. (48:3)

هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

He it is who sent down tranquillity into the hearts of the faithful that they might add further faith to their faith; and God’s are the hosts of heavens and the earth; and God is All Knowing, The All-Wise, (48:4)

لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَكَانَ ذَٰلِكَ عِنْدَ اللَّهِ فَوْزًا عَظِيمًا

That He may admit the faithful men and the faithful women to the gardens ’neath which flow rivers to abide in it and remove from them their evils; and that is with God a great achievement, (48:5)

وَيُعَذِّبَ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دَائِرَةُ السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَاءَتْ مَصِيرًا

And that He may chastise the hypocrite men and the hypocrite women, and the polytheist men and the polytheist women4, the thinkers5of evil thoughts about God; on them rotateth evil, and God is wroth with them, (He) hath prepared hell for them; and an evil journey’s end. (48:6)

وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

And God’s are the hosts of the heavens and the earth; and God is the Ever-Prevalent, the All-Wise. (48:7)

إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

Verily ye have sent thee (O’ Our Apostle Muhammad!) as a witness and as a Bearer of glad-tidings, and as a Warner, (48:8)

لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا

That ye may believe in God and His apostle and may aid him and revere him; And that ye may celebrate His Glory, morning and evening. (48:9)6

إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا

Verily those who swear their fealty7unto thee do but swear fealty unto God; the hand of God is above their hands; so whosoever violateth8his oath, doth violate it only to the hurt of his (own) self; and whosoever fulfilleth what he hath covenanted with God, soon will God grant him a great recompense. (48:10)9

Commentary

Verse 1

The reference is to the first and great victory gained by the Treaty at Hudaibiyya. The Treaty of Hudaibiyya is an event of very great importance and of special significance as it was not only the first crushing Triumph of the Truth against falsehood but also an occasion which disclosed and brought to light the actual strength of the faith of the many who posed as great heroes of the faith and the leaders of the people.

In the sixth year of the Emigration (Hijrat) to Madina, guided by a dream, the Holy Prophet marched towards Mecca which he was forced to leave six years ago, to perform the pilgrimage to the Holy Ka’ba. It was declared that the intention is not at all to fight any one but to visit the Holy House of God as pilgrims to it. About 1500 of the Muslims accompanied the Holy Prophet. They carried no arms with them except the traveller’s swords, sheathed. Only one of his wives Lady Umm Salama accompanied him for the pilgrimage. Notwithstanding the peaceful and unwarlike appearance of the unarmed pilgrims, obviously without any military equipment whatsoever, the enemy was alarmed and posted strong and fully armed cavalry under Khalid Ibn Walid and Akrama Ibn Abu Jahl, at about six miles out of Mecca on the Madina Road.

An informer intimated the Holy Prophet of the movement of the enemy and yet the Holy Prophet continued his peaceful march until the Meccan forces were in sight. As the intention was not to fight or to meet any resistance and at Hudaibiyya, his camel ‘Qaswa’ stopped of its own accord and knelt with an attitude not to proceed further, the Holy Prophet understood the divine direction and encamped there. Everyone in the camp, men and the animals, were weary and there was no water available at the place nearby. There were wells but all had dried away hence were abandoned and choked up with sand. The people reported about the non-availability of the water and the unavoidable need for it. The Holy Prophet took an arrow and planted it with his hands, into one of the wells and immediately water began to bubble up and the whole camp was surprised with the great relief which none expected or hoped to have.

The heathens sent three deputies, one after another, repeatedly enquiring of the intention of the Holy Prophet. Each one was assured of the solemn intention of pilgrimage and nothing else. One of the messengers from the enemy, was Urwa, a chief from Taif who told the Holy Prophet that the Meccans were desperate and were resolved to perish rather than to allow him to enter the city, and he swore that he visualized his (the Holy Prophet’s) being deserted by his companions if the Meccans fell on his camp. At this Abu Bakr started up resenting the imputation. But in view of what the companions of the Holy Prophet had done on the occasions of the defensive battles already fought, what Urwa said was a possibility.

However, the messengers were convinced of the devout wish of the Holy Visitor, i.e., only visiting the holy sanctuary, and saw the row of the animals for sacrifice, returned to the town and informed the people of their own conviction but the heathens would not agree to the entry of the Holy Prophet. The Holy Prophet sent a messenger (Kharrash Ibn Umyaa) on his behalf, assuring the people of the bonafide of his intention and about his coming to the place with no hostile intention whatsoever but they treated him barbarously injuring even the camel he rode and he returned alive narrowly escaping death, whereas every one of the messengers from the heathens, was treated with hospitality and kindness. Upon this, the Holy Prophet desired Umar to go upon the same errand but he pleaded to be excused and suggested the name of Uthman10.

