48:1 Al-Fath (The Victory)

هذا الفتح المذكور هو صلح الحديبية، حين صد المشركون رسول الله صلى الله عليه وسلم لما جاء معتمرا في قصة طويلة، صار آخر أمرها أن صالحهم رسول الله صلى الله عليه وسلم على وضع الحرب بينه وبينهم عشر سنين، وعلى أن يعتمر من العام المقبل، وعلى أن من أراد أن يدخل في عهد قريش وحلفهم دخل، ومن أحب أن يدخل في عهد رسول الله صلى الله عليه وسلم وعقده فعل.وبسبب ذلك لما أمن الناس بعضهم بعضا، اتسعت دائرة الدعوة لدين الله عز وجل، وصار كل مؤمن بأي محل كان من تلك الأقطار، يتمكن من ذلك، وأمكن الحريص على الوقوف على حقيقة الإسلام، فدخل الناس في تلك المدة في دين الله أفواجا، فلذلك سماه الله فتحا، ووصفه بأنه فتح مبين أي: ظاهر جلي، وذلك لأن المقصود في فتح بلدان المشركين إعزاز دين الله، وانتصار المسلمين، وهذا حصل بذلك الفتح.

سورة الفتح: قال الإمام أحمد حدثنا وكيع حدثنا شعبة عن معاوية بن قرة قال سمعت عبدالله بن مغفل يقول قرأ رسول الله صلى الله عليه وسلم عام الفتح في مسيره سورة الفتح على راحلته فرجع فيها قال معاوية لولا أني أكره أن يجتمع الناس علينا لحكيت قراءته أخرجاه من حديث شعبة به. نزلت هذه السورة الكريمة لما رجع رسول الله صلى الله عليه وسلم من الحديبية في ذي القعدة من سنة ست من الهجرة حين صده المشركون عن الوصول إلى المسجد الحرام فيقضي عمرته فيه وحالوا بينه وبين ذلك ثم مالوا إلى المصالحة والمهادنة وأن يرجع عامه هذا ثم يأتي من قابل فأجابهم إلى ذلك على كره من جماعة من الصحابة منهم عمر بن الخطاب رضي الله عنه كما سيأتي تفصيله في موضعه من تفسير هذه السورة إن شاء الله تعالى فلما نحر هديه حيث أحصر ورجع أنزل الله عز وجل هذه السورة فيما كان من أمره وأمرهم وجعل ذلك الصلح فتحا باعتبار ما فيه من المصلحة وما آل الأمر إليه كما روى ابن مسعود رضي الله عنه وغيره أنه قال: إنكم تعدون الفتح فتح مكة ونحن نعد الفتح صلح الحديبية وقال الأعمش عن أبي سفيان عن جابر رضي الله عنه قال: ما كنا نعد الفتح إلا يوم الحديبية وقال البخاري حدثنا عبيدالله بن موسى عن إسرائيل عن أبي إسحاق عن البراء رضي الله عنه قال: تعدون أنتم الفتح فتح مكة وقد كان فتح مكة فتحا ونحن نعد الفتح بيعة الرضوان يوم الحديبية كنا مع رسول الله صلى الله عليه وسلم أربع عشرة مائة والحديبية بئر فنزحناها فلم نترك فيها قطرة فبلغ ذلك رسول الله صلى الله عليه وسلم فأتاها فجلس على شفيرها ثم دعا بإناء من ماء فتوضأ ثم تمضمض ودعا ثم صبه فيها فتركناها غير بعيد ثم إنها أصدرتنا ما شئنا نحن وركائبنا وقال الإمام أحمد حدثنا نوح حدثنا مالك بن أنس عن زيد بن أسلم عن أبيه عن عمر بن الخطاب رضي الله عنه قال: كنا مع رسول الله صلى الله عليه وسلم في سفر قال فسألته عن شيء ثلاث مرات فلم يرد علي قال فقلت في نفسي ثكلتك أمك يا ابن الخطاب ألححت كررت على رسول الله صلى الله عليه وسلم ثلاث مرات فلم يرد عليك؟ قال فركبت راحلتي فحركت بعيري فتقدمت مخافة أن يكون نزل في شيء قال فإذا أنا بمناد يا عمر قال فرجعت وأنا أظن أنه نزل في شيء قال: فقال النبي صلى الله عليه وسلم "نزل علي البارحة سورة هي أحب إلي من الدنيا وما فيها: "إن فتحنا لك فتحا مبينا ليغفر لك الله ما تقدم من ذنبك وما تأخر" ورواه البخاري والترمذي والنسائي من طرق عن مالك رحمه الله وقال علي بن المديني هذا إسناد مدني جيد لم نجده إلا عندهم.

Which was revealed in Al-Madinah

The Merit of Surah Al-Fath

Imam Ahmad recorded from `Abdullah bin Mughaffal, who said that Allah's Messenger ﷺ recited Surah Al-Fath on the (day) of the conquest of Makkah, riding on his she-camel. He recited it in a vibrating and pleasant tone. Mu`awiyah (a subnarrator) added: "Were I not afraid that the people would crowd around me, I would surely try to imitate and produce his recitation." Both Al-Bukhari and Muslim recorded this Hadith through Shu`bah.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

