Sūrat al-Fatḥ

سورۃ الفتح

سُورَةُ الْفَتْحِ نَزَلَتْ بِالْمَدِينَةِ وَهِيَ تِسْعٌ وَعِشْرُونَ آيَةً وَأَرْبَعَةُ رُكُوعٍ

Sūrat al-Fatḥ was revealed at Medina. It contains twenty-nine (29) verses and four (4) sections (rukūʿ).

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

Bismillāhi l-Raḥmāni l-Raḥīm.

"In the name of Allah, the Most Compassionate, the Most Merciful."

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا

innā fataḥnā laka fatḥan mubīnā.

"Indeed, We have granted you a clear victory." (al-Fatḥ 48:1)

Innā — indeed, We. Fataḥnā laka — have given you victory. Fatḥan mubīnā — a clear and open victory, a plain and manifest conquest.

In old times and up to today, when people could not overcome a fortress they would sit outside its gates and lock themselves in behind its doors waiting for the enemy. The one who is superior calls this a conquest (fatḥ) and calls the one who is inferior an adversary (ghalabah). Some people have written that fatḥ can mean any revelation also. There are many meanings, but in any case the fatḥ here is a reference to the opening up and the clear conquest.

Translation: "(We have given you the clear conquest) — We granted you a clear and open conquest."

The Quraysh thought that the Prophet ﷺ could never be victorious over Mecca because, when the Prophet ﷺ attacked Mecca, the angels (ahl al-bayḍāʾ) of various jinn communities were protecting it — the people of Mecca themselves thought it was impossible. Esteemed readers! This conquest was very important — seventeen (17) people died at the time of the conquest. This is not a mercy to all the worlds? — look at those of the enemies who took shelter in the houses of Abū Sufyān and in the Sacred Mosque of Mecca — those who locked the doors of their homes received security. What mercy for all the worlds did the Prophet ﷺ do for Mecca — returning Mecca back to the Blessed City. History has no parallel for this — not at all.

لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا

li-yaghfira laka llāhu mā taqaddama min dhanbika wa-mā taʾakhkhara wa-yutimma niʿmatahu ʿalayka wa-yahdiyaka ṣirāṭan mustaqīmā.

"That Allah may forgive you of your sins that came before and those that will come later — and complete His favour upon you, and guide you to a straight path." (al-Fatḥ 48:2)

Li-yaghfira laka llāh — so that Allah might forgive you and bestow forgiveness. Mā taqaddama min dhanbika — of your sins that came before. Wa-mā taʾakhkhara — and your later sins.

Esteemed readers! The Prophet ﷺ is infallible (maʿṣūm) and sinless — yet sin is attributed to him. The rule here is: when an army commander commits a minor mistake, the commander apologises to the soldier — and it is as if the soldier attributes the error to himself. Analogously, the nation (umma) commits sins and the Prophet ﷺ will be held accountable before Allah for the entire nation — here the sin belongs to the nation. So this is the sense in which it is understood.

The Prophet ﷺ says: "When the people of Adam came before me, I said: I shall intercede for them — if Mūsā were alive he would follow me — the religion of Muḥammad ﷺ is the religion for all of humanity — not a specific people of any particular country or time."

Wa-yutimma niʿmatahu ʿalayka — and He completes His favour for you — Qur'ān granted, giving completely — and remember: when Allah made a covenant with all the Prophets and they acknowledged and agreed — then when a Prophet comes and confirms us, it is befitting that all people believe in him and help him. What does this prove? It proves that the religion of Muḥammad ﷺ is the culmination of all previous religions — and some people say that the religion of Islam is the summary of all previous divine books. Some say: if Mūsā ﷺ were alive he would not have continued with his own religion — ḥaḍrat ﷺ says: "No new prophet has come to any people from my time" — but those prophets before me who came to specific peoples and specific times and specific peoples — for them the miracles were limited — but the miracle of Muḥammad ﷺ is permanent and ever-living — his religion will last until the Day of Resurrection.

Wa-yahdiyaka ṣirāṭan mustaqīmā — and guides you to the straight path — and brings you to the second level of guidance which conveys to the true destination — ṣirāṭ — path, road. Laqamun — it was called so. Ṣirāṭun mustaqīmā — a straight path — a single straight path — one straight line from which thousands of curved and crooked lines can diverge. The straight path is one and all other paths are great in number — and the straight path is one because finding the truth is the easiest thing — since all the prophets have taught the same, consistent monotheism — and one Muslim sees it as having one form — yet looking at the Brahmin one sees it as also having one form. So why is this the case? Because one thing is always visible to observers — since the monotheism (tawḥīd) is there even for the unbelievers — there is no way to be free of it.

Wa-yutimma niʿmatahu ʿalayka — and complete His favour for you — it means: so that all the prophets and religions may ultimately point to you — as Allah took the covenant with all the Prophets, saying that when a Prophet comes you are to believe in him and help him — this is becoming established from all the books and scriptures — and from this it emerges that the religion of Muḥammad ﷺ is the latest of all divine dispensations — and some say that the religion of Islam is the summary of all previous divine religions. Hazrat ﷺ says: "If Mūsā were alive he would not have continued with his own minhāj" — the prophets who came before to specific peoples in limited times — their miracles were limited — but the miracle of the Qur'ān is permanent from Allah, preserved by al-ḥamd lillāh wa-l-jinn wa-l-nās — the scribes and the reciters keep it going — this is the work of the reciters (qurrāʾ) — and this is not the work of any one person — this Qur'ān is a living proof — al-ḥamd lillāhi rabb al-ʿālamīn.

وَيَنصُرَكَ اللَّهُ نَصْرًا عَزِيزًا

wa-yanṣuraka llāhu naṣran ʿazīzā.

"And Allah may help you with a mighty victory." (al-Fatḥ 48:3)

Wa-yanṣuraka llāh — and Allah grants you victory and support. Naṣran ʿazīzā — with a mighty, glorious, honourable victory. This verse contains a reference to the Battle of Badr.

Esteemed readers! This surah points to the battle, and we will fully describe the events of Badr. The reason for the battle of Badr was that the Quraysh of Mecca tried to seize the Medina Muslims' property. Saʿd ibn ʿUbāda, the Medina Muslim leader, came and told the Prophet ﷺ: "We will fight if you command us" — Saʿd said: "Even if you lead us into the sea, we will go." Since there were also many who were martyrs among the companions and the prophets have been killed — and at this moment many things were happening —

Esteemed readers! Arabs had the custom of commerce in the months of Dhū l-Qaʿda, Dhū l-Ḥijja, Muḥarram, and Rajab — they made peace in these months and traded. In Medina, Saʿd ibn ʿUbāda of the Anṣār organised things on behalf of the Muslims — and sent messengers to the Prophet ﷺ: Saʿd told him that if we have to go to Ḥijāz to travel a trade route we will be blocked — the Prophet ﷺ said: travel — so we will go. Then we must either fight Quraysh or not. A number of the Quraysh chiefs were coming from the direction of Syria with their camel-loads. Abū Sufyān ibn Ḥarb came as the commander of their trade caravan.

The Quraysh heard that a force of a thousand Muslim soldiers was coming from Medina. Both sides came together in the open — the Quraysh disbelievers: Walīd ibn Mughīra, Shayba, ʿUtba, Abū Jahl — distinguished commanders. Walīd tried to prevent the individual combat (murāzala). There was one single combat from our side. Then individual Anṣār fighters came and Abū Jahl's side clashed with them. The commanders of the Quraysh from Ḥijāz came and came to face the Prophet ﷺ — and a young Anṣārī boy came whose name was ʿAfraʾ ibn Muʿādh ibn Masʿūd — he was near the Prophet ﷺ and he was always serving the Prophet ﷺ asking: "Who is Abū Jahl?" The Prophet ﷺ pointed him out. The boy ran. Two young brothers from the Anṣār came up — one of them ran at Abū Jahl from his side and the other came from behind. A Quraysh warrior came saying: "A relative of ours is being killed!" — the other Anṣārī ran and said to the Prophet ﷺ: "I have struck the enemy's sword down" — and he said: "Our commander is coming" — when both boys caught up with the Prophet ﷺ, the Prophet ﷺ was delighted at the joy of both boys as they reported the news of their success. This is the summary of the Battle of Badr as the Faqīr has written it.

Translation: "And Allah granted you (the conquest) — what kind of victory? A glorious, honourable, and supreme victory."

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

huwa lladhī anzala l-sakīnata fī qulūbi l-muʾminīna li-yazdādū īmānan maʿa īmānihim wa-lillāhi junūdu l-samāwāti wa-l-arḍi wa-kāna llāhu ʿalīman ḥakīmā.

"He it is who sent down tranquillity into the hearts of the believers that they might add faith upon their faith — and to Allah belong the armies of the heavens and the earth — and Allah is All-Knowing, All-Wise." (al-Fatḥ 48:4)

Huwa lladhī anzala l-sakīna — He is the One who sent down this tranquillity — He gave calmness, eliminating anxiety and restlessness. How? Fī qulūbi l-muʾminīna — in the hearts of the believers — the believers' hearts were given. Li-yazdādū īmānan maʿa īmānihim — so that their faith might increase together with what they already had — sakīna increases faith. Wa-lillāhi junūdu l-samāwāti wa-l-arḍ — and all the armies of the heavens and earth belong to Allah — there are armies of angels and jinn before Allah to provide His help. Wa-kāna llāhu ʿalīman ḥakīmā — and Allah is All-Knowing, All-Wise — knowing everything, the Knower of all the world's secrets — and He gives victory to the fully sincere.

Translation: "He is the One who sent down tranquillity and calmness into the hearts of the believers — so that their (previous) faith would grow alongside it — and all the armies of the heavens and earth belong to Allah — and Allah is All-Knowing and Wise."

لِّيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَكَانَ ذَٰلِكَ عِندَ اللَّهِ فَوْزًا عَظِيمًا

li-yudkhila l-muʾminīna wa-l-muʾmināti jannātin tajrī min taḥtihā l-anhāru khālidīna fīhā wa-yukaffira ʿanhum sayyiʾātihim wa-kāna dhālika ʿinda llāhi fawzan ʿaẓīmā.

"That He may admit the believing men and women into Gardens beneath which rivers flow — to dwell therein forever — and to remove their evil deeds from them — and that is with Allah a great triumph." (al-Fatḥ 48:5)

Li-yudkhila l-muʾminīna wa-l-muʾmināt — to admit the believing men and women into. Jannātin — such Gardens — what kind? Tajrī min taḥtihā l-anhār — beneath which rivers always flow. Khālidīna fīhā — the believers will always remain in those Gardens — this feminine form is appropriate. Wa-yukaffira ʿanhum sayyiʾātihim — and for the believers He will forgive even some mistakes they made — removing them. Wa-kāna dhālika ʿinda llāhi fawzan ʿaẓīmā — and this with Allah is a great triumph. Fāza — succeeded, was victorious, was fortunate. Fawzan ʿaẓīmān — a great triumph — enormous, great.

Translation: "So that believing men and women may be admitted into Gardens beneath which rivers always flow — believers will remain permanently in those Gardens — and the believers' sins will be forgiven — and this is a great triumph with Allah."

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

wa-yuʿadhdhiba l-munāfiqīna wa-l-munāfiqāti wa-l-mushrikīna wa-l-mushrikāti l-ẓānnīna bi-llāhi ẓanna l-sūʾi ʿalayhim dāʾiratu l-sūʾi wa-ghaḍiba llāhu ʿalayhim wa-laʿanahum wa-aʿadda lahum jahannama wa-sāʾat maṣīrā.

"And that He may punish the hypocritical men and women, and the polytheistic men and women, who harbour evil thoughts about Allah — upon them is the cycle of evil — and Allah is wrathful with them and has cursed them and prepared for them Hell — and what a miserable destination." (al-Fatḥ 48:6)

Wa-yuʿadhdhiba l-munāfiqīna wa-l-munāfiqāti wa-l-mushrikīna wa-l-mushrikāt — and to punish the hypocritical men and women, the polytheistic men and women. Al-ẓānnīna bi-llāhi ẓanna l-sūʾ — those who hold bad thoughts about Allah — ẓanna l-sūʾ — this is a reference to the bad opinions about Allah these people hold. ʿAlayhim dāʾiratu l-sūʾ — upon them falls the cycle of evil — the rotation of disgrace and infamy — they themselves will be seized. Wa-ghaḍiba llāhu ʿalayhim — and Allah's wrath came upon them — that terrible wrath. Wa-laʿanahum — and He cursed them — brought His curse upon them. Wa-aʿadda lahum jahannama — and prepared Hell for them. Wa-sāʾat maṣīrā — and what a terrible destination this is.