Uthman was sent and there was some unexpected delay in his return, with the rumour that he was killed. The Holy Prophet, then summoned all the people of his camp under a tree and took a pledge from each one of them with oath never to flee under any circumstances but to fight to the end and this pledge is called ‘The Pledge under the Tree’ - referred to in 48:18. Soon after the pledge Uthman returned and the anxiety in the camp ended. Some eighty Meccans who were found beating up the Muslim Camp, were arrested and treated with ideal hospitality and fellow-feelings. The Quraysh learning about the pledge, fearing a battle and their being routed once again as on the previous occasions when they had attacked the Muslims with the combined strength of their allies (Ahzab), sent Sohail Ibn Amr with some other representative and concluded a Treaty.

The Holy Prophet dictated the terms of the treaty and ‘Ali was desired by him to take it down as follows: ‘Bismillah hir Rahmanir Rahim’, i.e., “In the name of Allah (God), the Beneficent, the Most Merciful.” Sohail objected to the words saying that the Meccans did not know who the Rahman and the Rahim was, hence he said that the working should begin as they, the Meccans do “Bismika Allahumma,” i.e., “In Thy name O’ God!” The Holy Prophet agreed and asked ‘Ali to write in the manner, and then he continued dictating, “This treaty made between Muhammad Rasul Allah, i.e., the Apostle of God, and Sohail, again objected saying ‘Had the Meccans acknowledged thee O' Muhammad, as the Apostle of God they would not have risen against thee! (AF) and said that instead of the term ‘Rasul Allah’, i.e., ‘the Apostle of God’, to write his (the Holy Prophet’s) father’s name. The Holy Prophet again agreed and by this time ‘Ali had already written down “Muhammad ur Rasul Allah, i.e., the Apostle of God.” The Holy Prophet desired ‘Ali to erase the words (The Apostle of God.” But ‘Ali submitted “O’ Apostle of God! I believe in thy being the Apostle of God and how could I erase the matter which is my faith.” The Holy Prophet took the writing in his hand and himself amended it substituting the words ‘son of Abdullah’ in the place of ‘The Apostle of God’11At the same time the Holy Prophet prophesied also saying “O’ ‘Ali! Similarly, thou shalt have to agree on a similar occasion in thine own life.” This was fulfilled and a treaty was concluded between ‘Ali and Muawiyah.

The terms of the treaty (The Treaty of Hudaibiyya) were:

1. There shall be no aggression on the part of any of the two parties for the next ten years. Neither of the parties shall attack the other or any one of their allies.

2. Whosoever desires to join Muhammad and enter into a league with him, shall have the liberty to do so.

3. If anyone of the Meccans goes to Muhammad and is claimed back by his guardian, he shall be sent back to his guardian, but if any follower of Muhammad returns to the Meccans he shall not be sent back.

4. Muhammad and his followers shall go back this year without entering the holy precincts.

5. Next year Muhammad and his followers may visit Mecca for three days, when the Meccans shall retire therefrom. But he may not enter it, with any arms save those of a traveller viz. each man with a sheathed sword.12

Many of the prominent followers of the Holy Prophet who expected complete victory, with the capture of the town of Mecca and the defeat of the Meccans, were very much disappointed and even Umar Ibn Khattab openly expressed it saying that “Never did I so strongly doubt about Muhammad being in fact the apostle of God as at the Treaty of Hudaibiyya.” He even ventured to address the Holy Prophet thus: “Art thou not the true Apostle of God?” The Holy Prophet replied, “I am no doubt.” Umar asked “Are we not in the right and our adversaries in the wrong?” Umar again said “Why should we then put a blot upon our faith and bear the brunt of humiliation?” The Holy Prophet replied, “I am but a Messenger of God and can do nothing against His will, He will help me.”13

The text of the Treaty was written by ‘Ali. It was witnessed by most of the prominent companions of the Holy Prophet. The original was kept by the Holy Prophet and Sohail left with a copy of it. Having made the treaty, the Holy Prophet decided to perform such ceremonies of the Pilgrimage as the circumstances then permitted. He issued orders to his followers to do it but was grieved to see that none save ‘Ali paid any heed to his command but when he himself did it, the others gradually followed his example. Umar again questioned the Holy Prophet about his (the Holy Prophet’s) promise of entering Mecca unmolested, to which the Holy Prophet replied saying: “But when did I promise that it should be in that very year?”14