The Reason behind revealing Surat Al-Fath

This honorable Surah was revealed after the Messenger of Allah ﷺ returned from the area of Al-Hudaybiyyah, during the month of Dhul-Qa`dah, in the sixth year of Hijrah. This is when the idolators prevented him from reaching Al-Masjid Al-Haram to perform the `Umrah he intended. They stopped the Prophet from reaching Makkah at that time, but then were prone to peace negotiations. A peace treaty was conducted stipulating that the Messenger would return this year and then come back for `Umrah the following year. The Messenger ﷺ agreed. However, some of the Companions disliked these terms, including `Umar bin Al-Khattab, as we will mention in detail, Allah willing, while explaining this Surah. After the Prophet slaughtered his sacrificial animals in the area where he was stopped and headed back to Al-Madinah, Allah the Exalted and Most Honored revealed this Surah about what occurred between him and the idolators. Allah declared the Al-Hudaybiyyah peace treaty a manifest victory, because of the benefits peace would carry and the good results that did originate from it. `Abdullah bin Mas`ud and other Companions said, "You consider the conquering of Makkah to be Al-Fath (the victory), while to us, Al-Fath is the treaty conducted at Al-Hلudaybiyyah." Jabir (bin `Abdullah) said, "We only considered Al-Fath to be the day of Hلudaybiyyah!" Al-Bukhari recorded that Al-Bara' (bin `Azib) said, "You consider Al-Fath to be the conquest of Makkah, which was indeed a victory. However, we consider Al-Fath to be the pledge of Ar-Ridwan on the Day of Al-Hudaybiyyah. Then, we were fourteen hundred with the Messenger of Allah ﷺ. Al-Hudaybiyyah had a well, whose water we consumed, not leaving a drop of water in it. When the news of what happened reached the Messenger of Allah ﷺ, he came towards us and sat on the edge of the well. Then he asked to be brought a bucket of water and used it for ablution. He next rinsed his mouth, invoked Allah and poured that water into the well. Soon after, that well provided us, as well as our animals, with sufficient water, in whatever amount of water we wished. Imam Ahmad recorded that `Umar bin Al-Khattab said, "We were with the Messenger of Allah ﷺ on a trip, and I asked him about a matter three times, but he did not answer me. So I said to myself, `May your mother lose you, O son of Al-Khattab! You were stubborn in repeating your question three times to the Messenger of Allah ﷺ; each time he did not respond to you.' So I mounted my animal, my camel, and went ahead for fear that a part of the Qur'an might be revealed in my case. Suddenly, I heard a caller calling, `O `Umar!' So, I went to the Messenger while fearing that part of the Qur'an was revealed about me. The Prophet said,

«نَزَلَ عَلَيَّ الْبَارِحَةَ سُورَةٌ هِيَ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا:

إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ»

(Last night, a Surah was revealed to me that is dearer to me than this life and all that it contains: (Verily, We have given you a manifest victory. That Allah may forgive you your sins of the past and the future.)) Al-Bukhari, At-Tirmidhi and An-Nasa'i collected this Hadith from several chains of narration through Malik, may Allah grant him His mercy. `Ali bin Al-Madini commented, "This is a good chain of narration consisting of the scholars of Al-Madinah." Imam Ahmad recorded that Anas bin Malik said, "This Ayah was revealed to the Prophet ,

لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ

(That Allah may forgive you your sins of the past and the future,) on his return from Al-Hudaybiyyah. The Prophet said,

«لَقَدْ أُنْزِلَتْ عَلَيَّ اللَّيْلَةَ آيَةٌ أَحَبُّ إِلَيَّ مِمَّا عَلَى الْأَرْض»

(Tonight, an Ayah, that is dearer to me than all that the earth carries, was revealed to me.) The Prophet recited the Ayah to them. They said, `Congratulations, O Allah's Messenger! Allah the Exalted and Most Honored has stated what He will do with you. So what will He do with us' These Ayat were revealed to the Prophet ,

لِّيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ

(That He may admit the believing men and the believing women to Gardens under which rivers flow. ..), until,

فَوْزاً عَظِيماً

(...a supreme success.)" This Hadith is recorded in the Two Sahihs. Imam Ahmad recorded that Al-Mughirah bin Shu`bah said, "The Prophet used to pray until both his feet were swollen. He was asked, `Has not Allah forgiven you all your sins of the past and of future' He said,

«أَفَلَا أَكُونُ عَبْدًا شَكُورًا؟»

(Should I not be a thankful servant)" The two collectors of the Sahihs collected this Hadith, as well as, the rest of the Group, except Abu Dawud. Allah's statement,

إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً

(Verily, We have given you a manifest victory.) means, clear and apparent victory. This Ayah is about the treaty at Al-Hudaybiyyah, which resulted in great goodness, including people embracing Islam in large crowds and having the chance to meet each other openly. During that time, the believers preached to the idolators and thus beneficial knowledge and faith spread all around. Allah's statement,

لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ

(That Allah may forgive you your sins of the past and the future, ) contains one of the special virtues of the Messenger ﷺ, and no one else shares this honor with him. There is not an authentic Hadith that states that any person other than the Messenger ﷺ earned forgiveness for all of his sins of the past and future on account of performing good deeds. This, indeed, is a great honor for the Messenger of Allah ﷺ , who fulfilled the requirements of Allah's obedience, righteousness and straightness at a level never surpassed by a human being in past generations, nor will it ever be surpassed in the generations to come. Muhammad ﷺ is the perfect human being and the leader and chief of all mankind in this life and the Hereafter. And since he was, and will always be, the most obedient of Allah's creation to Him and the most honoring of Allah's commands and prohibitions, he said when his she- camel insisted on kneeling down,

«حَبَسَها حَابِسُ الْفِيل»

(He Who stopped the elephant, has stopped her too.) The Prophet then declared,

«وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْأَلُونِّي الْيَوْمَ شَيْئًا يُعَظِّمُونَ بِهِ حُرُمَاتِ اللهِ إِلَّا أَجَبْتُهُمْ إِلَيْهَا»

(By the Name of Him in Whose Hand my soul is, this day, if they ask me anything which will respect the ordinances of Allah, I will grant it to them.) And when the Messenger obeyed Allah and accepted the peace offer from the Quraysh, Allah the Exalted said to him,

إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ

(Verily, We have given you a manifest victory. That Allah may forgive you your sins of the past and the future, and complete His favor on you,) in this life and the Hereafter,

وَيَهْدِيَكَ صِرَطاً مُّسْتَقِيماً

(and guide you on the straight path,) with the glorious legislation and the straight religion that He ordains on you,

وَيَنصُرَكَ اللَّهُ نَصْراً عَزِيزاً

(And that Allah may help you with strong help.) due to your obedience of the orders of Allah, the Exalted and Most Honored; Allah will elevate your status and give you victory above your enemies. An authentic Hadith states,

«وَمَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا. وَمَا تَوَاضَعَ أَحَدٌ للهِ عَزَّ وَجَلَّ إِلَّا رَفَعَهُ اللهُ تَعَالَى»

(No servant pardons but Allah grants him honor, and none humbles himself for Allah except that Allah the exalted and sublime raises him (in rank).) `Umar bin Al-Khattab said, "You will never punish someone who disobeyed Allah with you better than obeying Allah the Exalted and Most Honored with him."