Translation: "And so that He may punish hypocritical men and women, polytheistic men and women — those who hold bad thoughts about Allah — the cycle of disgrace will fall upon them — and Allah's wrath is terrible upon them (nauseating) — and He has cursed them — and Hell is prepared for them — and this is the worst possible end."

وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

wa-lillāhi junūdu l-samāwāti wa-l-arḍi wa-kāna llāhu ʿazīzan ḥakīmā.

"And to Allah belong the armies of the heavens and the earth — and Allah is All-Mighty, All-Wise." (al-Fatḥ 48:7)

Wa-lillāhi junūdu l-samāwāti wa-l-arḍ — and the armies of the heavens and earth belong to Allah — the full armies — the entire gathering. Junūd — plural of jund — army. Wa-kāna llāhu ʿazīzan ḥakīmā — and Allah is All-Mighty and All-Wise.

Translation: "And all the armies of the heavens and earth belong to Allah alone — and Allah is All-Mighty and Wise."

إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

innā arsalnāka shāhidan wa-mubashshiran wa-nadhīrā.

"Indeed We have sent you as a witness, a bringer of glad tidings, and a warner." (al-Fatḥ 48:8)

Innā arsalnāka — indeed We have sent you. Shāhidan — as a witness — one who observes and bears witness, who watches over everything that happens in the world. The Prophet ﷺ is always watching over this. Wa-mubashshiran — and a bringer of glad tidings — one who brings glad tidings of mercy and a cheerful countenance to people — the one who puts such marks on their faces. Wa-nadhīran — and a warner — one who gives warning — one who warns of approaching calamity.

Translation: "(O Prophet!) We have sent you (to inform people of what?) — one who observes (the worldly people) — and who gives glad tidings (to the good people and those doing good) — and who gives warning (to the wicked and evildoers) of their impending end."

Esteemed readers! From this verse the word shāhidā is mentioned — it refers to the Prophet ﷺ.

Esteemed readers! In this context we note some things: the Prophet's knowledge (ʿilm) — this is a topic that arises — and we will address it. Knowledge in the world is from Allah Himself — it is His Self-knowledge — for He Himself knows everything. The second is the knowledge that is produced — a second type — in order to distinguish one thing from another. Third: after this comes ʿilm infiʿālī — practical knowledge. Allah knows and always knows what exists — but in this matter the two things are distinct from the others. Always: ʿilm bāl-dhāt — the self-knowledge of Allah: it is impossible to quantify — a person knows everything — knowledge that produces information about something from itself — then a third: the trace (athar) of this act — it is called ʿilm infiʿālī — and it is this that is always given a name. It is the knowledge that comes from knowing what is happening.

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

(Commentary continues from the previous verse, al-Fatḥ 48:4, repeated here for a contextual digression on the nature of divine knowledge and the Prophet's ﷺ station)

Now a discussion about the topic of ʿilm al-ghayb — the knowledge of the unseen. Some things are unseen (ghayb) — some people among the ignorant say that whoever does not know the five things (ʿilm al-ghayb) of which the Prophet ﷺ says: "I was given knowledge of the earlier and later" — ūtītu ʿilma l-awwalīna wa-l-ākhirīn — this is one argument, given by Allah Most High — meaning "I gave him all the knowledge of the earlier and later generations." This is on a person's level. Another person says we cannot say this — it is a form of shirk — a sign is not the same as God — whoever does not have knowledge of these five things is a disbeliever. We have said this many times before — knowledge of the unseen (ʿilm al-ghayb) is that there is no intermediary, no medium — āmantum bi-llāhi wa-malāʾikatihi wa-kutubihi wa-rusulihi wa-l-yawmi l-ākhir — meaning Allah, angels, books, messengers, and the Day of Resurrection — the unseen consists of those things that are additional to a person. After the experience of one, another person comes — what was not known gradually becomes known — but for one person something additional remains unknown. Inability to know something becomes impossible — for a person something additional is always ghayb.

لِّتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا

li-tuʾminū bi-llāhi wa-rasūlihi wa-tuʿazzirūhu wa-tuwaqqirūhu wa-tusabbiḥūhu bukratan wa-aṣīlā.

"So that you may believe in Allah and His Messenger, and honour him, and revere him, and glorify Him morning and evening." (al-Fatḥ 48:9)

Li-tuʾminū — so that you may come to believe — īmān, to believe, not to act in opposition. Bi-llāhi wa-rasūlihi — in Allah and in His Messenger — believe. Wa-tuʿazzirūhu — and honour him, revere him. Wa-tuwaqqirūhu — and show great veneration and reverence for him. Wa-tusabbiḥūhu — and glorify Allah — turning towards Allah. Bukratan wa-aṣīlā — morning and evening — performing his glorification morning and night.

Allah Most High teaches Muslims to respect and honour the Prophet ﷺ. Qāla l-lāhu taʿālā: lā tajʿalū duʿāʾa l-rasūli baynakum ka-duʿāʾi baʿḍikum baʿḍā (al-Nūr 24:63) — Do not treat the calling of the Messenger among you like the calling of one of you to another. And Allah Most High also says: yā ayyuhā lladhīna āmanū lā tarfaʿū aṣwātakum fawqa ṣawti l-nabiyyi (al-Ḥujurāt 49:2) — O believers, do not raise your voices above the voice of the Prophet. O Muslims! Speak to the Prophet with a lowered voice — and more: inna lladhīna yunādūnaka min warāʾi l-ḥujurāti akṯaruhum lā yaʿqilūn (al-Ḥujurāt 49:4) — those who call out to you from behind the chambers are mostly people devoid of reason. And: wa-law annahum ṣabarū ḥattā takhruja ilayhim la-kāna khayran lahum wa-llāhu ghafūrun raḥīm* — and if they had been patient until you came out to them, it would have been better for them — and Allah is Forgiving, Merciful.

The Prophet of Allah ﷺ says: "I shall be the first to intercede — I shall be the first person of all the prophets to intercede." And: "I am the first person who shall knock at the door of Paradise and it shall be opened — and I shall enter, accompanied by a faqīr of the Muslims — and among my companions there is nothing I am proud of." (Ṣāḥib! What are they proud of? — The answer to this is that Allah will come to know.)

Jābir (may Allah be pleased with him) narrates that Allah's Messenger ﷺ said: "Allah has granted me noble character and beautiful deeds as my companions." (This is a hadith commentary elsewhere.)

Wāziʿ ibn ʿĀmir (may Allah be pleased with him) narrates: "We came to Medina and people began saying — 'He is the Messenger of Allah ﷺ!' — then we took hold of both his hands and kissed them — both of them — and gave him the kiss of homage." (Bukhārī — Adab Mufrad)

Allah's Messenger ﷺ says: "Whoever is in front of me, if you follow him and take him as your guide I will leave them behind — Mūsā (upon him be peace), if he were alive in my age, he would follow me — and whoever finds Mūsā (upon him be peace) in my time and turns to his prophethood — he will find me there also." (ʿan Jābir)

Abū Hurayra (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said: "People! Make waṣīla for me in your prayers." — "What is the waṣīla, O Messenger of Allah?" He said: "The Waṣīla is the highest station in Paradise — it belongs to one person only — and I hope that I shall be that person."

Translation: "(O dear Prophet!) We have sent you (for what kind of mission?) — to be a witness (observing the people of the world) — and to give glad tidings (to the good people and those doing good) — and to inform the wicked (and evildoers) of their impending end."

Esteemed readers! In this verse the word shāhidā is mentioned — it makes the Messenger of Allah ﷺ manifest.

Hazrat's knowledge — what was its scope? We have heard from this discourse that the knowledge of the Prophet ﷺ which is not known to the common people — is not something comparable with God's knowledge. Allah's knowledge is by His own essence — and the Messenger of Allah's knowledge is by Allah — so who, what kind of Muslim, considers the knowledge of the Messenger of Allah ﷺ equal to God's knowledge? The gates of shirk and disbelief are closed for that person. Just think about it for a moment — Hazrat ﷺ has in His possession everything from all knowledge of the earlier and later generations.

Innamā anā qāsim wa-llāhu yuʿṭī — I am only a distributor and it is Allah who gives — I make the distribution — looking towards Allah — wa-mā ūtītum min al-ʿilmi illā qalīlā — and what you have been given of knowledge is but very little — what has been given to you is very little — pointing towards those of limited understanding: wa-ʿallamaka mā lam takun taʿlam wa-kāna faḍlu llāhi ʿalayka ʿaẓīmā — and He taught you what you did not know, and the favour of Allah upon you is immense.

Esteemed readers! One person surpasses another by knowledge and learning — our Hazrat has given knowledge to all — no single thing.

Esteemed readers! On this topic of knowledge of the unseen, this matter also arises — it is apparent that God's knowledge (ʿilm) is apparent — God's knowledge is nothing secret — nothing is hidden from Allah's knowledge — something hidden from one person is apparent to another — this matter of knowledge of the unseen (ʿilm al-ghayb) needs clarification — an element of belief (ʿaqīda) for every Muslim is that they must believe in it — āmantu bi-llāhi wa-malāʾikatihi wa-kutubihi wa-rusulihi wa-l-yawmi l-ākhir — meaning Allah, angels, books, messengers, and the Day of Resurrection — the unseen (ghayb) consists of what is additional to a person. After the experience of one, another person comes — what was not known gradually becomes known — but for one person something additional remains unknown. And inability to know something becomes impossible — for a person something additional is always ghayb.

Some things are always additionally hidden — ghayb — from some people, others don't know but something gradually becomes known — a single thing is always ghayb to someone else. No denial is possible — because of this a Muslim cannot say that God's knowledge (ʿilm ghayb) involves shirk — Messenger of Allah ﷺ's knowledge of ghayb is not shirk — because these people deny the connection of the Qur'ān and hadith — our hearts shake at Satan's whispers — but the knowledge of the unseen (ghayb) of the Messenger of Allah ﷺ is not shirk — lā ḥawla wa-lā quwwata illā billāh — and people who say: those who do not believe in the ghayb of Islam are disbelievers — link it to the Qur'ān and hadith — our governance is the Prophet's governance, we from our side work — from Hazrat we have no meaning — some foolish people say that the knowledge of God is six things: (1) where will a person die (2) when will a person die (3) what will a person eat — (4) what is in the mother's womb — (5) what will happen tomorrow — (6) when will it rain — but nothing that God does not know — ʿilm bāl-dhāt meaning His own self-knowledge — God always stops those who stand in the way of this — always ʿilm bāl-dhāt and ʿilm are distinct from one another — by divine mashhad (kashf) of the great awliyāʾ — the things that are held to reveal themselves — we are told: qul mūtū bi-ghayzikum — say! Die in your rage! — you can do us no harm, you come and go — self-killing is harmful — come — "O Mālik! — the hadith of delight has it: al-marʾu maʿa man aḥabba wa-anta maʿa aḥabbat — a person is with those whom he loves — so come to us — and we will go to the Mālik" — and the Mālik's side will be in Allah's hands, inshāʾAllāh.

These wrongdoers — in front of Allah their praise is so small — our God is great — how many of you in Hyderabad? — Lakhs come here — wealthy, beautiful — your Hyderabad in comparison with India — what is the comparison? — God Akbar! — Your sky is a hundred crore — arb ha arb stars in the sky — God Akbar! How great a thing is reality? What a great thing is reality! thumma llāhu akbar — what a great thing is before you! — there is nothing like lā ḥawla wa-lā quwwata illā billāh — lā ḥawla — for the taqwā of each person, no good deed is possible without Allah's help — because each individual Muslim maintains his own conduct and his knowledge before God — because you think you are comparing God's smallness — you all think — these are the kinds of slogans we make — God Akbar! — you are now known.