It was a crushing defeat to the adamant stand of opposition of the heathens and it opened the door for the free spread of Islam in Arabia and thence throughout the world. It not only stopped the open hostilities against Islam but also gave the impetus to the active minds around, to reflect on the merits of the faith, Islam, which they in vain opposed with their utmost strength and by all other means possible and ultimately had to succumb to the necessity of entering into the truce by which they had themselves to allow those whom they had expelled from the place, to enter it, and also to allow the same faith which they hated and opposed so mightily, to spread among themselves.

The events that followed the treaty, proved beyond doubt that the Treaty of Hudaibiyya was a glorious victory of the Holy Prophet and of Islam. It was under this Treaty that every individual, every family, clan or tribe was at liberty to side the Holy Prophet and profess Islam, influence others to do the same without the risk of any persecution from the heathens who, under the Treaty were totally unarmed and rendered powerless to ill-treat them thereafter. Muslims could freely communicate with the Non-Muslims. Mutual peaceful relationship could be established without the fear of any more aggression.

Peace and tranquillity were established in the land around, and within a short time the country was resounding with the praise of the Holy Prophet for helping them out of the oblivion of the heathenism to the blissful life under light of Monotheism. Islam was making steady progress throughout the land. Every sensible man in the land began to reflect upon the beauties of Islam and the excellence of the divinity in the personal character of the Holy Prophet. Immediately after the Treaty, the tribe of the ‘Bani Khuraiza’, freely entered into an alliance with the Holy Prophet.

This Treaty also disclosed the degree of the faith of some of the prominent companions of the Holy Prophet in their behaviour at Hudaibiyya.

Verse 2

The words ‘Istighfar’ and ‘Dhanb’ - When a word has more than one meaning, as all its meanings can never be used for any one person or occasion, none of its several meanings can be used for all persons and on all occasions. The word ‘Istighfar’ has been explained in the note to 40:55. It means seeking protection against sins or sinning and also seeking forgiveness, which act also means seeking protection against the consequent effects of any sins already committed. Each of the two meanings would be naturally applicable with reference to the context of the use of the word. It is an undeniable fact under verse 33:33, the Holy Prophet is the divine personality and the Holy Members of whose House, (i.e., family) are those purified by God Himself and thus divinely freed from the weakness of sinning. Those purified ones by God Himself could never possibly commit any sin whatsoever. And the Holy Prophet has been described as the one, sent to purify the others15.

He who is himself polluted and corrupted can never possibly purify the others. In verse 4:80 the Holy Prophet has been introduced as one walking in perfect righteousness and in complete submission to God. And under 3:30, God Himself commands the Holy Prophet to tell the people that if they love God, to follow him (the Holy Prophet). He who has entirely submitted himself to God, can never be imagined to have ever rebelled against God’s authority. Hence 'Istighfar' in the case of the Holy Prophet (and also the Holy Ahl Al-Bayt) would only mean to seek God’s protection from the evils of the others. Here it would mean the protection granted against all the evils intended against him, in the past as well as in the future. In the glorious victory gained by the Treaty at Hudaibiyya, was endowed the panacea for all the evils already done against the Holy Prophet and for the Muslims they were declared ineffective and the enemy was totally disarmed against any open hostility thereafter. It gave the Holy Prophet the consolation against all the natural human depression he would have felt for the sufferings of those of his followers in the past. This was an encouragement with the promise of the triumph of the truth in the future, which the treaty contained in it. Obviously it was the result of the Treaty indeed that two years later he could march to the place, Mecca, which he was forced to leave, with an army of ten thousand men and entered into it without fighting and bloodshed and make the infidels yield to him as his captives totally at his mercy, and make them recognise him as the true Apostle of God, whom they had abused, persecuted and even banished from the place. It was indeed a very great and a really glorious and a grand victory of the prevalence of the truth over falsehood, surpassing all other victories, in its far-reaching effects.

This in fact was the greatest protection granted to the Holy Prophet against all his adversaries in the land and it naturally consoled him against his feelings for his sufferings of his followers. For the explanation of the word 'Istighfar' see also the note on 40:55 and also the note by A.P.