Verily We have given you We have ordained for you the conquest fath of Mecca and other places in the future by force as a result of your struggle a clear victory one that is plain and manifest;

Preliminary Remarks

According to the consensus of scholarly opinion of Sahabah (Companions ؓ of the Holy Prophet ﷺ), Tabi` in (Pupils of Sahabah) and the leading authorities on Qur'anic commentary, the Surah was revealed when, after signing the Treaty of Hudaibiyah, the Holy Prophet ﷺ was on his way back to Madinah, in the 6th year of Hijrah in the month of Dhul-Qa` dah. In other words, the Holy Prophet ﷺ with a party of his Companions ؓ set out for Makkah with the intention of performing the ` Umrah. When he approached the sanctuary of Makkah he halted at a place called Hudaibiyah.

The Quraish, however, debarred his entry into Makkah. Later they were willing to compromise that he must go back home that year and make up for the missed ` Umrah the following year. Many companions, especially Sayyidna ` Umar ؓ ، were greatly upset but the Holy Prophet ﷺ accepted it under Divine direction because he felt that this would pave the way to Muslim success. The details are set out later in the Surah. When the Holy Prophet ﷺ put off his Ihram, this Surah was revealed on his return journey from Hudaibiyah in which it is pointed out that his vision is true which will most certainly be fulfilled at the appropriate time. But this is not the right time for it. It will happen after the conquest of Makkah. The Treaty of Hudaibiyah in this Surah is described as "an open victory" because this Treaty was in fact the forerunner of the conquest of Makkah. Sayyidna ` Abdullah Ibn Masud ؓ and some other Companions say "you think the conquest of Makkah is 'Victory' but we regard "The very Treaty of Hudaibiyah as the real 'Victory'. Likewise Sayyidna Jabir ؓ says "We think the Treaty of Hudaibiyah is 'Victory'. Bara' Ibn ` Azib says "You think 'Victory' refers to the conquest of Makkah. No doubt, it does, but we think the Pledge of Ridwan on the occasion of Hudaibiyah is the real 'Victory' where the Companions ؓ [ some 1400] were asked by the Holy Prophet ﷺ under an acacia tree to declare on solemn oath that they would stand by him at all costs and would fight under his banner to the bitter end. The Pledge of Jihad is referred to later on in this Surah. (Ibn Kathir) As mentioned earlier, this Surah was revealed on the occasion of Hudaibiyah, and since some parts of this incident are referred to in this Surah, it seems pertinent to first give details of this incident. Tafsir Ibn Kathir elaborates on the event and gives many small details. Tafsir Mazhari develops it even more elaborately. He has, on this occasion, written about fourteen pages, narrating the story from the beginning to the end with reference to authentic collections of Hadith. The narrative comprises many miracles, pieces of advice, and educational, religious and political points of wisdom. We intend to give the details of those parts of the narrative which are referred to in the Surah itself, or are profoundly relevant to the Surah, so that it may facilitate the understanding of those verses which are related to the incident. The details given below are mainly adopted from Tafsir Mazhari, and reference is made to other commentaries from where other details are taken.

The Event of Hudaibiyah:

Hudaibiyah is a plain situated outside Makkah on the way to Jeddah which is very close to the boundaries of Haram. It is now called Shumaisiyy. This is the site where the incident took place.

Part [ 1]: The Prophet's (علیہم السلام) Vision

It is reported by Ibn Jarir, ` Abd Ibn Humaid, Baihaqi, and others that the Holy Prophet ﷺ saw in a dream in Madinah that he had gone to Makkah with his Companions, entered it peacefully and performed the ` umrah (shorter pilgrimage). He and his Companions put off their pilgrim-garb and, according to the rule, some had their heads shaven and others had their hair cut short. The Holy Prophet ﷺ then entered the House of Allah, and the key of the House fell into his hand. This part of the event is referred to later on in this Surah [ 48:27]. The dream of the Prophets ﷺ is not a mere dream or fiction. It is a Divine revelation, acting upon which is necessary. Therefore, this vision of the Holy Prophet ﷺ was not merely a dream, but a Divine inspiration which he had to strictly obey and follow. However, no time or date was specified for this. In fact, this vision was to be fulfilled at the time of the conquest of Makkah. But when the Holy Prophet ﷺ narrated this vision to his companions, they in their enthusiasm to visit Makkah and perform the tawaf (circumambulation) of the House, started preparations forthwith. When a party of the Companions was in full readiness to depart, the Holy Prophet ﷺ too made up his mind to accomplish his vision, since no time or date was specified, it is possible, he thought, that this purpose could be achieved instantly (Bayan-ul-Q, citing from Rah-u1-Ma’ ani).

Part [ 2]: The Prophet ﷺ invites his Companions and Bedouins to Join him: Some refused

It is reported on the authority of Ibn Said and others that when the Holy Prophet ﷺ and his Companions made up their mind to perform ` umrah, the Holy Prophet ﷺ had the apprehension that the pagans of Makkah might hinder them from performing ` umrah, and it was possible also that an armed clash might ensue. Therefore, he invited people from the neighbouring villages to join him for the pilgrimage. Many of the village bedouins refused to join him claiming that Muhammad ﷺ and his Companions wanted to push them into the jaws of death. They said that Muhammad and his Companions wanted to get them into an armed clash with Makkans who were superior to them in terms of weapons and power. They felt that as a result of this superiority, the Muslims would not come back alive (Mazhari).

Part [ 3]: Setting out for Makkah

According to the versions of Imam Ahmad, Bukhari, Abu Dawud, Nasa'i رحمۃ اللہ علیہم and others the Holy Prophet ﷺ before setting out for the journey, took a bath, put on his new clothes and mounted his camel Qaswa'. He was accompanied by his blessed wife 'Umm Salamah ؓ . A large number of the Muhajirin, Ansar and the village folks was with him. This constituted, according to most versions, 1400 people altogether. No one doubted that Makkah will be conquered on that day on account of the Holy Prophet's ﷺ vision, whereas they did not have any weapons except swords. The Holy Prophet ﷺ and his Companions ؓ set out for this journey on Monday at the beginning of Dhul-Qa'dah. He reached Dhul-Hulaifah and donned the pilgrim-robe with the intention of ` Umrah (Shorterned from Mazhari).

Part [ 4]: Preparing for Confrontation with Makkans

When the people of Makkah received news about the Prophet's ﷺ journey to Makkah with a large number of his Companions, they gathered together, and expressed their concern that if Muhammad was allowed entry into Makkah, the entire Arabia would be under the impression that the Makkans were subdued by him, while several battles had been fought between them and Muhammad. As such, they were not willing to allow him entry into the city. Thus they dispatched an advance cavalry towards Kura'-ul-Ghamim under the command of Khalid Ibn Walid [ who until then was not a Muslim ] to intercept him. The neighboring villagers were also attached to the cavalry, and the tribe of Banu Thaqif from Ta'if joined them as well. They pitched their tents in a place called Baldah. They pledged to debar the Holy Prophet ﷺ from entering into Makkah and to declare war against him.