Some things of the unseen are always additionally hidden — there are such things hidden, as it were, like the hidden things from the heavens — like the ones we mentioned: Allah's, angels', books', prophets', and the Day of Resurrection — people believe in them with great strength — through them — but through the means of anbiyāʾ ﷺ — some things are known even though God is the only one of those things. Some claim that what is hidden from the common people is ghayb — but it is not known through God's ghayb — that disbeliever is the one who does not believe in the angels of Hell — because he has no connection with the angels, nor Paradise, nor Hell. In this way — to be unable to acknowledge God's ghayb (ʿilm ghayb) — is a sign of keeping away from Islam — the wrong way to distance from God's people. Some foolish ones say this is shirk — but the Messenger of Allah ﷺ — maintaining God's ghayb is not shirk — lā ḥawla wa-lā quwwata illā billāh — and people who say this link it back to the Qur'ān and hadith — our governance is the Prophet ﷺ's governance, we work from our side — some say: wa-ʿallamaka mā lam takun taʿlam — this causes difficulty — dhikru ghaflatinā ʿan khidmatih — from being distracted from His service — there is also the matter of faḍl meaning Allah's bounty — wa-kāna faḍlu llāhi ʿalayka ʿaẓīmā — and the favour of Allah upon you was immense — so what happens from this? Say: lā ḥawla wa-lā quwwata illā billāh? — The Muslim's language has had the phrase lā ḥawla wa-lā quwwata illā billāh rolling on his tongue — and it does not pass close to the disbelievers and polytheists.

Translation: "(O dear Prophet!) We have sent you — a witness (observing the worldly people) — giving glad tidings (to the good) — and informing the wicked (of their impending end). Esteemed readers! This verse uses the word shāhidā — which manifests the Messenger of Allah ﷺ."

It is becoming very clear — our God is very great, do not submit to others who are religions devoid of God — listen! — and in the midst of this, through the kashf and verification of God we shall shatter the imaginations of those home-wreckers to pieces. Listen! — be quiet and think carefully about this first.

Who is the first knowledge — knowledge by Allah Himself — Allah's own self-knowledge — and the Messenger of Allah's ﷺ knowledge by Allah — so which type of Muslim who considers the knowledge of Allah's Messenger equal to God's knowledge is saying shirk? — Both of their gates are closed to a person who commits shirk and disbelief — just think — Hazrat ﷺ has all knowledge of earlier and later generations.

Innamā anā qāsim wa-llāhu yuʿṭī — I am a distributor and God is the giver — I distribute and turn in God's direction — wa-mā ūtītum min al-ʿilmi illā qalīlā — you were given only a very little knowledge — a very small amount was given to you — pointing towards people of limited understanding: wa-ʿallamaka mā lam takun taʿlam wa-kāna faḍlu llāhi ʿalayka ʿaẓīmā — He taught you what you did not know and the favour of Allah upon you was immense.

Esteemed readers! One person's knowledge surpasses another's in learning — our Hazrat has given knowledge to all — this is not the work of one person alone. This Qur'ān is living proof — al-ḥamdu lillāhi rabbi l-ʿālamīn.

Kuntu ʿabdan wa-khādiman — I was a servant and a helper — he said to his teacher ʿAlī Murtaḍā (may Allah have mercy on him) — and that ʿAlī ibn Yahūd — a Jewish teacher — asked him some questions — he answered him brilliantly. He said to him: a-anta nabiyyun min al-anbiyāʾ — are you a prophet from the prophets? He replied: wa-yanḥaku min ʿabdin muḥammadin — from among the servants of Muḥammad. And one matter arises here: ʿabdallāhī — and ʿAbdullāhī — is it clear what calling a person ʿabdallāhī and ʿAbdallāhī means? Servant — it has a meaning for any person — it is correct for a person — since not a single created being of God can be created without being a servant — a second: a raqīq servant or slave bought or sold — all the books of fiqh concern this topic — ʿAbdullāhī — that is name of Ṣādiq — ʿAbdullāhī — Ghulam Muḥammad, ʿAbd al-ʿAlī, Ghulam ʿAlī — the name Ṣādiq comes from ʿAbdullāhī. In ʿAbdullāhī it comes to mean Ghulam Muḥammad or Ghulam ʿAlī — following a Companion (ṣaḥābī) is as certain as following Bilāl — it was necessary that you follow ʿAlī — third: ghulām meaning a servant — ʿabd meaning a servant — a farm labourer, that is ghulām meaning an obedient, submissive servant. In this way ʿAbdullāhī is synonymous with Ghulam Muḥammad, ʿAbdullāhī, Ghulam ʿAlī — those who say ʿabd ʿAlī for ʿAbdullāhī — of such names the Imām of Islam can never be called a mushrik — the ḥākim court can say it is shirk — but the belief is that until a certain point is reached with certainty and the argument is firm — then tusabbiḥūhu — and glorify — fa-tusabbiḥūhu — glorification turns in God's direction — glorifying God is to show God's freedom from defect — if anyone intends to spread panic and turns to Hazrat ﷺ — the intention is to make it a habit to turn towards Hazrat's ﷺ side — wa-ʿan dhimmiyyīn, meaning towards those who hold God to be free of defect — they are: dhimmiyyūn wa-ʿan mushrikīn — and those who commit shirk with their accusation of disbelievers.

Being very great — our God is very great — do not submit — you are not even believing in God — many are such religions that do not believe in God — listen — and in the middle of this we shall shatter the imaginations of those home-wreckers to pieces through God's kashf and verification — lā ḥawla wa-lā quwwata illā llāh — astaghfiru llāha — lā ilāha illā llāhu muḥammadun rasūlu llāh.

لِّتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا

li-tuʾminū bi-llāhi wa-rasūlihi wa-tuʿazzirūhu wa-tuwaqqirūhu wa-tusabbiḥūhu bukratan wa-aṣīlā.

"So that you may believe in Allah and His Messenger, and honour him, and revere him, and glorify Him morning and evening." (al-Fatḥ 48:9)

Li-tuʾminū — so that you may believe — bringing īmān, belief — not engaging in opposition. Bi-llāhi wa-rasūlihi — in Allah and in His Messenger. Wa-tuʿazzirūhu — and honour him — ʿazzara — taʿzīm — honour, glorify, magnify. Wa-tuwaqqirūhu — and revere him — show great veneration and awe. Allah Most High teaches Muslims to revere and honour Allah's Messenger ﷺ — and also to behave before him. Qāla llāhu taʿālā: lā tajʿalū duʿāʾa l-rasūli baynakum ka-duʿāʾi baʿḍikum baʿḍā (al-Nūr, āya 63) — (People!) Do not call the Prophet as though you were calling one another amongst yourselves — one place is one thing and another place is another.

And Allah Most High says: yā ayyuhā lladhīna āmanū lā tarfaʿū aṣwātakum fawqa ṣawti l-nabiyyi (al-Ḥujurāt, āya 2) — O Muslims! Do not raise your voices above the voice of the Prophet ﷺ — and: inna lladhīna yunādūnaka min warāʾi l-ḥujurāti akṯaruhum lā yaʿqilūn wa-law annahum ṣabarū ḥattā takhruja ilayhim la-kāna khayran lahum wa-llāhu ghafūrun raḥīm (al-Ḥujurāt, āya 4–5) — those who call to you from behind the chambers are mostly devoid of reason — and if they had been patient until you came out to them it would have been better for them — and Allah is Forgiving, Merciful.

The Messenger of Allah ﷺ says: "I shall be the first person to knock at the door of Paradise — the door will open — I shall enter, and the faqīr Muslims will be with me — and I have nothing to be proud of with my companions." (Ṣāḥib! Their answer is: Allah will come to know.)

"And I am the first person to intercede — and my intercession will be accepted before the Day of Resurrection — this is not a future thing."

"And I am the first person who will find his followers in Paradise — Allah Most High will then open the door of Paradise — and I shall enter with the faqīr Muslims — and I myself am also a faqīr — and there is nothing I am proud of." (Ṣāḥib! What are you? — The answer is: Al-Lāhu akbar!)

Translation: "(O dear Prophet! مح) We have sent you to the people so that the people may believe in Allah and His Messenger — and venerate and revere him — (glorify Allah) and say Allah's glorification morning and night."

Esteemed readers! In this verse the word shāhidā manifests the Messenger of Allah ﷺ.

إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا

inna lladhīna yubāyiʿūnaka innamā yubāyiʿūna llāha yadu llāhi fawqa aydīhim fa-man nakaṯa fa-innamā yankuṯu ʿalā nafsihi wa-man awfā bi-mā ʿāhada ʿalayhu llāha fa-sa-yuʾtīhi ajran ʿaẓīmā.

"Indeed those who pledge allegiance to you are only pledging allegiance to Allah — the hand of Allah is above their hands. And whoever breaks his pledge only breaks it against himself — and whoever fulfils what he has covenanted with Allah, He will give him a great reward." (al-Fatḥ 48:10)

Inna lladhīna — indeed those people who. Yubāyiʿūnaka — are pledging allegiance to you — they are taking the bayʿa, the covenant at your hand. Innamā yubāyiʿūna llāh — they are truly pledging allegiance to Allah — they are Allah's people taking the covenant with Allah's hand. Yadu llāhi fawqa aydīhim — Allah's hand is above their hands. Fa-man nakaṯa — then whoever breaks his pledge, breaks the covenant he made. Fa-innamā yankuṯu ʿalā nafsihi — he breaks it only against himself — the harm of breaking the pledge will fall upon himself. Wa-man awfā bi-mā ʿāhada ʿalayhu llāh — and whoever fulfils the covenant he made with Allah fully. Fa-sa-yuʾtīhi ajran ʿaẓīmā — He will soon give him a very great reward — a great reward drawing near.

Translation: "Indeed those people who are taking the pledge of allegiance at your hand — they are (truly) taking the pledge at Allah's hand — Allah's hand is upon their hands — then whoever breaks this pledge of allegiance — the harm of his pledge-breaking will fall upon himself — and whoever fulfils the covenant he made with Allah, Allah will give him a great reward very soon."

Esteemed readers! Pledge of allegiance (bayʿa) — what does a covenant mean? — Let us now consider this at every level. Allah Most High says: yā ayyuhā l-nabiyyu idhā jāʾaka l-muʾminātu yubāyiʿnaka ʿalā an lā yushrikna bi-llāhi shayʾan wa-lā yasriqna wa-lā yaznīna wa-lā yaqtulna awlādahunna wa-lā yaʾtīna bi-buhtānin yaftarīnahu bayna aydīhinna wa-arjulihinna wa-lā yaʿṣīnaka fī maʿrūfin fa-bāyiʿhunna wa-staghfir lahunna inna llāha ghafūrun raḥīm (al-Mumtaḥana, āya 12). This verse mentions the pledge of believing women — its account will be given: O Prophet! When believing women come to take the pledge of allegiance at your hand — they will not commit shirk with Allah — and will not steal — and will not commit adultery — and will not kill their own children — and will not slander by inventing lies between their hands and feet — and will not disobey you in any good matter — (these are the conditions of the pledge of allegiance in the customary manner of the time) — then when the pledge is taken from them, seek forgiveness for them — indeed Allah is Forgiving, Merciful."

This hadith is in Ṣaḥīḥ and this is the narration of ʿUbāda ibn al-Ṣāmit (may Allah be pleased with him):

ʿalā an lā tushrikū bi-llāhi shayʾan wa-lā tasriqū wa-lā taznū wa-lā taqtulū awlādakum wa-lā taʾtū bi-buhtānin taftarūnahu bayna aydīkum wa-arjulikum wa-lā taʿṣūnī fī maʿrūfin fa-man aṣāba minkum shayʾan fa-akhdhihu fī l-dunyā fa-huwa kafāratun lahu wa-ṭahūrun wa-in shāʾa ʿaẓẓabahu wa-in shāʾa ghafara lah (Riwāya Aḥmad fī musnadihi, muttafaq ʿalayhi wa-nasāʾī)

"(I take the pledge from you) — that you will not commit shirk with Allah — and will not steal — and will not commit adultery — and will not kill your own children — and will not come with slanders invented between your hands and feet — and will not disobey me in any good matter — then whoever among you fulfils this pledge, Allah will give him reward — and whoever breaks this and is held accountable in this world, that is an expiation for him and a purification — and if Allah wishes He will punish him and if He wishes He will forgive."