Dhanb here, in the case of the Holy Prophet, means only the natural mental depression or feelings at the sufferings which befell the early converts to his faith, and it would never in any sense mean any kind of sin, for the Holy Prophet and all the other apostles of God are ‘Masooms’, the protected ones, i.e., free from the inclination to sinning, infallible in character and conduct.

Besides ‘Dhanbika’ here means the sin, crimes, and the similar deeds acted against the Holy Prophet by those people who later on became believers. Those who acted like this in the past and subsequently embraced Islam and the similar one who might at first be at fault and later amend themselves by embracing the truth thereafter. The sins of all such ones in the past as well as those of the future generations if they similarly embrace the Truth, would be forgiven16. This is rather an encouragement to the sinners not to be dejected of the Lord’s mercy about their past but to embrace the Truth by the assurance of the forgiveness of sins they have already committed. Besides the sins of the people are taken by the Apostles of God, as their own, while they turn mercifully towards the sinners among their followers, seek them be forgiven.17 For the sin committed by his people worshipping the calf, for which neither Moses nor Aaron was responsible and yet Moses seeks pardon praying to God saying, ‘Forgive me and my brother’. The word ‘Ighfir’ here, would mean seeking pardon for the sinners among the people and also protection for Moses and Aaron. Similarly, here ‘Dhanb’ mentioned, is the guilt or the sins of the people and not of the Holy Prophet.

For the completion of God’s bounties to the Holy Prophet, read this verse with the verse 5:67 after which the Holy Prophet had to proclaim ‘Ali as the ‘Mawla’, i.e., Lord, Master, the Guardian of the Muslims in his place and it was at the proclamation of ‘Ali’s appointment that the verse was revealed in which God announced:

“Today I have completed the religion for you and perfected My bounties (bestowal) on you and I am pleased with Islam as your religion” (5:3).

Here in this verse there is the glad tidings to the Prophet about God’s decree to complete his apostolic mission by concluding it with the appointment of ‘Ali in his place and thus to inaugurate the institution of Imamat immediately at the conclusion of the ‘Risalat’ apostleship, with him (the Holy Prophet), which act guarantees the everlasting life to Islam with the original purity of the text of the Final Word of God, i.e., the Holy Qur’an and its correct interpretation secured with the Ahl Al-Bayt. There would be no greater bounty in its perfection for the Holy Prophet than the perfection of his own apostolic mission and the security and the permanence being granted to the fruits of his labour.

Guiding the Holy Prophet to the right way seventeen years after the start of his apostolic mission is meaningless. Here by the address to the Holy Prophet are meant the people, i.e., the people would be guided aright in following the one (‘Ali appointed as the First Holy Imam after the Last of the Apostles of God). This means that God did not allow the ministry of the Holy Prophet to end with his life on earth but granted it a perpetual continuation to abide with humanity for ever. This feature of the Special Grace of God on the Holy Prophet has been prophesied long before by Jesus who prophesied that God would give mankind the Comforter who would abide with them for ever.

“I have yet many things to say unto you but ye cannot bear them now.”

“Howbeit when he, the Spirit of Truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come.” John 16/12-13

“And I will pray the Father and he shall give you another Comforter that he may abide with you for you forever.” John 14/16.

The points to be noted here are that the prophets have been styled in Qur’an as follows:

1. The freed servants of God, i.e., who are above any satanic temptations.

2. They follow nothing but revelation.

3. They are always on right path. So that it has become incumbent for every man to pray to God to guide him to the right path on which the prophets were.

4. This is for all prophets in general and for the Holy Prophet in particular, it is expressively said in the beginning of chapter 53 – he never went astray nor deviated from the right path and never uttered anything out of his own inclination, but what was revealed to him. Having all these in view, to think of any sin or fault committed by him previously or afterwards means contradiction of all the above qualifications mentioned above and means the disqualification of all the prophets in general and the Holy Prophet in particular to represent God and His Will on the earth and to be fit to lead the people. And the assertion of the Holy Prophet that whosoever obeys the prophets - obeys God.