A Strange and Simple Network of Communication

The enemies set up a network of communication from Baldah to the place where the Holy Prophet ﷺ had reached. They placed a few men on the top of each mountain to observe the movement, activity and position of the Holy Prophet ﷺ and inform the people on the adjacent mountain in a loud voice, they in turn relayed the message to the people on the next mountain, they would then convey the information to the third mountain, and so on. In this way they communicated the details of the Holy prophet's activities to the people of Baldah within a few minutes.

The Informants of Holy Prophet ﷺ

The Holy Prophet ﷺ dispatched Bishr Ibn Sufyan to Makkah in advance as a secret informer, so that he may secretly observe the activities and movements of the Quraish and keep him fully informed of their intentions and activities. When he returned from Makkah, he informed the Holy Prophet ﷺ that the Makkans were preparing for an all-out war. The Holy Prophet ﷺ expressed his regret that several wars had already weakened the strength of Quraish, and yet they would not give up fighting. The Prophet ﷺ said: "This was an ideal opportunity for them to leave me, and the other Arabs alone. If these Arabs had vanquished me, they would have accomplished their objective without any pain; and if I had vanquished them, one of two things could have happened - either they would have embraced Islam or if they intended to fight me they would have braced themselves to face me. But nobody knows what is wrong with them! By Him who has sent me with His commands, I shall never cease to fight them until my neck is separated from the rest of my body."

Part [ 5]: The Camel of the Holy Prophet ﷺ Refuses to Move

After that the Holy Prophet ﷺ gathered the people and delivered a sermon in which he consulted them whether they should start the fight against the enemies then and there, or press forward and make forced entry into Makkah, and "if they debar us we shall fight them." Sayyidna Abu Bakr and other companions ؓ said, "You have come out on a peaceful mission with the intention of visiting the House of Allah, not with the belligerent intention of fighting. Therefore, adhere to your peaceful intention. However, if anyone bars us from entering Makkah, then we shall fight."Sayyidna Miqdad Ibn Aswad رضی اللہ تعالیٰ عنہ stood up and said: "0 Allah's Messenger! We are not like the children of Israel who would say فَاذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ - { 5:24} 'So go, you and your Lord, and fight. As for us, we are sitting here'. We shall fight with you at all costs." Having seen the Companions' ؓ determination, Allah's Messenger ﷺ responded that they should press forward in the direction of Makkah in the name of Allah. When the Holy Prophet ﷺ approached the Holy City, and Khalid Ibn Walid and his cavalry noticed them moving forward in the direction of qiblah, he arrayed his army into regiments and stood up there like adamantine walls. Allah's Messenger ﷺ appointed ` Abbad Ibn Bishr ؓ as the commander of a unit that was arrayed in opposition, to Khalid Ibn Walid. In the meanwhile it was time for Zuhr Salah. Sayyidna Bilal ؓ called the adhan, and the Holy Prophet ﷺ led the congregation in prayer. Khalid and his cavalry looked on. Later on Khalid Ibn Walid said: "We lost a golden opportunity to wipe them out whilst they were praying. It does not matter, wait for another time, because soon they will be praying again." But in the meantime Jibra'il (علیہ السلام) brought down the injunction of Salat-ul-Khawf. Having made Allah's Messenger ﷺ aware of their intentions, he was shown how the army should be divided into two groups in times of danger. Allah's Messenger ﷺ followed the direction of the Qur'an. Each group performed the prayer in alternation. (When one group prayed, it was guarded and protected by the armed regiment who remained on the alert for a possible attack by the enemy. It took its turn when the praying group had finished.)

Part [ 6]: A Miracle at Hudaibiyah

When Allah's Messenger ﷺ ، was nearing Hudaibiyah, the forelegs of his she-camel (named Qaswa) slipped and it sat down. The Companions ؓ tried to urge it up, but in vain. The Companions thought that Qaswa was enraged, but Allah's Messenger ﷺ said that it was no fault of Qaswa nor is it its usual habit to do this. In fact, it has been stopped by the same One who had blocked the men of elephant. [ Probably Allah's Messenger ﷺ by then had discerned that the time was not up for the fulfillment of his vision.] With this discernment, Allah's Messenger ﷺ declared: "By Him in whose hand is Muhammad's life, today I shall accept all the demands of the Quraish in which the Symbols sanctified by Allah are held in full esteem." Then he called out the she-camel and it stood up. Allah's Messenger' ﷺ moved away from the spot where Khalid Ibn Walid was staying, and stationed himself on the other side of Hudaibiyah where there was very little water. Khalid Ibn Walid and the people of Baldah had occupied the places where water was available in abundance. Here a miracle of Allah's Messenger ﷺ shown by Allah Ta` ala. At this place there was a well in which very little water trickled. He rinsed his mouth in it, and got one of his arrows pitched therein. As soon as this happened, its water bubbled almost up to the brim of the well. People on the upper side of the well drew water and quenched their thirst.