Esteemed readers! Through the pledge of allegiance (bayʿa) a covenant is taken from women only with the tongue — accepting is entirely permissible. The Elders have the tradition of taking the pledge by holding water in the hand — one side holds the hand of the one taking the pledge and the other side holds the hand of the one giving the pledge — some take the pledge by touching the corner of a shawl — some female reciters take the pledge by touching both hands of the man — men taking the pledge hold their own hands together. Which of these things come from this verse or hadith? Before this verse, hadith and other matters of the battle pledge — the Messenger of Allah ﷺ was taking the pledge of allegiance when a very large group (jamhūm) came to him — some people say something from this about the matter of the pledge — some say that if one is riding a camel and not pulling the camel's bridle — but whoever is — some say: if something is taken from the Prophet ﷺ, give me the halter of the camel — in any case, the Prophet ﷺ used to take the pledge when they came before him — and there is the pledge of allegiance relating to the conditions of staying on — is only taking the pledge and reciting istighfār sufficient?

Esteemed readers! Here too — and it is also said: one seeking forgiveness for the Prophet ﷺ — the sinners go to him — he seeks forgiveness for them — and about this issue Allah Most High says: wa-law annahum idhā ẓalamū anfusahum jāʾūka fa-staghfarū llāha wa-staghfara lahumu l-rasūlu la-wajadū llāha tawwāban raḥīmā (al-Nisāʾ, āya 64) — "If when they wronged themselves they had come to you and sought forgiveness from Allah, and the Messenger had sought forgiveness for them — they would have found Allah Oft-Returning, Merciful."

During life in this world the Messenger of Allah ﷺ used to seek forgiveness for the sinners — and his seat is established for the sinners, his caliph is his deputy — those who take the pledge from his followers' worthy disciples — what is established from this? The silsila of khilāfa and standing maqām of reciting forgiveness — those who take the pledge as followers ('murīdīn') of their noble masters — this is the silsila of khilāfa and caliphate that is the maqām at the head of the matter.

The giver is the maqām of the original representative (khulafāʾ) — and he himself is the best characteristics of the original person — and he himself can be decorated with his own colours. Some scholars say that the most important things for this are: Qur'ān, hadith, fiqh — the most important thing is this: who is the person to take the pledge from? — those who sit near him — those whose evil thoughts come to you become fewer — some people project their own thoughts onto others and draw others' thoughts and evil thoughts onto themselves — some people's bad deeds and sins and bad impulses — their attention (tawajjuh) and spiritual force in the first instance — some from love come together as one, those in the English language saying "Attention" and "Will Power" — in the second form (Vibration) — they call this the method of great Elders — saying: healthy soul (muṣabbaḥ) makes a healthy soul — this is where friendship and education originates — that is the friendship-based knowledge of battle and caliphate in the past — to give one's habit and put on one's robe — in any case caliphate and the maqām of standing are a continuous silsila that will continue until the Day of Resurrection inshāʾAllāh. Some Hazrats say that they have established my maqām — some say this has happened one hundred (100) times — indeed more than this from the time of the Imām — like Imam Jaʿfar al-Ṣādiq (may Allah have mercy on him) who from his wealth benefited the Imām and became benefited by him in that way — some Hazrats give their own prayers and give their own education — some give a book to several disciples who sit and gather under their master — wearing the turban on top — and give it from there and also in it from other noble items of the Hazrats they place their hands.

They are called sajāda-nashīns and that Hazrat is said to be the khalīfa maqām — and now every day (sajāda-nashīn) — from here on the meaning is becoming less — the cause is distance from the original purpose — with form the character departs and goes — so that the original purpose is being lost — if the rightly guided ones are not present and people go to the top and take — they will continue. The problem goes on like this — for this reason I am giving some necessary words at the end.

What is the benefit of this pledge of allegiance? I stated earlier that it is not just a matter of reciting the pledge but also the Prophet ﷺ also seeks forgiveness — this is a matter of reaching the benefit of seeking forgiveness (70) times — not more than this — I also made clear that the pledge is like this, as Allah Most High says: wa-huwa lladhī yaqbalu l-tawbata ʿan ʿibādihi wa-yaʿfū ʿani l-sayyiʾāti (al-Shūrā, āya 25) — "It is He who accepts repentance from His servants and pardons evil deeds" — and pardons sins meaning "to conceal the sins so that no one knows" — and "to pardon" also means the sins remain a burden on the heart — and the highest form of ʿafw is that: fa-ulāʾika yubaddilu llāhu

sayyiʾātihim ḥasanāt — (al-Furqān, āya 70) — "Allah Most High will convert even their sins into good deeds" — and my view is this: that whoever goes with a person who has such a state — their resolve becomes "very green" — according to a hadith the most important thing is: that a person accompanies someone like this and God will open his heart.

And it is clear from the Messenger of Allah ﷺ that Allah and the Messenger of Allah ﷺ are certain matters of fact — wa-mā adharī mā yufʿalu bī wa-lā bikum (al-Aḥqāf, āya 9) — I do not know what will be done with me and what will happen to you — this means that the presence is that God is before me — li-ljannatī wa-lā ubālī wa-hādhihi l-nār wa-lā ubālī — this is Paradise and I am unconcerned and this is Hell and I am unconcerned — (Hadith Qudsī — this is a directive lā ibālī) — the Messenger of Allah ﷺ says about this — what kind of result is it, in that — inna lladhīna yubāyiʿūnaka innamā yubāyiʿūna llāha yadu llāhi fawqa aydīhim (al-Fatḥ, āya 10) — "those who take the pledge of allegiance with you, they are truly pledging with Allah — Allah's hand is upon their hands."

This is a matter of one kind and of one state — li-anna maʿa llāhi waqtin lā yasaʿunī fīhi malakun muqarrabun wa-lā nabiyyun mursalun — "I have a time with Allah that neither an angel close to Allah nor a sent prophet can enter" — the Messenger of Allah ﷺ has a divine presence — our Messenger of Allah ﷺ is a witness to whom the Prophet ﷺ says: "I shall be the first person of all the prophets to intercede."

"And I am the first person who will knock on the door of Paradise and it will be opened for me — and I shall enter — and the faqīr Muslims shall be with me — and there is nothing I am proud of among my companions." (Ṣāḥib! What are you? — Allāhu akbar!)

In those wrongdoers — in front of Allah their praise is so small — our God is great — so many are in Hyderabad — Lakhs are here — wealthy, beautiful — your Hyderabad in comparison with Hindustan — what is the comparison? — Allāhu akbar! — Your sky — arb ha arb stars — Allāhu akbar! — What great thing is reality? What great thing! thumma llāhu akbar — lā ḥawla wa-lā quwwata illā billāh — for taqwā of each Muslim is lā ḥawla wa-lā quwwata illā billāh — no good deed (ʿamal ṣāliḥ) is possible without Allah's help — because each individual Muslim maintains his own deeds and stands in front of God — because you think you are in comparison to God's little — you all think — we make slogans — Allāhu akbar! — you have now come to know.

سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا فَاسْتَغْفِرْ لَنَا يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا

sa-yaqūlu laka l-mukhallafūna mina l-aʿrābi shaghalatanā amwālunā wa-ahlūnā fa-staghfir lanā yaqūlūna bi-alsinatihim mā laysa fī qulūbihim qul fa-man yamliku lakum mina llāhi shayʾan in arāda bikum ḍarran aw arāda bikum nafʿan bal kāna llāhu bi-mā taʿmalūna khabīrā.

"The bedouin laggards will say to you: 'Our possessions and our families occupied us, so seek forgiveness for us.' They say with their tongues what is not in their hearts. Say: 'Who has any power over you from Allah if He intends harm for you, or intends benefit for you? Rather, Allah is All-Aware of what you do.'" (al-Fatḥ 48:11)

Sa-yaqūlu laka — soon the stragglers will tell you. Al-mukhallafūna — those who remained behind, the actual person who stayed behind — khalīfa — the caliph who stays behind. Mina l-aʿrābi — from the Bedouin Arabs — the villages — the countryside — the name of one Arab tribe is aʿrāb — the singular of aʿrāb is aʿrābī — the Bedouin Arabs — its singular is aʿrābī — that is the singular form. Shaghalatanā — we were occupied — shaghaltanā amwālunā wa-ahlūnā — our wealth, our property and family — fa-staghfir lanā — so seek forgiveness for us — therefore, due to this preoccupation and inattentiveness seek forgiveness for us — yaqūlūna bi-alsinatihim — they are saying with their tongues what — mā laysa fī qulūbihim — what is not in their hearts — they speak with their tongues but not with their hearts. Qul fa-man yamliku lakum mina llāhi shayʾan — Say! Who has anything for you from Allah — who holds the reins for you — in arāda bikum ḍarran — if He intends harm for you — aw arāda bikum nafʿan — or intends benefit for you — bal kāna llāhu bi-mā taʿmalūna khabīrā — rather Allah is fully aware of your deeds — previously acquainted with all your deeds and affairs.

Translation: "These village-dwelling Bedouin people who stayed behind will say to you — 'Our wealth and family left us no opportunity (O Prophet!) — so seek forgiveness and pardon for us' — these people are saying such things from their tongues (that is, the deceit of forgetfulness) not from their hearts — who among you has the choice before Allah — if Allah wants to send you harm or wants to send you benefit — Allah is previously acquainted with all your deeds, (he is well aware of all your little excuses)."

بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَىٰ أَهْلِيهِمْ أَبَدًا وَزُيِّنَ ذَٰلِكَ فِي قُلُوبِكُمْ وَظَنَنتُمُ الظَّنَّ السَّوْءَ وَكُنتُمْ قَوْمًا بُورًا

bal ẓanantum an lan yanqaliba l-rasūlu wa-l-muʾminūna ilā ahlīhim abadan wa-zuyyina dhālika fī qulūbikum wa-ẓanantumu l-ẓanna l-sūʾa wa-kuntum qawman būrā.

"Rather, you thought that the Messenger and the believers would never return to their families — and that seemed fine to you in your hearts — and you thought evil thoughts, and you were a ruined people." (al-Fatḥ 48:12)

Bal ẓanantum — rather you thought — you really understood this well. An lan yanqaliba l-rasūlu wa-l-muʾminūna — that the Messenger and the believers would never return alive — their own relatives and those close to them would never come home. Ilā ahlīhim abadan — to their families ever. Wa-zuyyina dhālika fī qulūbikum — and this seemed fine in your hearts and the decorative appearance of a good thing was happening — wa-ẓanantumu l-ẓanna l-sūʾ — and you had an evil opinion — a bad opinion. Wa-kuntum qawman būrā — (qāma — yaqūmu — standing up) — the ruined people — those people who stand for their support who are the one who supports the ruined-ones. And you were the one about to be ruined, and the one to be ruined who ruined.

Translation: "Rather you thought that the Messenger and the believers would never return alive (to their homes) — and your hearts had a bad deception seizing them and you had an evil opinion — and you were a ruinous people."

وَمَن لَّمْ يُؤْمِن بِاللَّهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَعِيرًا

wa-man lam yuʾmin bi-llāhi wa-rasūlihi fa-innā aʿtadnā li-l-kāfirīna saʿīrā.

"And whoever does not believe in Allah and His Messenger — We have indeed prepared for the disbelievers a blazing Fire." (al-Fatḥ 48:13)

Wa-man lam yuʾmin — and whoever does not bring faith in Allah and His Messenger ﷺ — whoever does not believe in Allah and accept Islam — fa-innā aʿtadnā li-l-kāfirīna saʿīrā — we have prepared a blazing fire (saʿīr) — a blazing, raging fire — for the disbelievers.

Translation: "And whoever does not believe in Allah and His Messenger and does not accept Islam — We have prepared a blazing fire for the disbelievers."

وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَغْفِرُ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

wa-lillāhi mulku l-samāwāti wa-l-arḍi yaghfiru li-man yashāʾu wa-yuʿadhdhbu man yashāʾu wa-kāna llāhu ghafūran raḥīmā.

"And to Allah belongs the kingdom of the heavens and the earth — He forgives whom He wills and punishes whom He wills — and Allah is Ever-Forgiving, Most Merciful." (al-Fatḥ 48:14)

Wa-lillāhi mulku l-samāwāti wa-l-arḍ — and the sovereignty of the heavens and earth belongs to Allah — the Sovereignty of Allah's heavens and earth. Yaghfiru li-man yashāʾ — He forgives whom He wishes — whomever He wishes He forgives and pardons. Wa-yuʿadhdhbu man yashāʾ — and punishes whom He wishes — whoever He wishes He punishes — yet He is fair — good is better — He is pleased to forgive. Wa-kāna llāhu ghafūran raḥīmā — and Allah is Forgiving and Merciful — Allah is Forgiving by this name, His work is forgiveness — and Merciful is His name — Merciful is the work of the Merciful.