Therefore the ‘Dhanb’ here and anywhere else, attributed to the prophets in general and the Holy Prophet in particular, should be interpreted as to mean the inherent and intrinsic destitution, shortcomings, which is the essential property of every created being. Then ghufran and covering should mean - redress of the inherent want by His Grace and blessing. As otherwise the victory in any sense cannot be the cause of the forgiveness of any misdeed - done by any devilish motive or factor. Particularly covering of such misdeeds which would be committed later on has no meaning. Besides what is said in verse 47:19 and in 40:55 - ‘Dhanb’ here means the worries which the Holy Prophet would feel for the opposition and the resistance of the hypocrites and pagans against the cause of Islam, which obviously was over by the achievement of the decisive victory - both in political as well as the spiritual realms. It is these sorts of shortcomings which can be removed by the victory and could prevent its recurrence in future - and would be the completion of God’s bounty on him.

To this interpretation refers what the Ahl Al-Bayt said that Dhanb here means the Dhanb or the sins of the people and not of the Holy Prophet. (A.P.)

Verse 3

This verse is a comprehensive promise of help and even that of a very powerful and triumphant help in every walk of the ministry of the Holy Prophet which was proved that within only a few years after this Treaty, Islam made the headway into all directions of the earth, which speed and success in the spread of the faith was not given to any other religion in the world. And Muslims gained decisive victories over all their adversaries in the land.18

Verse 4

On whom the Tranquillity was sent could be only those who never doubted about the divine wisdom in the Holy Prophet. The believers who were blessed with the Tranquillity from God were those whose faith in the Holy Prophet was never shaken. Ibn Abbas says that the Holy Prophet first infused the Unity of God into the minds of men and with that was prescribed the regular daily prayers and the charity or the poor-rate, and then was enjoined the pilgrimage and the fight in the way of God and after this he enjoined the devotion or attachment to ‘Ali for with the devotion to ‘Ali, the faith was made firm, and unshakable for following ‘Ali was nothing but the faith in practice.

The Holy Prophet and ‘Ali being of one and the same divine Light, they were identically infallible, and ‘Ali is the one of those referred to in 33:33 as purified by God Himself. ‘Ali is the only one like the Holy Prophet who never bowed to falsehood. ‘Ali is one of the Holy Ahl Al-Bayt whom any polytheistic pollution never touched in their life, while all the others had sometime or the other, more or less, been polluted with the pagan falsehood and idolatry.

Thus, the Holy Prophet commanding the people to love ‘Ali i.e., to be devoted to him, was to provide them with the perfect model of the faith and its practice for their guidance. Forces of heaven - they are the angels, the spirits and the divine control over the minds of the living beings in the universe who are ever mobilised to serve the fulfilment of the will of God while the success granted to the Muslims in the physical sphere of the visible world through the use of their intellect and the bodily strength, armed with the divine blessings, there were the spiritual forces which paved the way for the success of Islam by controlling the minds of the people and driving them to the side of Islam to embrace the truth and thus strengthen the ranks of the believers more and more, day by day.

Indicates that ‘Sakina’ or Tranquillity reveals in the heart - and whoever is blessed with this bounty, will never in any circumstances of adversity of an overwhelming joy be shaken - to deviate in the least from the right causes. This is a clear mark of distinction with which the true believer can always be recognised. (A.P.)

Verse 5

The removal of the sins from those who believe is that which is hinted or referred to in verse 2 above. Note that the grace of the removal of the sins is promised only to the faithful mentioned with the Tranquillity at heart referred to in the preceding verse, i.e., those who never doubted about the apostleship of the Holy Prophet, as those who doubted at Hudaibiyya.

This great boon or the munificence of the grace of God or wiping out the sins could never be meant for any one and every one who professed Islam only in words, and in action deserts the Holy Prophet in the midst of the risk of his life and the destruction of the faith, for what is promised in this verse, is termed as the best achievement which could be given only to be the best among the believers not to the hypocrites with dwindling minds.

Verse 6

Note the position of those who entertain evil doubts. There could be no greater evil than the doubting as was done by some about the divine wisdom which the Holy Prophet enacted in agreeing to the Treaty at Hudaibiyya, and doubting about the bonafide of the apostleship itself of the Holy Prophet. One of the companions had openly and bluntly confessed about his doubt on the day. Even (MA) has acknowledged Umar’s misgivings on the occasion

One of the heart diseases - resultant from the absence of Sakina, i.e., Tranquillity. (A.P.)

Verse 7

The reference here is again to the forces of the heaven and the earth, which are wholly God’s. It is an encouragement to the believers about the heavenly succour ready in store for them in their undertaking to defend the Truth. This is obviously a counter assurance against the degenerating effects of the doubts created by some about the apostleship of the Holy Prophet at the Treaty at Hudaibiyya lest the believers, might get doubtful about the help from God in their encounter with the disbelievers and the hypocrites.