[ 7]: Negotiation with the Deputations of the People of Makkah

In this way all the Companions were satisfied and settled there, and started negotiations with the people of Makkah through their deputations. First, Budail Ibn Warqa' [ who later on embraced Islam ] along with his companions paid a visit to Allah's Messenger ﷺ and informed him, as a well-wisher, that the entire Makkah had come out in full force to confront him. They have occupied all the water spots. "They will never allow you to enter into Makkah." He said. Allah's Messenger ﷺ replied, "We have not come to fight anyone. However, if they block us from performing ` umrah, we will fight". Then he repeated what he had said to his spy Bishr: "Several wars have weakened the Quraish. If they wish, a peace treaty could be arranged for a specified period of time, so that they may peacefully prepare themselves. In the meantime they should leave us and the rest of the Arabs alone. If these Arabs vanquish me, they would have accomplished their objective without any pain; and if I vanquish them, and they started entering into the fold of Islam, then the Quraish will have two options: either they too will embrace Islam, or if they will intend to fight me, they will have braced themselves to face me. But if they refuse this, then I swear by Him who has sent me with His commands, I shall never cease to fight them until my neck is left separated from the rest of my body." Budail, saying that he will convey the message to the Quraish leaders, went back. When he returned to the Quraish and communicated the Holy Prophet's ﷺ response, some of them did not want to even hear him, and were in a fit of war, while others, like ` Urwah Ibn Masud, the leader of his tribe, advised them to at least hear him. Then when Budail conveyed the message of the Holy Prophet ﷺ ، ` Urwah said to the leaders of Quraish that Muhammad's suggestions were fair and satisfactory, and therefore, they should be accepted. He opted to negotiate and asked for their permission to confer with the Holy Prophet ﷺ with the aim of reaching an agreement of peace. Thus the second person to pay a visit to the Holy Prophet ﷺ in an attempt to negotiate was ` Urwah who said to the Holy Prophet ﷺ : "If you wipe out your own people, the Quraish, will it be good for you? Have you ever heard anyone destroying his own people?" Then there was a heated and protracted parleys between ` Urwah and the Companions ؓ ، and while this was going on, ` Urwah observed that when the Holy Prophet ﷺ performed his ablutions, his companions would not allow the water to fall on the ground but would rub it on their bodies and clothes. When the Holy Prophet ﷺ spoke, they would lower their voices. ` Urwah went back to the Quraish leaders, and described the whole scenario to them, adding that "I have been to the courts of the Caesar and Khosroes, and the Negus also, but by God, never have I seen any people so devoted to a king as are the Companions ؓ of Muhammad ﷺ to him. He is suggesting a correct proposal, and I suggest that you accept it." But the people replied that they could not accept it; "Muhammad must go back this year, and may come again the following year." When ` Urwah's suggestion was not accepted, he returned with his people. After him a person by the name of Jails Ibn ` Alqamah, the leader of the bedouins, visited the Holy Prophet ﷺ . He saw the Companions in pilgrim-robes with sacrificial animals. He too returned and explained to his people that these people had come to perform their ` Umrah in the House of Allah. "It is not proper in any way to debar them." The people did not pay heed to his suggestion either. He too went away back with his deputation. A fourth person arrived to confer with the Holy Prophet ﷺ and persuade him to give up his intention to enter Makkah. But the Holy Prophet ﷺ repeated the same reply to this deputation that he had made to Budail and ` Urwah. He went back to Quraish and communicated the Holy Prophet's ﷺ reply to them.

Part [ 8] : Sayyidna ` Uthman ؓ Despatched as a Special Envoy

Imam Baihaqi reports on the authority of ` Urwah Ibn Zubair that when Allah's Messenger ﷺ settled in Hudaibiyah, it unnerved the Quraish. He decided to send an envoy with the message that he had not come to fight, but to perform ` Umrah. Therefore, they should not block his way. He called upon Sayyidna ` Umar ؓ for this task. He said, "Quraish are my implacable enemy, because they are fully aware of my ardent support for Islam, and there is not a single member of my tribe in Makkah that will support me. As a result, I will not be able to change their mind. I propose the name of ` Uthman ؓ for this task. He is the most appropriate person who, because of his tribe, holds a special power and honour in the whole of Makkah." Allah's Messenger ﷺ accepted the proposal and sent off Sayyidna ` Uthman ؓ for the task. He also advised him to visit the socially and economically disabled Muslim men and women who were not able to migrate from Makkah and were suffering hardships. He was to console them that they should not be distressed. Soon, Allah willing, Makkah will be conquered and their difficulties will end. First, Sayyidna Uthman ؓ went to those people who had gathered in Baldah to block the way of the Holy Prophet ﷺ and confront him. He communicated to them the same message that was conveyed to them by Budail and Urwah. They replied that they had heard the message and that it was not acceptable. Having received their reply, he attempted to get into Makkah. Aban Ibn Said [ who later on embraced Islam ] met him and welcomed him warmly. He took him into his refuge and allowed him to convey his message anywhere in Makkah without any fear of hindrance. Then he gave his mount to Sayyidna ` Uthman رضی اللہ تعالیٰ عنہ which he rode and entered Makkah, because his tribe Banu Said was eminently powerful.

Sayyidna ` Uthman ؓ met each one of the Quraish leaders, and conveyed the Holy Prophet's ﷺ message: "We have not come to fight, but to perform ` umrah. After completing the rites of pilgrimage we shall return home. Indeed, if the road is blocked, we shall fight. Quraish themselves have been debilitated by several wars. Therefore it would be to their advantage to leave us and other Arabs alone. Then we shall see who overpowers the other. If the Arabs overpower us, then their objective would be accomplished. If we overpower them, then too they will have a choice to fight at that stage. During this time they will have the opportunity to improve and preserve their strength." But they rejected his proposal. Then ` Uthman ؓ visited the helpless Muslims and conveyed to them the Holy Prophet's ﷺ message. This communication pleased them immensely, and they asked him to convey their salam to the Holy Prophet ﷺ . Having communicated the Holy Prophet's ﷺ message, the Makkans allowed Sayyidna ` Uthman ؓ to perform the tawaf of the House if he wished. But he refused saying he would not do that unless the Holy Prophet ﷺ would have first performed it. ` Uthman ؓ stayed in Makkah for three nights, and continued to invite the Quraish leaders to accept the Holy Prophet's ﷺ message.

Part [ 9]: Tension between Quraish and Muslims: Seventy Makkans Captured

In the meanwhile Quraish selected fifty men and asked them to be on the look-out for the Holy Prophet ﷺ . As soon as they find an opportunity, their task was to assassinate him. Whilst the men were on the look-out for the Holy Prophet ﷺ ، Muhammad Ibn Maslamah, the Holy Prophet's ﷺ body-guard, captured them and brought them to the Holy Prophet ﷺ . On the other hand, Sayyidna ` Uthman ؓ was already in Makkah and ten more Muslims joined him in the Holy City. When the Quraish heard that fifty of their men have been captured, they detained ` Uthman and other Muslims. A cavalry of Quraish marched towards the Muslim caravan and shot arrows and threw stones at them. One Companion - Ibn Zanim by name - was martyred. The Muslims captured ten of the Quraish horse-riders. In the meantime a rumour reached the Holy Prophet ﷺ that ` Uthman ؓ has been assassinated.