Translation: "The sovereignty of the heavens and the earth belongs to Allah alone — He forgives whom He wishes and punishes whom He wishes — and Allah is Forgiving and Merciful."

سَيَقُولُ الْمُخَلَّفُونَ إِذَا انطَلَقْتُمْ إِلَىٰ مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ يُرِيدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّهِ قُل لَّن تَتَّبِعُونَا كَذَٰلِكَ قَالَ اللَّهُ مِن قَبْلُ فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا

sa-yaqūlu l-mukhallafūna idhā nṭalaqtum ilā maghānima li-taʾkhudhūhā dharūnā nattabiʿkum yurīdūna an yubaddilū kalāma llāhi qul lan tattabiʿūnā kadhālika qāla llāhu min qablu fa-sa-yaqūlūna bal taḥsudūnanā bal kānū lā yafqahūna illā qalīlā.

"The laggards will say, when you set out to take spoils of war: 'Let us follow you.' They want to change the word of Allah. Say: 'You shall not follow us — thus Allah has already said.' They will then say: 'No — you are envious of us.' Rather, they understand but very little." (al-Fatḥ 48:15)

Sa-yaqūlu l-mukhallafūna — the stragglers who stayed behind will say. Idhā nṭalaqtum ilā maghānim — when you proceed to take the spoils of war. Li-taʾkhudhūhā — so that you take those spoils for yourselves — take them. Dharūnā — leave us — let us go. Nattabiʿkum — we shall follow you — we shall go with you. Yurīdūna an yubaddilū kalāma llāh — they want to change Allah's word — the divine command. Qul — Say, O Prophet! Lan tattabiʿūnā — you will never follow us. Kadhālika qāla llāhu min qablu — this is what Allah had already said. Fa-sa-yaqūlūna — then those people will say. Bal taḥsudūnanā — rather you are jealous of us — you are jealous because we are not coming and you are. Bal kānū lā yafqahūna illā qalīlā — rather those people understand very little — they are unable to understand, they are extremely foolish — but very little.

Translation: "These village-dwelling laggards will say when you march out to take spoils — 'Take us along too, so we can also go and take spoils' — they want to change Allah's word (O Prophet!) — Say! — you will never follow us — Allah has said this before — then they will say — rather you are jealous of us (O Prophet!) — but they are very little in understanding."

قُل لِّلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُوْلِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ وَإِن تُطِيعُوا يُؤْتِكُمُ اللَّهُ أَجْرًا حَسَنًا وَإِن تَوَلَّوْا كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا

qul li-l-mukhallafīna mina l-aʿrābi sa-tudʿawna ilā qawmin ulī baʾsin shadīdin tuqātilūnahum aw yuslimūn wa-in tuṭīʿū yuʾtikumu llāhu ajran ḥasanan wa-in tawallaw kamā tawallaytum min qablu yuʿadhdhbakum ʿadhāban alīmā.

"Say to the bedouin laggards: 'You will soon be called towards a people of formidable might — you will fight them or they will embrace Islam. And if you obey, Allah will give you a good reward — and if you turn away as you turned away before, He will punish you with a painful punishment.'" (al-Fatḥ 48:16)

Qul li-l-mukhallafīna mina l-aʿrāb — O Prophet! Say to those village-dwelling Arab laggards. Sa-tudʿawna — you will soon be called out. Ilā qawmin ulī baʾsin shadīd — towards a powerful, formidable people — a very powerful force. Tuqātilūnahum — you will fight them — you will go into battle with them. Aw yuslimūn — or they will accept Islam and become Muslim. Wa-in tuṭīʿū — and if you then obey. Yuʾtikumu llāhu ajran ḥasanā — Allah will give you a good, fine reward — a good compensation. Wa-in tawallaw — and if you turn away and come away. Kamā tawallaytum min qabl — just as you did before this — yuʿadhdhbakum ʿadhāban alīmā — He will give you a very painful punishment — shameful punishment.

Translation: "(O Prophet!) Say to these village-dwelling Bedouin Arab laggards — soon you will be called out towards a very powerful enemy people — you will fight them — or they will accept Islam — then if you obey, Allah will give you good reward — and if you turn away as you did before, Allah will give you a painful, humiliating punishment — (you will have to undergo a humiliating punishment in public)."

Esteemed readers! This alludes to Persia — meaning Fārs — meaning Iran — the people who had very great power — and that was the time of ʿUmar ﷺ and Hazrat ʿUthmān ﷺ — and the Prophet ﷺ was commanding the Arab Bedouin to join with the Muslims in fighting them — to go with willing hearts or they would fall away — and if they came together and surrendered to Muslims, peace — if they came with a reckless heart — God will send humiliating punishment on them.

Esteemed readers! This is the Fārūqī army and the ʿUthmānī forces' conquests — and this too is among the two of them — those who gave the command to give punishment to those who denied. Small excuses are not acceptable — so the all-acceptable words say: —

لَّيْسَ عَلَى الْأَعْمَىٰ حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَمَن يَتَوَلَّ يُعَذِّبْهُ عَذَابًا أَلِيمًا

laysa ʿalā l-aʿmā ḥarajun wa-lā ʿalā l-aʿraji ḥarajun wa-lā ʿalā l-marīḍi ḥarajun wa-man yuṭiʿi llāha wa-rasūlahu yudkhilhu jannātin tajrī min taḥtihā l-anhāru wa-man yatawalla yuʿadhdhbhu ʿadhāban alīmā.

"There is no blame on the blind, nor on the lame, nor on the sick — and whoever obeys Allah and His Messenger, He will admit him to gardens beneath which rivers flow — and whoever turns away, He will punish him with a painful punishment." (al-Fatḥ 48:17)

Laysa ʿalā l-aʿmā ḥaraj — there is no restriction on the blind — no compulsion whatsoever. Wa-lā ʿalā l-aʿraj ḥaraj — nor is there any compulsion on the lame. Wa-lā ʿalā l-marīḍ ḥaraj — nor on the sick — no restriction of any kind. Wa-man yuṭiʿi llāha wa-rasūlahu — and whoever obeys Allah and His Messenger. Yudkhilhu jannātin — Allah will admit him to such gardens — what kind? Tajrī min taḥtihā l-anhāru — beneath them rivers always flow — wa-man yatawalla — and whoever turns away from battle and avoids it being present. Yuʿadhdhbhu ʿadhāban alīmā — God will give him a very painful, dreadful punishment.

Translation: "There is no compulsion on the blind — nor on the lame — nor on the sick — and whoever obeys Allah and His Messenger will be entered into Gardens beneath which rivers always flow — and whoever turns away from the battle (and if not present) — God will give him a very dreadful punishment."

We have already mentioned that in the Battle of Badr, ibn Walīd, Shayba, ʿUtba, and Abū Jahl were killed — the unbelievers of Quraysh took revenge for this in the battle following it — they brought a very large army to Aḥad near Medina. One wild-natured person hid behind a rock and sat stabbing — Hazrat's small spear pierced the rock and arrived — one person said the Prophet ﷺ asked: "Why are you riding that horse?" He said to him: "You will be killed fighting this person" — the horses ran and carried the Prophet ﷺ — "Kafan bayāt" — he comes and stays there and goes back — the kafīrs begin to lose heart.

Esteemed readers! After the battle of Badr, God's enemies first turned Muslims into an organized group and then set out for Aḥad. After Aḥad the Muslims were first organized — and eighty (80) men from among the people — God's enemies, the Messenger of Allah ﷺ busied them with something and approached — some evil man committed treachery that Hazrat ʿUthmān (may Allah be pleased with him) was martyred — but what was the point? — All the Muslims were ready to die — and the Messenger of Allah ﷺ came under a tree and recited the last drop of blood — the bayʿa was taken by hand from nine hundred (900) people — Hazrat ﷺ himself held the weapons for killing to not escape — to look at the situation of the disbelievers from the side of the hands raised and the feet fleeing — and they became ready for the maṣlaḥa — the conditions to settle.

"This year go and come next year — the Muslims who go to the unbelieving Quraysh will return — and whoever is in Medina Sharīf and comes to us will also be sent back."

Abū Jundal — a Muslim named Abū Jundal who was imprisoned by his own father who was a great oppressor of his father — this spectacle was very large — Muslims who were going ready to die — but who did not accept this condition — Hazrat ﷺ accepted this — and after the treaty Hazrat ʿAlī (may Allah be pleased with him) was the one writing.

On behalf of the Quraysh: Bismillāhi l-Raḥmāni l-Raḥīm — the Quraysh said we don't like hearing the phrase "Mercy of the Merciful" in the name of the Messenger of Allah — write — why, do you want to fight us? — write — from Muḥammad the Messenger of Allah — ibn ʿAbdullāh — the Messenger of Allah's ibn — why write it? — Because they were writing ʿAbdullāh with the Messenger of Allah's name — it is a big matter — they were very ready to shed the last drop of blood at the time — and the Prophet ﷺ was getting the matter that peace of Muslims was best (ṣulḥ) and the Quraysh were at the bottom in this — khayr — the Peace Deed was completed — in this there was also this condition that ten years — this being the truce — and the other condition was a ḥalīf of the Quraysh — another ally (Abū Bakr) — Hazrat and Muslim soldiers marched to Medina with a few things. One and a wonderful event occurred — Abū Busayr arrived at Hazrat's doorstep — two disbelievers came — one of them said to Abū Busayr — "I see you have a good quality sword" — that ignorant man — the sword by the way of weighing the body gave — Abū Busayr raised the weight not to necessarily — Abū Busayr snatched the sharp sword — then Hazrat ﷺ came — was killed with the sword — the Messenger of Allah ﷺ said to him — he is a great fighter — a fire then flares up and he returns — Abū Busayr saw that there is no way to stay in Mecca under the conditions — he informed the Quraysh and those helpers of Mecca — the congregation grew daily going to Abū Busayr and Abū Jundal — it kept on growing — the Quraysh in fear of being surrounded made a request to the court that this condition be annulled — and this ṣulḥ (peace of Ḥudaybiyya) and the injustice and oppression (ẓulm wa-sitam) of the unbelieving Quraysh proved ever more clearly day by day.

Esteemed readers! This is the Fārūqī army and the ʿUthmānī army's conquests — and this is under their command — because they would not give those with them punishment — small excuses are not acceptable — so therefore the verse says: —

We mentioned that in the Battle of Badr — Walīd ibn Mughīra, Shayba, ʿUtba, and Abū Jahl were killed — the Quraysh unbelievers decided on revenge for this — they brought a large army to Aḥad near Medina — the Quraysh unbelievers: the army commander was Abū Sufyān ibn Ḥarb — and the ʿUthmānī forces are also among those two — those who were under command would give punishment to the deniers — small excuses are unacceptable — and the clear verse says:—

لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا

la-qad raḍiya llāhu ʿani l-muʾminīna idh yubāyiʿūnaka taḥta l-shajarati fa-ʿalima mā fī qulūbihim fa-anzala l-sakīnata ʿalayhim wa-athābahum fatḥan qarībā.

"Certainly Allah was pleased with the believers when they pledged allegiance to you under the tree — He knew what was in their hearts — and He sent down tranquillity upon them and rewarded them with a near victory." (al-Fatḥ 48:18)

La-qad raḍiya llāhu — indeed, certainly, without doubt Allah was pleased. ʿAni l-muʾminīna — with the believers — those devoted servants. Idh yubāyiʿūnaka — when they were taking the pledge of allegiance with you. Taḥta l-shajarati — under the tree — they were sitting. Fa-ʿalima mā fī qulūbihim — then Allah came to know what was in their hearts — He already knew, and when this pledge was given and the action taken — He made it manifest. Fa-anzala l-sakīnata ʿalayhim — then He sent down tranquillity and the perfection of contentment upon them. Wa-athābahum — and He rewarded them — He gave them thawāb, compensation. Fatḥan qarībān — a near, impending victory.