Verse 8

The three-fold tasks of the Holy Prophet, as the Apostle from God are referred to here:

1. A witness to God's Unity, and His exclusive supreme authority over the universe and a witness to the acceptance and the rejection of the message he had brought.

2. To bear the glad tidings of God's mercy and grace to those who believe in Him and act to His Will.

3. To warn the disbelievers against their disbelief and the hypocrites of their concealed enmity against the faith and the faithful, i.e., those who for all outward appearances seemed to be Muslims and even remained among the companions of the Holy Prophet and yet doubted about his being in fact the Apostle of God.

Verse 9

Ref. the pronouns and the obligation in the three clauses - the first and second may refer to the Holy Prophet and the Third certainly to God. However, these terms have been used for the Holy Prophet.19 This establishes that reverence and homage to the Holy Prophet is reverence and homage to God Himself - as it follows in the next verse. (A.P.)

Verse 10

The reference is to the swearing of the allegiance by the Muslims done at Hudaibiyya. The occasion arose when the Holy Prophet with about 1400 Muslims, with the exclusive object of performing pilgrimage to the Holy Ka’ba reached Hudaibiyya, in spite of repeated assurance from the Holy Prophet, of the object of their visit to Mecca being nothing but pilgrimage and pilgrimage alone and in spite of the Muslim manifestly being unarmed for the least conflict, the Meccans opposed the entry of the Holy Prophet into the town.20 According to the Arab custom of swearing fealty, each one of the 1400 Muslims came forward giving his hand in the hand of the Holy Prophet. It was a very impressive demonstration of one’s surrender of his self to the other. The statement that God’s hand was over their hand meaning that God had accepted their fealty to the Holy Prophet. Hence the swearing of the fealty or the allegiance at Hudaibiyya is called ‘Baiy’at ar-Ridwan’ (i.e., the Fealty which has earned God’s pleasure).

An intelligent study of the events discloses that the delay in the return of Uthman and the consequent apprehension of treachery on the part of the Meccans, was only a providential plan to bring into effect the allegiance which later on proved as to who was in fact a true believer, faithful to his own pledge and who was only an opportunist or weak in faith to desert the faith by deserting the ranks of the faithful on the trying occasions, in the battle-fields leaving the Holy Prophet in the midst of his enemies when they ran away from Hawazen and did not return even in spite of the Holy Prophet’s shouting for them to return, saying “O’ Swearers of the Baiy’at ar-Ridwan’ where do ye fly.”21

This confirms our note verse 2. Allegiance to a sinner or a person who deviates from the right path cannot be the allegiance to God.

Indicates the oaths of the allegiance of the people was subject to violation and that all were not firm in their faith.22 (A.P.)

• 1. Clear - plain
• 2. i.e., of those who will embrace the truth later i.e., in future - their past shortcomings.
• 3. Refer to note on verses 47:19 & 40:55.
• 4. But what has happened to these hypocrites - There is no mention of them after the departure of the Holy Prophet.
• 5. A state or a disease of heart resultant from the absence of 'Sakinah’ i.e. Tranquillity.
• 6. Refer to verses 47:18 & 5:7.
• 7. allegiance - loyalty
• 8. Indicates that all were not firm in their faith and loyalty. Refer to verses 33:11-13& 33:22-24.
• 9. Refer to History to know that some doubted about the very bonafide of the Holy Prophet at the Treaty at ‘Hudaibiyya’. M. A. has also reported this in his notes to verses 47:21, 48:4, 48:5.
• 10. IA. RA. HS. Ibn Hisham EHI
• 11. H.S. Tuzkiratul-Kiraam
• 12. I.A., Tarikhul Kiraam E.H.I.
• 13. For details about Umar’s conversation, refer to A.F., I.A., R.A., S.B., Ibn Hisham etc.
• 14. HS. Tarikhul- Kiraam EHI. Refer to M.A’s notes to verses 47:21, 48:4, 48:5.
• 15. Refer to verses 2:129, 2:151, 3:163, 9:103, 62:2.
• 16. Refer to notes on verses 39:33-35.
• 17. Refer to verse 7:151.
• 18. Refer to note to verse 47:15.
• 19. Refer to verse 7:157.
• 20. Refer to verse 48:18 below.
• 21. For the details about the Treaty of Hudaibiyya See note to Verse 48:1.
• 22. Refer to verses 33:11-13, 22:24.