Part [ 10]: The Pledge of Ridwan

Having received this rumour, the Holy Prophet ﷺ gathered his Companions ؓ under an acacia tree and took a solemn pledge from them that they would fight the Quraish to the last breath of their lives. This pledge came to be known as bai` at-ur-Ridwan, which signified those lucky people who had taken the oath had obtained Allah's pleasure. This is referred to later on in the Surah. Authentic Prophetic Traditions speak eminently of the people who participated in this pledge. Since ` Uthman ؓ was on a mission to Makkah under the direction of the Holy Prophet ﷺ ، he was absent at the time of the solemn pledge. So the Holy Prophet ﷺ placed one of his own hands on the other hand of his and said, "This is ` Uthman's pledge." This illustrates the distinction of Sayyidna ` Uthman ؓ .

Part [ 11]: Peace Treaty at Hudaibiyah

A distinct event or episode of the scenario of Hudaibiyah is that through, the grace of Allah, the Quraish were overawed and subdued by the Muslims. As a result, they themselves were then willing to make peace. Thus they sent three of their men as representatives, namely, Suhail Ibn ` Amr, Huwaitib Ibn ` Abdul ` Uzza and Mikraz Ibn Hafs. (Later the first two of the representatives embraced Islam.) They apologised to the Holy Prophet ﷺ on behalf of their people. Suhail Ibn ` Amr said to the Holy Prophet "The report that ` Uthman and his companions have been killed is absolutely false. They are being sent to you. Set free our men you have captured." The Holy Prophet ﷺ set them free. It is recorded in Musnad of Ahmad and Sahih of Muslim on the authority of Sayyidna Anas ؓ that verse 24 of this Surah هُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ refers to this episode. Then Suhail and his deputation went to Quraish and described to them the amazing scene of bai'at-ur-Ridwan where the Sahabah showed their readiness to lay down their lives and willingness to make the supreme sacrifice. The opinion-makers of Quraish suggested that nothing would be better for them than they would compromise on Muslims' retiring that year without entering Makkah, but the Holy Prophet ﷺ and his Companions ؓ may visit Makkah the following year only for three days to perform ` Umrah. On that occasion they may slaughter the sacrificial animals and put off their pilgrim-robes, otherwise the impression created would be that attempts were made to block the Holy Prophet's ﷺ way, but he forced his entry into Makkah, which would be tantamount to a humiliating defeat for them. When Suhail arrived again with message, the Holy Prophet ﷺ said, "It seems that Quraish has decided to make peace. That is why they have sent Suhail again. "The Holy Prophet ﷺ sat up cross-legged. Two of his Companions, ` Abbd Ibn Bishr and Salamah, ؓ armed themselves with weapons and stood on his sides to guard him. Suhail came, whilst sitting courteously in front of him, delivered the message of Quraish. The Companions ؓ generally were not happy to put off the pilgrim-garb without performing ` Umrah. They spoke harshly to Suhail - the voices sometimes became loud and at other times low. ` Abbad Ibn Bishr reprimanded Suhail for raising his voice in the presence of the Holy Prophet ﷺ . After heated and protracted parleys, the Holy Prophet ﷺ agreed to enter into Peace Treaty. Suhail wanted to have the Peace Treaty reduced to writing. The Holy Prophet ﷺ called Sayyidna ` Ali رضی اللہ تعالیٰ عنہ and dictated to him to write the words, بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ bismil- lahir-rahmanir-rahim. Suhail objected to this - saying that the words rahman and rahim do not exist in our idiom. He said they should write the words that used to be written before, that is, بِاسمِکَ اَللّٰھُمَّ bismika- allahumma. The Holy Prophet ﷺ agreed to this and asked Sayyidna ` Ali ؓ to write "This is the Peace Treaty into which Muhammad, the Messenger of Allah entered." Suhail objected to this as well, and argued that they did not recognise him as the 'Messenger of Allah'. If they had, they would never have prevented him from visiting Allah's House. There should be no such expression in the Treaty that would be in defiance of any party's belief system. Therefore, it should read Muhammad, the son of ` Abdullh. The Messenger of Allah ﷺ granted this and dictated to Sayyidna ` Ali ؓ to erase the words, 'the Messenger of Allah' and replace it with 'the Son of ` Abdullah.' Sayyidna ` Ali ؓ ، despite being an embodiment of obedience, said he could not erase the attributive title rasul [ Messenger ] of Allah from his name. Sayyidna ` Usaid Ibn Hudair and Sa'd Ibn ` Ubadah ؓ withheld Sayyidna 'Ali's ؓ hand so that he might not rub the attributive title out. He should not write any appellation with his name other than the rasul [ Messenger ] of Allah. "If they do not accept it, then the sword will decide the matter" they said. Voices arose all around. Despite the fact that the Messenger of Allah was an Ummi who had never written before, took the document in his hand and wrote with his own pen the following preamble:

ھٰذا ما قضی محمد بن عبداللہ وسھیل بن عمر و اصلحا علی وضع الحرب عن النّاس عشر سنین یأ من فیہ النّاس ویکف بعضھم عن بعض

"This is the Treaty into which Muhammad the Son of ` Abdull and Suhail Ibn ` Amr entered. They agree that war shall be suspended for ten years, during which time people would be able to live peacefully and no party would indulge in any hostility against the other."

The Messenger of Allah ﷺ wanted that the treaty should have a clause to the effect that the Muslims would not be hindered from performing tawaf that year, but Suhail swore by God to say that it was not possible. The Messenger of Allah ﷺ conceded that to him. Suhail then inserted his own clause: if a Makkan [ even if he is a believer ] were to go over to Muhammad without his guardian's permission, he shall be sent back to his guardian; but should any of Muhammad 's followers return to the Quraish, he shall not be sent back. At this, the common Muslims raised their voices and exclaimed that it was not tolerable to send one of their own Muslim brethren back to the pagans. However, the Messenger of Allah ﷺ accepted this clause as well, and explained that if any of the believers is gone over to the Quraish of his own accord, Allah has distanced him from the Muslims, and they should not bother about him. If any of their men comes over to the Muslims and they send him back to the pagans, Allah will pave the way for him.

Sayyidna Bara' ؓ summarises that the Treaty contained three clauses: [ 1] If anyone during that period from among the Quraish went over to the Holy Prophet ﷺ ، without his guardian's permission, he would return him to them; [ 2] if a Companion of the Holy Prophet ﷺ came over to the Quraish, they would not return him; and [ 3] the Holy Prophet ﷺ ، together with his men, should retire that year, and visit Makkah the following year only for three days to perform ` Umrah, but they shall carry no arms save sheathed swords. Towards the end of the Treaty, the concluding statement was appended: "This Agreement between the people of Makkah and the Messenger of Allah ﷺ is a guarded document which none shall violate. Whosoever would like to join the Holy Prophet ﷺ and make himself a party to the Treaty from his side, shall have the liberty to do so; and likewise whosoever would like to join the Quraish and make himself a party to the Treaty from their side, shall have the liberty to do so.