The full account of this pledge (bayʿa) will now be given briefly. This year the Muslims were going but were not allowed to make the ʿUmra pilgrimage — and the unbelieving Quraysh of Mecca wanted to prevent them — and under the tree near Mecca Hazrat ﷺ came from behind a tree — the congregation at the pledge (bayʿa al-riḍwān) with Hazrat ﷺ took the pledge together with nine hundred (900) people — Hazrat ﷺ himself wielded weapons to kill and not escape — to look at the state of the disbelievers with hands raised and feet — and they became ready for the treaty — the terms came together and settled.

"This year go and come next year — the Muslims going to the unbelieving Quraysh will return — and whoever is in Medina Sharīf and comes will also return."

Abū Jundal — a Muslim named Abū Jundal was imprisoned by his own father — who was holding back from accepting Islamic conditions — this spectacle was very large — the Muslims ready to die — who did not accept this condition — Hazrat ﷺ accepted it — and after the treaty Hazrat ʿAlī (may Allah be pleased with him) was the one writing.

On behalf of the Quraysh: Bismillāhi l-Raḥmāni l-Raḥīm — the Quraysh said we do not like this phrase and don't acknowledge the Messenger of Allah — write — why struggle with each other? — write — from Muḥammad son of ʿAbdullāh — why write the Messenger of Allah? — because the Messenger of Allah ﷺ's name — they wrote ʿAbdullāh by his Messenger of Allah ﷺ's hand — it is a big matter — the Messenger of Allah ﷺ was at the time very ready — to shed the last drop of blood — and the Prophet ﷺ was convinced that the peace (ṣulḥ) of Muslims was best and the Quraysh would end up at the bottom — khayr — the Ṣulḥ Deed was completed — there was also this condition that ten years would be the period of the truce — and there was a ḥalīf of the Quraysh — another ḥalīf (Abū Bakr) — and Hazrat ﷺ and Muslim soldiers returned to Medina with a few things.

One and a wonderful event occurred — Abū Busayr arrived at Hazrat's doorstep — two disbelievers came — one of them said to Abū Busayr — I see you have a good quality sword — that ignorant man — the sword was given for him to look at — Abū Busayr said it is not necessary to weigh the body — Abū Busayr snatched the sharp sword — then Hazrat ﷺ came and he was killed with the sword — the Messenger of Allah ﷺ said to him — this is a great fighter — a fire flares up and he returns — Abū Busayr saw that there is no way to stay in Mecca under the conditions — he informed the Quraysh and those Mecca helpers — the congregation grew daily going to Abū Busayr and Abū Jundal — it kept on growing — the Quraysh in fear of being surrounded made a request to the court that this condition be annulled — and this ṣulḥ (Ḥudaybiyya) and the injustice and oppression of the unbelieving Quraysh proved ever more clearly day by day.

Abū Jundal — a Muslim named Abū Jundal who was imprisoned by his own father — who had placed a shackle around his leg — this spectacle was very large — those Muslims were going ready to die — but the condition was accepted that he would not accept it — Hazrat ﷺ accepted this — and after the treaty Hazrat ʿAlī (may Allah be pleased with him) was the one writing.

The Quraysh said on behalf: Bismillāhi l-Raḥmāni l-Raḥīm — we do not like hearing the phrase and do not acknowledge the Messenger of Allah — write — why did you want to fight? — write from Muḥammad the son of ʿAbdullāh — the Messenger of Allah's ibn ʿAbdullāh — why? — Because the Messenger of Allah ﷺ's name — they wrote ʿAbdullāh — the Messenger of Allah ﷺ's hand — it is a big matter — they were very ready to shed the last drop of blood at the time — and the Prophet ﷺ was convinced that peace of Muslims was best — the ṣulḥ (Ḥudaybiyya) and the Quraysh would end at the bottom — khayr — the Ṣulḥ Deed was completed — in this there was also the condition that ten years — that is the truce period — and a ḥalīf of the Quraysh — another ḥalīf (Abū Bakr) — and Hazrat ﷺ and Muslim soldiers set off back to Medina with a few things.

One and wonderful — Abū Busayr arrived at Hazrat's side — two disbelievers came — one said to Abū Busayr — I can see you have a good quality sword — that ignorant man — Abū Busayr gave him the sword to look at — not to weigh the body against necessity — Abū Busayr snatched the sharp sword — then came to Hazrat ﷺ — a person was killed with the sword — the Messenger of Allah ﷺ said — this is a great fighter — a fire flares up and he goes back — Abū Busayr saw that there was no way to stay in Mecca under the conditions — he went and informed the Mecca Quraysh helpers — the congregation grew daily going to Abū Busayr and Abū Jundal — it kept growing — the Quraysh in fear of being surrounded made a request to the court that this condition be annulled — and the ṣulḥ of Ḥudaybiyya and the injustice and oppression of the Quraysh disbelievers proved ever more clearly day by day.

لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا

la-qad raḍiya llāhu ʿani l-muʾminīna idh yubāyiʿūnaka taḥta l-shajarati fa-ʿalima mā fī qulūbihim fa-anzala l-sakīnata ʿalayhim wa-athābahum fatḥan qarībā.

"Certainly Allah was pleased with the believers when they pledged allegiance to you under the tree — He knew what was in their hearts — and He sent down tranquillity upon them and rewarded them with a near victory." (al-Fatḥ 48:18)

La-qad raḍiya llāhu — certainly Allah was pleased. ʿAni l-muʾminīna — with the believing devoted servants. Idh yubāyiʿūnaka — when they took the pledge of allegiance with you. Taḥta l-shajarati — under the tree — the famous tree. Fa-ʿalima mā fī qulūbihim — then Allah made manifest what was in their hearts — He already knew but at the time of the action He made it apparent. Fa-anzala l-sakīnata ʿalayhim — He then sent down full tranquillity and contentment upon them. Wa-athābahum fatḥan qarībā — and rewarded them with a close, impending victory — a nearby conquest.

Translation: "Indeed Allah was pleased with the believers when they took the pledge of allegiance at your hand under the tree — Allah came to know what was in their hearts — then Allah sent tranquillity and contentment upon them — and gave them a near victory as reward."

The brief account of this bayʿa will now be given. This year the Muslims were going to Mecca but were prevented from making the ʿUmra pilgrimage — and the unbelieving Quraysh of Mecca wanted to prevent them — and under the tree near Mecca a very large congregation gathered at Hazrat ﷺ's side — the congregation of the pledge — bayʿat al-riḍwān — with Hazrat ﷺ — the pledge with nine hundred (900) people — Hazrat ﷺ himself held weapons not to escape but to kill — to look at the state of the disbelievers with raised hands and fleeing feet — and they became ready for treaty (maṣlaḥa) — the ṣulḥ conditions came together and settled.

"This year go and come next year — the Muslims going to the unbelieving Quraysh will return — and whoever from Medina Sharīf comes to us will be sent back."

Abū Jundal — a Muslim named Abū Jundal who was imprisoned by his own father — he fell as his father's great oppressor — that spectacle was very large — those Muslims who were going ready to die — who did not accept this condition — Hazrat ﷺ accepted it — and after the treaty Hazrat ʿAlī (may Allah be pleased with him) was the writer.

On behalf of the Quraysh: Bismillāhi l-Raḥmāni l-Raḥīm — the Quraysh said we don't like this phrase and we do not accept "Messenger of Allah" — write — why fight? — write from Muḥammad son of ʿAbdullāh — by the Messenger of Allah's hand the phrase ibn ʿAbdullāh was written — it is a big matter — they were ready to shed the last drop of blood at the time — and the Prophet ﷺ was convinced that peace of Muslims was best and the Quraysh would end at the bottom — khayr — the Ṣulḥ Deed was completed — there was also this condition that ten years — the truce period — and a ḥalīf of the Quraysh — another ḥalīf (Abū Bakr) — Hazrat ﷺ and Muslim soldiers returned to Medina with a few things.

One wonderful event occurred — Abū Busayr came to Hazrat's side — two disbelievers came — one of them said to Abū Busayr — I see you have a very good quality sword — that ignorant man — Abū Busayr gave the sword to look at — not to weigh it — Abū Busayr snatched the sharp sword — then Hazrat ﷺ came — was killed with the sword — the Messenger of Allah ﷺ said he is a great fighter — a fire flares and he returns — Abū Busayr saw that there is no way to stay in Mecca under the conditions — he informed the Quraysh and those Mecca helpers — the congregation kept growing daily going to Abū Busayr and Abū Jundal — it kept growing — the Quraysh in fear of surrounding made a request to the court for this condition to be annulled — and this Ṣulḥ-e-Ḥudaybiyya and the injustice and oppression of the Quraysh disbelievers proved ever more clearly day by day — the ṣulḥ (peace of Ḥudaybiyya) and the triumph of the Muslims' cause over the injustice and oppression of the unbelieving Quraysh is settled clearly and established day by day.

(Continuing the commentary on Sūrat al-Fatḥ 48:18)

…in exchange for the contentment (Allah has bestowed upon the believers) — that is, the imminent conquest of Makkah (which was soon to come).

Translation: "Indeed, Allah was well pleased with the believers when they pledged allegiance to you beneath the tree — He knew what was in their hearts — and so He sent down tranquillity upon them, and rewarded them with an imminent victory."

Esteemed readers! Here in Ḥudaybiyya there is mention of the oath of allegiance (bayʿat al-riḍwān) — the pledge given beneath the blessed hand of the Messenger of Allah ﷺ at the foot of a tree. Allah was aware of the firm faith and sincerity present in their hearts and He sent down tranquillity upon them and bestowed His grace. Among those who gave this pledge were the nine hundred (900) companions: Abū Bakr, ʿUmar, ʿUthmān (may Allah be pleased with them all) — whose faith Allah well knew. No one among the Companions can be charged with disbelief — this is a fundamental matter. The real test of a companion's worth lies in seeing things such as their actions were — and their worldly conduct gives testimony to their real state. These companions possessed the sincerity which Allah's Messenger ﷺ testified to. We should be pleased with all of them, just as Allah and His Messenger ﷺ are pleased with them.

وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

wa-maghānima kathīratan yaʾkhudhūnahā wa-kāna llāhu ʿazīzan ḥakīmā.

"And abundant spoils which they shall take — and Allah is ever All-Mighty, All-Wise." (al-Fatḥ 48:19)

Wa-maghānima kathīratan — and abundant spoils, of every kind of wealth. Yaʾkhudhūnahā — which they shall take. Wa-kāna llāhu ʿazīzun — and Allah is the Lord of honour. Ḥakīmun — All-Wise, the Master of knowledge and wisdom.

Translation: "And abundant spoils of every kind (shall be given to them) which they shall take — and Allah is the Lord of honour and wisdom (His promise is being fulfilled, all under the plan of wisdom)."

وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَٰذِهِ وَكَفَّ أَيْدِيَ النَّاسِ عَنكُمْ وَلِتَكُونَ آيَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَاطًا مُّسْتَقِيمًا

waʿadakumu llāhu maghānima kathīratan taʾkhudhūnahā fa-ʿajjala lakum hādhihi wa-kaffa aydiya l-nāsi ʿankum wa-li-takūna āyatan li-l-muʾminīna wa-yahdiyakum ṣirāṭan mustaqīmā.

"Allah has promised you abundant spoils which you shall take; He has hastened this one for you and has withheld 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." (al-Fatḥ 48:20)

Waʿadakumu llāhu — Allah has promised you. Maghānima kathīratan — very abundant spoils. Faʿajjala lakum hādhihi — and He hastened this (Khaybar) for you first. Wa-kaffa aydiya l-nāsi ʿankum — and He restrained (the hands of people, the long-armed Jews) from you so that Muslims would be safe. Wa-li-takūna āyatan li-l-muʾminīna — and so that this may be a sign of divine power for the believers. Wa-yahdiyakum ṣirāṭan mustaqīmān — and so that He may guide you along the straight path.

Translation: "Allah has promised you that after the victory of Ḥudaybiyya He shall grant you abundant spoils — He hastened this (Khaybar) for you first — and He restrained the people (namely the Jewish tribes) from harming the Muslims so that you might receive His blessing and be guided to the straight path."