As soon as this proclamation was made, Banu Khuza'ah jumped at the opportunity, and entered into alliance with the Holy Prophet ﷺ ، but Banu Bakr, on the other hand, sided with the Quraish and allied themselves with them.

Terms and Provisions of the Treaty Upset the Companions

The Muslims were noticeably perturbed over the terms of the Treaty that were apparently tilted against their interests. Sayyidna ` Umar ؓ exclaimed in extreme grief and indignation: "0 Messenger of Allah! are you not the True Prophet of Allah?" He replied: "Why not!" Then Sayyidna ` Umar ؓ asked: "Are we not on the right path and they on the wrong?" He replied: "Why not!" Sayyidna ` Umar ؓ asked: "Is it not a fact that our martyrs are in the Paradise and their slain ones in the Fire?" He replied: "Why not!" Sayyidna ` Umar ؓ then said: "Why should we submit to this humiliation and return without observing ` Umrah or Allah decides the matter through war?" The Messenger of Allah ﷺ replied: "I am the servant of Allah and His Messenger. I can never violate His command. He will never destroy me. He is my Helper. Sayyidna ` Umar ؓ posed more questions to the Prophet ﷺ : "0 Messenger of Allah! did you not promise us that we would visit Allah's House and perform tawaf?" He replied: "Yes, indeed, I did promise, but did I promise that it will happen this year?" Sayyidna ` Umar ؓ replied: "No, you did not promise that." The Messenger of Allah ﷺ responded: "The event will definitely happen as I promised. You will visit the House and perform the tawaf."

Sayyidna ` Umar Ibn Khattab ؓ kept quiet, but his grief and indignation did not subside. After the Messenger of Allah ﷺ ، he went to Sayyidna Abu Bakr ؓ and repeated his questions to him as he had posed them to the Holy Prophet ﷺ . He replied that the Prophet ﷺ is the servant of Allah and His Messenger. He is not at liberty to violate any Divine decree. Allah is his Helper. Therefore, hold on to his stirrup until the last breath of your life. By Allah! he is on the path of Truth. In short, Sayyidna ` Umar ؓ was in intense grief and pain because of the seemingly unfavourable terms and provisions of the Treaty. In fact, he is reported to have said: " I never gave way to doubt since I embraced Islam, but on this occasion I could not avoid it." (Transmitted by Bukhari) Sayyidna Abu ` Ubaidah ؓ allayed his misgivings and suggested to seek refuge with Allah from the evils of Shaitan. Sayyidna ` Umar ؓ said: "I seek refuge in Allah from the evils of the Shaitan." He says that since he realised his misgivings, he continued to observe voluntary prayers, keep voluntary fasts, emancipate slaves and give alms, so that Allah may pardon his error.

The Case of Abu Jandal: The Prophet's ﷺ Commitment to the Treaty

The terms and provisions of the Treaty had just been concluded, and Companions ؓ were still grieving over them. Suhail Ibn ` Amr was the chief negotiator on behalf of Quraish. Abu Jandal was Suhail's son. He embraced Islam and was imprisoned by his father. He used to persecute him harshly; fetters were put about his ankles; and there were signs of violence on his body. He could not bear the persecution, so somehow he managed to escape to the Holy Prophet ﷺ and sought asylum. Some of the Muslims went forward and granted him the asylum. Suhail yelled out: "This is the first instance of the violation of a proviso of the Treaty. If he is not returned, I shall never accept any of the other provisions in the document". The Holy Prophet ﷺ had already entered into the Treaty and was bound by its terms and provisions, therefore he called Abu Jandal and asked him to be patient for a little while longer. Soon Allah will pave the way for him and other helpless Muslims, who are detained in Makkah, to live in easier circumstances and in a peaceful atmosphere. This case of Abu Jandal really rubbed salt into the wound or added fuel to the fire. The Companions ؓ were sure that Makkah will be conquered instantaneously, but when they experienced the apparently unfavourable situation, their grief and disappointment knew no bounds. They were on the brink of disaster and ruination. However, the Treaty was concluded, and on behalf of the Muslims Abu Bakr, ` Umar, ` Abdur-Rahman Ibn ` Awf, ` Abdullah Ibn Suhail Ibn ` Umar, Sa'd Ibn Abi Waqqas, Muhammad Ibn Maslamah, ` Ali Ibn Abi Talib and others رضی اللہ تعالیٰ عنہم had appended their signatures. Likewise on behalf of the idolaters, Suhail and a few others appended their signatures.

Putting Off the Pilgrim-Garb and Slaughtering the Sacrificial Animals

When the document was finalised, the Holy Prophet ﷺ addressed the Companions ؓ ، and asked them to slaughter their sacrificial animals in that very place, shave their heads and put off the pilgrim-robes, but they were so overwhelmed by grief that no one moved from his position to comply. This depressed the Holy Prophet ﷺ ، and he went up to his blessed wife Umm Salamah ؓ and expressed his grief to her. She gave him the most apt advice, saying: "Do not reprimand them at this time, because they are acutely grieved by the terms of the Treaty and by returning without observing ` Umrah. Call the barber in the presence of all, and get your own head shaved, put off your pilgrim-garb and slaughter your own camel." He followed her advice. When the Companions ؓ saw this, they followed suit. They started shaving each other's head, slaughtered their animals and put off their pilgrim-robes. The Holy Prophet ﷺ earnestly supplicated for all.

The Holy Prophet ﷺ stayed on the plain of Hudaibiyah for nineteen days and, according to other versions, twenty days. He then started his return journey. With his Companions ؓ he ﷺ first went to Marr Zahran, and then arrived in ` Usfan. When they reached here, their provisions were depleted: very little food and water had been left for them. The Holy Prophet ﷺ spread a dining-sheet and asked everyone to put the little they had on the sheet. In this way the left-overs were collected on the sheet. There were 1400 people: they all sat around the sheet, the Holy Prophet ﷺ supplicated and asked them to eat. The noble Companions ؓ report that 1400 people ate to the full and in addition they filled their bowls - yet nothing had diminished. This was the Holy Prophet's ﷺ second miracle that appeared on this plain. The Holy Prophet ﷺ ، seeing this, was highly delighted.

The Noble Companions' Strength of Faith and Obedience of the Holy Prophet ﷺ Tested Once Again

It was noticed in the foregoing sections that the Companions ؓ were extremely unhappy at the terms and provisions of the Treaty. They found it even more difficult and painful to return without performing ` Umrah or fighting a war. It was their strength of faith that despite all odds and the awkward situations they persisted in their faith in and obedience of the Holy Prophet ﷺ . On his way back from Hudaibiyah, at Kura'-ul-Ghamim Surah Al-Fath was revealed which the Prophet ﷺ recited to the blessed Companions ؓ . Despite the terms and provisions of the Treaty and returning home without ` Umrah wounding their hearts, this Surah calls the trip "a manifest Victory". Sayyidna ` Umar ؓ could hardly contain himself and inquired: "Messenger of Allah! is this 'victory'?" He replied: "By Him in whose Hand is my life, this is indeed 'a manifest Victory'!" The noble Companions ؓ submitted to him and thus were assured that it was "a manifest Victory".

The Effects and Advantages of the Treaty

One immediate effect of this Treaty was that the misplaced obstinacy of Quraish and their followers became manifest, and a schism arose among themselves, and they were divided into different groups as a result of differences in thinking and attitudes. Budail Ibn Warqa' separated himself with his comrades from the Quraish. Following his example, ` Urwah Ibn Masud separated with his group.

Secondly, the Quraish of Makkah were highly impressed by the unparalleled self-sacrifice of the noble Companions ؓ . They were also profoundly touched by the unwavering obedience of, and love and reverence for, the Holy Prophet ﷺ . This inclined them to make peace. This was an ideal opportunity for them to wipe out the Muslims, because they were at home with all its conveniences, and the Muslims were on a journey with all its inconveniences. The Quraish had captured all the water spots, whereas the Muslims had to occupy waterless spots - lacking in foodstuffs. They were in full force, whereas the Musims were ill-equipped in weaponry. Allah infused terror into their hearts. Many members of their group had the opportunity to meet and mingle with the Holy Prophet ﷺ ، as a result the cheerfulness of Islamic faith was infused into their hearts. Later on they embraced it.

Thirdly, the Peace Treaty made the road safe and secure. The way was opened for the Holy Prophet ﷺ and the blessed Companions ؓ to call the people towards Islam. Arab delegations visited the Holy Prophet ﷺ . The blessed Companions ؓ ، together with the Holy Prophet ﷺ ، spread Islam rapidly in every nook and corner. Letters were sent to the rulers of the world - inviting them to the call of Islam. Some of the prominent rulers were impressed. On the occasion of Hudaibiyah, there were not more than 1500 Muslims with him, despite the Holy Prophet's ﷺ general invitation for all Muslims to join him to observe ` Umrah. But after the Treaty, people entered Allah's religion in throngs. In the year 7 Hijri Khaibar was conquered, and considerable amount of booty fell into the hands of the Muslims. This strengthened their material power. Hardly two years had passed during which time an unprecedented large number of people joined the Islamic camp. When the Quraish violated the terms of the Treaty, the Holy Prophet ﷺ secretly started preparing for the conquest of Makkah. The Quraish came to know about this, and were unnerved. They sent Abu Sufyan to apologise and to negotiate the renewal of the Treaty, but the Holy Prophet ﷺ refused. As a result of violation by the Quraish of the terms of the Treaty, the Holy Prophet ﷺ within twenty-one months marched towards Makkah with ten thousand strong faithful soldiers of Allah. The Quraish were so overwhelmingly subdued that no fighting took place. There are differing views among the leading jurists whether Makkah was conquered by force of arms or by peaceful means. Nevertheless while in Makkah, the Holy Prophet ﷺ had the following announcement made: "Whoever shuts his door shall be safe; whoever enters the mosque shall be safe; whoever enters Abu Sufyan's house shall be safe." This announcement made them concerned about saving themselves. This, on the part of the Holy Prophet ﷺ ، was a master-stroke of political sagacity, strategy and ingenuity. As a result, no fighting took place. In sum, Makkah was conquered easily and very comfortably. Thus the Holy Prophet's" ﷺ vision turned into a reality. The Companions ؓ fearlessly performed the tawaf of the House, then had their heads shaved or cut short, the Holy Prophet ﷺ ، together with his Companions ؓ ، then entered the Ka'bah where he received its keys. At that moment, the Holy Prophet ﷺ addressed Sayyidna ` Umar Ibn al-Khattab ؓ in particular and other Companions ؓ in general, saying: "This is the incident that I have been narrating to you." On the occasion of the Farewell Pilgrimage, the Holy Prophet ﷺ repeated his address to Sayyidna ` Umar Ibn Khattab ؓ who replied: "Undoubtedly there is no better and greater 'Victory' than the Treaty of Hudaibiyah." Sayyidna Abu Bakr ؓ believed from the very outset that the Treaty of Hudaibiyah was indeed the 'Victory', but people did not have the insight and foresight to discern the reality that was determined between Allah and His Messenger ﷺ . Allah does not do anything because of people's impatience. Instead, He does what His wisdom demands that everything should take place at the right moment. Therefore, 'a manifest Victory' in this Surah refers to the Treaty of Hudaibiyah.

These were the most important elements of the event of Hudaibiyah. This will facilitate the understanding of forthcoming verses of this Surah.

Surely We opened up for thee a clear opening. There are several surahs in the Qur'an that begin with surely We [innā]: Surely We sent it down [97:1], Surely We sent [71:1], Surely We gave thee [108:1], Surely We opened up for thee. “The one abandoned by the Threshold, ʿAzāzīl, said, 'I am better' [38:76], and We wreaked havoc on him. We gave his 70,000 years of obedience and service to the wind of unneediness and placed the brand of abandonment and deprivation on his liver. The unaided Pharaoh said, 'Does not the kingdom of Egypt belong to me?' [43:51], and We isolated him from blessing, kingship, and pomp and We killed him with water. Korah said, 'because of a knowledge that I have' [28:78], and We cut off his head with the sword of severity and took him upside-down into the earth. The angels said, 'And We glorify' [2:30]. We burned thousands of them in the fire of majesty so that the world's folk would know that other than We, no one can say 'I' or 'We,' for We are the Lord. It is We who are worthy of Lordhood and We who know God-work. We are one in Essence, peerless in attributes, possessor of exaltedness and magnificence, tremendousness and splendor. 'Magnificence is My cloak and tremendousness My shawl; if anyone contends with Me in either, I will put him in the Fire.'”