This verse refers to the event of Khaybar — that when the Muslims returned from Ḥudaybiyya, the unbelievers from among Quraysh and their allies had inflicted great harm upon the Muslims and their allies. At that time the Messenger of Allah ﷺ was in Madīna al-Munawwara — and Abū Sufyān sent a message saying: "If you help me I will help you; if not, do not hinder me." Ḥaḍrat (may Allah have mercy on him) tried again to negotiate a peace. But ʿUmar (may Allah be pleased with him) set out towards Makkah with a force of thousands. Along the way, two thousand and then twelve thousand more joined, so that the army grew to fourteen thousand. Abū Sufyān, seeing such a vast Islamic force, realised that war could not be sustained. He therefore surrendered — Ḥaḍrat ʿAlī (may Allah be pleased with him) had advised him to accept. Ḥaḍrat ʿAbbās (may Allah be pleased with him) then brought him before the Messenger of Allah ﷺ on horseback. Ḥaḍrat ʿAbbās (may Allah be pleased with him) addressed the Prophet ﷺ on his behalf: "Abū Sufyān desires the protection of your household." Ḥaḍrat ﷺ replied: "Tell him that he may go; all who enter his home, his neighbourhood mosque — they shall be safe." The Islamic army entered the city quarter by quarter. After each tribe passed, a Muslim leader would call out: "Today is the day of Quraysh's humiliation — today Quraysh will be humiliated." Abū Sufyān was shaken and went to the central command to inform them that Muslim forces were advancing tribe by tribe. One Muslim leader then said to Abū Sufyān: "Today is the day of Quraysh's honour and greatness." This cheered him greatly — his Qurayshī pride was satisfied. He himself said: "I too am of Quraysh — if I perform good deeds today the army's banner will be in my hands." Ḥaḍrat Abū Bakr (may Allah be pleased with him) rode his camel upon his father's shoulders in sujūd. Ḥaḍrat Abū Bakr (may Allah be pleased with him) bent on his arm towards his ailing father, supporting him with difficulty. In any case, the Messenger of Allah ﷺ took his father's hand —

وَأُخْرَىٰ لَمْ تَقْدِرُوا عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرًا

wa-ukhrā lam taqdirū ʿalayhā qad aḥāṭa llāhu bihā wa-kāna llāhu ʿalā kulli shayʾin qadīrā.

"And other things which you have not yet been able to attain — Allah has already encompassed them, and Allah is over all things All-Powerful." (al-Fatḥ 48:21)

Wa-ukhrā — and one more thing, another event. Lam taqdirū ʿalayhā — which you have not yet been able to achieve — (meaning the conquest of Makkah). Qad aḥāṭa llāhu bihā — Allah has already encompassed it. Wa-kāna llāhu ʿalā kulli shayʾin qadīrun — and Allah is over every thing All-Powerful.

Translation: "And another event as well (the conquest of Makkah) which you have not yet achieved — Allah has already encompassed it. Allah is All-Powerful over every thing."

وَلَوْ قَاتَلَكُمُ الَّذِينَ كَفَرُوا لَوَلَّوُا الْأَدْبَارَ ثُمَّ لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا

wa-law qātalakumu lladhīna kafarū la-wallawu l-adbāra thumma lā yajidūna waliyyan wa-lā naṣīrā.

"And if the unbelievers had fought you, they would have turned their backs — then they would have found no protector and no helper." (al-Fatḥ 48:22)

Wa-law qātalakum — if these people, the unbelievers, fought you. Kafarū — they are the unbelievers, the polytheists. La-wallawu l-adbāra — they would certainly have turned their backs in flight. Thumma lā yajidūna — then they would not find. Waliyyan wa-lā naṣīrā — a protector or a helper.

Translation: "If these unbelievers had come out to fight you, they would certainly have turned their backs in flight — and then no one would have been their protector or helper."

سُنَّةَ اللَّهِ الَّتِي قَدْ خَلَتْ مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا

sunnata llāhi llatī qad khalat min qablu wa-lan tajida li-sunnati llāhi tabdīlā.

"This is the way of Allah that has passed before — and you will never find any change in the way of Allah." (al-Fatḥ 48:23)

Sunnata llāhi llatī — this is Allah's way which. Qad khalat min qablu — has been ongoing from before. Wa-lan tajida li-sunnati llāhi tabdīlā — and you will not find Allah's way undergoing any change.

Translation: "This is the way of Allah as it has always been — and you will never find Allah's way changing."

Esteemed readers! Some foolish people of the present age take up a theory to deny these matters and say that it is against natural law. What have you determined as natural law? You derive inference and conjecture from observation, but observation is only a matter of two thousand years at most — the entire history of what has occurred before is not being taken into account. Your theories are idle conjectures and unfounded imaginations. One example of such inference is this: a lion is sitting and a snake comes and bites it and the lion takes flight, startled with fright. We have written previously: a child of four years observed the sun but had never seen it set — and he says the sun also is permanent. We say to him that this too is a setting sun, sometimes it sets and sometimes it rises. This is against Allah's way — it is ever-changing, defying all predictions.

Esteemed readers! We sometimes think that when a prophet prays it is against the general customs, and those people who (supposedly) understand then regard it as a miracle. Reflect! Is this against Allah's nature? It has been mentioned previously by us that we observed four years ago a child who had never seen the sun set — and says the sun is always there. We say to that child: the sun sets always, people who refuse to accept it are ignorant and fearful of the truth — those who refuse to accept it demonstrate their error.

وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا

wa-huwa lladhī kaffa aydiyahum ʿankum wa-aydiyakum ʿanhum bi-baṭni makkata min baʿdi an aẓfarakum ʿalayhim wa-kāna llāhu bi-mā taʿmalūna baṣīrā.

"And it is He who withheld their hands from you and your hands from them in the valley of Makkah — after He gave you victory over them. And Allah is All-Seeing of what you do." (al-Fatḥ 48:24)

Wa-huwa lladhī — and it is He who. Kaffa — withheld, restrained. Aydiyahum ʿankum — their hands from you and your hands from them. Wa-aydiyakum ʿanhum — in the valley (here meaning the vicinity of Makkah, inside Makkah). Bi-baṭni makkata — in the belly, the valley, meaning within the surroundings of Makkah. Min baʿdi an aẓfarakum ʿalayhim — after He had given you victory over them. Wa-kāna llāhu bi-mā taʿmalūna baṣīrun — and Allah sees everything you do.

Translation: "And it is He who withheld their hands from you and your hands from them in (Makkah itself — that is, He stopped the fighting there) — after He had given you victory over them. Allah sees all the actions of (all) people."

Esteemed readers! During the negotiations at Ḥudaybiyya there was a ten-year peace treaty between Muslims and the polytheists. One tribe allied with the polytheists (Banū Bakr) and another with the Muslims (Banū Khuzāʿa) — the allies of the Messenger of Allah ﷺ. The allies of the polytheists attacked their allies of the Muslims through treachery. The polytheists too participated in this attack against the Muslims. At last the Messenger of Allah ﷺ arrived. Before him stood Ḥaḍrat ʿAlī (may Allah be pleased with him) on horseback. Ḥaḍrat ʿAbbās (may Allah be pleased with him) was looking back — at the second post Ḥaḍrat ʿUmar (may Allah be pleased with him) took up his position. Ḥaḍrat ʿAbbās (may Allah be pleased with him) noticed that Abū Sufyān too was riding behind them and that there were swords present to cut Abū Sufyān down. Ḥaḍrat ʿAbbās (may Allah be pleased with him) appealed to the Messenger of Allah ﷺ on his behalf: Ḥaḍrat ﷺ said: "Tell him to go; his house gives protection, the mosque gives protection — let him go and close his doors." Ḥaḍrat ﷺ ordered that the Islamic army be allowed to enter the city freely, giving safety to each tribe. One Muslim leader stood at a high point and called out: "Now the armies of Islam are passing — come, a tribe by tribe." After each tribe passed he called out again. Several polytheists were killed due to some misunderstanding — Ḥaḍrat ﷺ halted the operations. Abū Sufyān felt disheartened and said: "Today is the day of the humiliation of Quraysh." A Muslim leader reassured him: "No — today is a day of great honour for Quraysh." Abū Sufyān went to Ḥaḍrat ﷺ himself and was placed under protection. Ḥaḍrat ﷺ instructed him to go home and to stay quiet. The army entered and Ḥaḍrat ﷺ stood at the Kaʿba with Ḥaḍrat Abū Bakr al-Ṣiddīq (may Allah be pleased with him) by his side —

…Ḥaḍrat Abū Bakr (may Allah be pleased with him) was with him, advancing into Makkah. At that time he was reciting Sūrat al-Fatḥ ("Innā fataḥnā") from his blessed lips — and the sound of "Innā Fataḥnā" could be heard in the recitation coming through. In any case, with safety and peace, with Amān and grace, the Rahmat al-ʿĀlamīn (Mercy to all worlds) entered the Sacred Mosque.

هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُ وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَاءٌ مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ مَن يَشَاءُ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا

humu lladhīna kafarū wa-ṣaddūkum ʿani l-masjidi l-ḥarāmi wa-l-hadya maʿkūfan an yablugha maḥillahu wa-lawlā rijālun muʾminūna wa-nisāʾun muʾminātun lam taʿlamūhum an taṭaʾūhum fa-tuṣībakum minhum maʿarratun bi-ghayri ʿilmin li-yudkhila llāhu fī raḥmatihi man yashāʾu law tazayyalū la-ʿadhdhabnā lladhīna kafarū minhum ʿadhāban alīmā.

"It is they who disbelieved and barred you from the Sacred Mosque and (prevented) the offerings from reaching their place. And were it not for believing men and believing women whom you did not know — lest you trample them and thereby incur guilt for them unknowingly — (Allah held back the conquest) so that He may admit into His mercy whom He wills. Had they been clearly separated (from the believers), We would indeed have punished those who disbelieved among them with a painful punishment." (al-Fatḥ 48:25)

Humu lladhīna kafarū — they are those people who disbelieved. Wa-ṣaddūkum — they barred you. ʿAni l-masjidi l-ḥarāmi — from the Sacred Mosque — the Ḥaram — (meaning, those of Quraysh who were in their original stance against the Muslims since Ḥudaybiyya). Wa-l-hadya maʿkūfan — and the sacrificial animals were held back from reaching their place. Lam taʿlamūhum — who were unknown to you. An taṭaʾūhum — that you might trample upon them. Fa-tuṣībakum minhum maʿarratun — so that you might incur blame from them unintentionally. Bi-ghayri ʿilmin — without knowledge. Li-yudkhila llāhu fī raḥmatihi man yashāʾu — so that Allah may admit into His mercy whom He wills. Law tazayyalū — had they been separated out. La-ʿadhdhabnā lladhīna kafarū minhum ʿadhāban alīmān — We would have punished those of them who disbelieved with a dreadful punishment, an agonising torment.

Translation: "It is they, the unbelievers, who barred you from entering the Sacred Mosque and (also barred) the sacrificial animals from reaching their place (i.e. Makkah). At this time (in Makkah) there were Muslims present — men and women — whom you did not know, and it was (feared) that you might trample upon them without knowing. (It was for this reason you were stopped from fighting.) So that Allah may admit into His mercy whom He wills. Had those believers not been there, We would have punished the disbelievers with a dreadful punishment."

إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا

idh jaʿala lladhīna kafarū fī qulūbihimu l-ḥamiyyata ḥamiyyata l-jāhiliyyati fa-anzala llāhu sakīnatahu ʿalā rasūlihi wa-ʿalā l-muʾminīna wa-alzamahum kalimata l-taqwā wa-kānū aḥaqqa bihā wa-ahlahā wa-kāna llāhu bi-kulli shayʾin ʿalīmā.

"When the disbelievers placed in their hearts the zealotry of ignorance — the zealotry of the Days of Ignorance — Allah then sent down His tranquillity upon His Messenger and upon the believers, and made them adhere to the word of taqwā — and they were most worthy of it and deserving of it. And Allah is All-Knowing of every thing." (al-Fatḥ 48:26)

Idh jaʿala lladhīna kafarū — when those who disbelieved set in their hearts. Fī qulūbihimu l-ḥamiyyata — the zeal, the arrogance, the stubbornness. Ḥamiyyata l-jāhiliyyati — the zealotry of ignorance — the way of the Age of Ignorance. Fa-anzala llāhu sakīnatahu — and Allah sent down His tranquillity. ʿAlā rasūlihi — upon the Messenger. Wa-ʿalā l-muʾminīna — and upon the believers. Wa-alzamahum kalimata l-taqwā — and made them adhere firmly to the word of taqwā. Wa-kānū aḥaqqa bihā wa-ahlahā — and they were most deserving of it and its people — those who are established and worthy upon the word of taqwā. Wa-kāna llāhu bi-kulli shayʾin ʿalīmun — and Allah is All-Knowing of every thing — He knows what benefits and what harms come from taqwā and shirk.

Esteemed readers! At Ḥudaybiyya the unbelievers of Quraysh objected to the writing of the treaty: "Bismillāhi l-Raḥmāni l-Raḥīm" — they said they did not recognise this form. But the Muslims, with great patience, carried on. Allah sent down tranquillity upon His Messenger and the believers — and it was placed firmly in their hearts. And the matter of taqwā — the call to the people of belief and taqwā was established. And those who are committed to the word of taqwā and who call people to it are most deserving of it and its proper people. Those who ask about taqwā — we answer: by taqwā comes benefit, and from shirk comes harm. Allah is All-Knowing — He knows all things.

Translation: "When the unbelievers placed arrogance (of the Days of Ignorance, the old pagan pride) in their hearts — Allah then sent down His tranquillity and peace upon His Messenger and the believers — and He established them upon the word of taqwā (the Kalima-e-Tawḥīd). And they were more deserving of it and worthy of it. And Allah knows every thing (He knows)."

لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ فَعَلِمَ مَا لَمْ تَعْلَمُوا فَجَعَلَ مِن دُونِ ذَٰلِكَ فَتْحًا قَرِيبًا

la-qad ṣadaqa llāhu rasūlahu l-ruʾyā bi-l-ḥaqqi la-tadkhulunna l-masjida l-ḥarāma in shāʾa llāhu āminīna muḥalliqīna ruʾūsakum wa-muqaṣṣirīna lā takhāfūna fa-ʿalima mā lam taʿlamū fa-jaʿala min dūni dhālika fatḥan qarībā.

"Certainly Allah has verified the vision of His Messenger in truth — you will surely enter the Sacred Mosque, if Allah wills, in safety, with your heads shaved or cut short, without fear. He knew what you did not know, and therefore before that He arranged an imminent victory." (al-Fatḥ 48:27)

La-qad ṣadaqa llāhu — verily, Allah has truthfully shown. Rasūlahu — His Messenger. Al-ruʾyā — the vision. Bi-l-ḥaqqi — in truth, what is real. Bi-l-ḥaqqi means it was a sound vision containing truth. And what was the vision? Al-ruʾyā — some say it was an event before Ḥudaybiyya; others say after. My view, based on authentic narration, is that the Messenger of Allah ﷺ announced glad tidings after Ḥudaybiyya that the conquest of Makkah would come —

…as shown in this vision. La-tadkhulunna l-masjida l-ḥarāma — you will certainly enter the Sacred Mosque (Makkah). Āminīna — in safety and peace. Muḥalliqīna ruʾūsakum — with your heads shaved — men shave their heads; women cut their hair. Wa-muqaṣṣirīna — and with hair trimmed. Lā takhāfūna — without any fear of any kind. Fa-ʿalima mā lam taʿlamū — Allah knew well what you did not know — He knew all things. Fa-jaʿala min dūni dhālik — so He arranged before that. Fatḥan qarībān — a near victory — the conquest of Khaybar which came before the conquest of Makkah.

Translation: "Allah has verified the truth of His Messenger's vision (O Muslims!) — you will indeed enter the Sacred Mosque in safety (with His permission), with heads shaved and hair trimmed, without fear — (that vision will be fulfilled). Allah knew what you did not know, and prior to that He has granted an imminent victory."

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَىٰ بِاللَّهِ شَهِيدًا

huwa lladhī arsala rasūlahu bi-l-hudā wa-dīni l-ḥaqqi li-yuẓhirahu ʿalā l-dīni kullihi wa-kafā bi-llāhi shahīdā.

"It is He who sent His Messenger with guidance and the religion of truth that He may cause it to prevail over every religion — and Allah suffices as witness." (al-Fatḥ 48:28)

Huwa lladhī — it is He, the same Lord. Arsala rasūlahu — sent His Messenger. Bi-l-hudā wa-dīni l-ḥaqqi — with guidance and the religion of truth, namely Islām. Li-yuẓhirahu ʿalā l-dīni kullihi — so that Islām might prevail over all religions. Wa-kafā bi-llāhi — and Allah suffices. Shahīdun — as witness — the letter "b" in bi-llāhi is here an emphatic particle. Shahīdun — One who sees and bears witness.

Translation: "It is He who sent His messengers with guidance and the religion of truth so that it may prevail over all religions. And Allah's witnessing of it is sufficient."

Esteemed readers! From the standpoint of teaching, one religion surpasses another. Firstly — Islām has a heavenly Book as its guardian, just as the Qur'an. Secondly — Islām contains the concept of tawḥīd (Unity), and no other religion has this. Thirdly — no monks live in Islām — there are no monasteries in it. Fourthly — it prescribes no special group or caste — Islām is for everyone. Its message of Lā ilāha illā llāh Muḥammadun rasūlu llāh — this is the message of Islām. All people, by accepting this word, are equal in Islām. Fifthly — it maintains equality in action — equal before the law: the powerful, the weak, the scholar, the ignorant are all answerable by the same law. Sixthly — comfort is the right of every person according to it — equality, justice, seeking comfort and rest — the strong and the weak, the healthy and the ill — each has a right under it. The equality of Islām is one of living deeds and rewards — not one of external customs. You are observing that different groups follow different rules and customs — some following Islamic principles, some not. Islām in its entirety must be followed — it may be followed fully with full acceptance, and reform will also come.

…as it is befitting for each — man is befitting to his work, woman to hers, child to its work and the elderly to theirs. The equality in action and rewards in it is not merely observing and not an issue of continuous oversight — you observe that the customs of various groups and peoples are different and you are looking — some follow Islamic principles, some not. Islām must be followed completely — one may follow it fully with wholehearted acceptance, and it also brings reform.

مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

muḥammadun rasūlu llāhi wa-lladhīna maʿahu ashiddāʾu ʿalā l-kuffāri ruḥamāʾu baynahum tarāhum rukkaʿan sujjadan yabtaghūna faḍlan mina llāhi wa-riḍwānan sīmāhum fī wujūhihim min athari l-sujūdi dhālika mathaluhum fī l-tawrāti wa-mathaluhum fī l-injīli ka-zarʿin akhraja shaṭʾahu fa-āzarahu fa-staghlaza fa-stawā ʿalā sūqihi yuʿjibu l-zurrāʿa li-yaghīẓa bihimu l-kuffāra waʿada llāhu lladhīna āmanū wa-ʿamilū l-ṣāliḥāti minhum maghfiratan wa-ajran ʿaẓīmā.

"Muḥammad is the Messenger of Allah — and those with him are firm and unyielding against the disbelievers, and compassionate among themselves. You see them bowing and prostrating, seeking the bounty of Allah and His pleasure. Their mark is on their faces from the traces of prostration. That is their description in the Torah, and their description in the Gospel is like a seed which puts forth its shoot, strengthens it, and it grows stout and rises straight upon its stalk — delighting the sowers — that He may enrage the disbelievers through them. Allah has promised those who believe and do righteous deeds among them forgiveness and a mighty reward." (al-Fatḥ 48:29)

Muḥammadun rasūlu llāhi — Muḥammad is the Messenger of Allah. Wa-lladhīna maʿahu — and those people who are in his company — those being raised under his guidance. Ashiddāʾu ʿalā l-kuffāri — they are strong against the disbelievers, mighty in confronting them. Ruḥamāʾu baynahum — yet they are compassionate among themselves. What are their signs? Tarāhum rukkaʿan sujjadan — you see them bowing in rukūʿ and prostrating — they are absorbed in performing ṣalāh. Yabtaghūna faḍlan mina llāhi wa-riḍwānā — they are seeking from Allah His bounty and pleasure — what they do is solely for Allah's pleasure. Sīmāhum fī wujūhihim — their mark is upon their faces. Min athari l-sujūdi — from the traces of prostrations — the marks on the forehead from prostrations, these manifest upon them. Dhālika mathaluhum fī l-tawrāti — this is the description of them that is stated in the Torah. Wa-mathaluhum fī l-injīli — and their description is also in the Gospel. Ka-zarʿin — like a cultivation, a crop. Akhraja shaṭʾahu — one that has sent out its first shoots — a small one. Fa-āzarahu — then it grew strong — then it grew stronger. Fa-staghlaza — then it became stout. Fa-stawā ʿalā sūqihi — then it stood upright upon its stalks. Yuʿjibu l-zurrāʿa — it delights the farmers — it is a wonder to them. Li-yaghīẓa bihimu l-kuffāra — that through the Companions Allah may cause the unbelievers to choke with rage — to see the Companions progressing and advancing, the unbelievers are filled with such fury that they are all but consumed. Waʿada llāhu — Allah gave the promise. Lladhīna āmanū wa-ʿamilū l-ṣāliḥāti — those people who brought faith and did righteous deeds. Maghfiratan — the promise of forgiveness — the promise of His mercy. Wa-ajran ʿaẓīmā — and a great, mighty reward.

…in including them within His mercy — the promise is great and the reward is extraordinary.

Translation: "Muḥammad ﷺ is the Messenger of Allah — and those who are with him (in his company) are firm and hard against the disbelievers and compassionate and merciful among themselves. You see them — they are in a state of perpetually bowing and prostrating (offering frequent prayers of ṣalāh). These are signs of their seeking of Allah's bounty and pleasure. The mark on their faces (the trace of the prostration visible upon their foreheads) — this is the description of them in the Torah. And the description of them in the Gospel is similar: like a field crop — a farmer planted a seed, then its shoot appeared, then it grew stronger, then it became thicker, then it stood tall on its stalks — and farmers looking at it come delighted — (the Companions: the people of faith, their good actions) that Allah may cause the unbelievers to rage. Allah has promised those among them who believe and do righteous deeds forgiveness and a great reward."

Esteemed readers! I am about to say a few important things here at the end of the commentary on Sūrat al-Fatḥ. Allah Most High says: Raḍiya llāhu ʿanhum wa-raḍū ʿanh — the Companions are Allah's favoured ones and Allah is well pleased with them. The Companions have wronged those who harbour resentment and hatred against them. When is Allah's dear Prophet's Companions not believers? The relevant statement of Allah Most High about the Companions is: Ruḥamāʾu baynahum — compassionate among one another. Among those who say the Companions are wrongdoers are the Khawārij — they say one who commits a sin is a disbeliever. The Muʿtazila say he is neither a Muslim nor a disbeliever — it is a third category. The Ahl al-Sunnat view is: a sin is most importantly an action of the heart — because since the action of the heart is primary it is the stronger, and therefore sinning will not lead a Muslim out of Islām permanently — if one repents, Allah Most High will accept. Fa-qātilū l-latī tabghī — the one who commits tyranny and oppression should be fought —

…then when that group returns to Allah's command and pays heed, fa-aṣliḥū baynahumā — make reconciliation between them with justice and fairness. Wa-aqsiṭū — maintain equity. Inna llāha yuḥibbu l-muqsiṭīna — Allah loves those who maintain equity — those who are just and fair.

Translation: "If two Muslim groups fight — make reconciliation between them. If one group commits excess and tyranny — then fight that group until they return to Allah's command. Once they return to Allah's command, make reconciliation between them with justice and equity. Allah loves those who are just."

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

innamā l-muʾminūna ikhwatun fa-aṣliḥū bayna akhawaykum wa-ttaqū llāha laʿallakum turḥamūn.

"The believers are but brothers — so make reconciliation between your two brothers, and fear Allah, that you may receive mercy." (al-Ḥujurāt 49:10)

Innamā l-muʾminūna ikhwatun — the believers are indeed brothers — they are fellow brothers. Fa-aṣliḥū bayna akhawaykum — so make reconciliation between your two brothers. Wa-ttaqū llāha — and fear Allah. Laʿallakum turḥamūna — so that you may be shown mercy.

Translation: "Muslims are brothers with one another — make reconciliation between your two brothers — and fear Allah so that mercy may be shown to you."