2. Despite the above note, the question remains: to what victory is the allusion? The answer is, to several. The Hudaybiyyah peace treaty brought down the walls between Muslims and non-Muslims. This led to intermingling, interactions, and interfaith dialogue, which led to large-scale entry into Islam, so that, more people embraced Islam in two years following the treaty than had during the last 20 years. The peace-treaty also gave the Muslims equal status against the pagan Arabs. It enhanced Muslim prestige by the very fact of forcing the Quraysh into a treaty they were far from willing to sign. In time, the treaty led to the fall of Makkah with little bloodshed; so little bloodshed that the Muslim scholars are divided over whether it was captured by force or peacefully. In its wake, the fall of Makkah brought another larger victory. The common Arabs – although convinced of Islam - were waiting for the results of the struggle between the Prophet and the Quraysh. When the Quraysh leadership joined the Prophet’s forces, the Arabs of the entire Peninsula began embracing Islam in droves (Au.).

The relationship of this surah, adds Razi, with the previous one should be obvious. The previous one ended by saying, “Here you are, being invited to expend in Allah’s cause, then, of you are some who are miserly, although whoever is miserly, is miserly unto Himself,” and this one seems to ask as to why they should not be expending when Allah has granted them a clear victory. And past tense was employed when it was said, “Indeed We have granted you..” to give the impression that the giving of the victory is so certain that it is as if a thing of the past.

Sha`bi said: The victory that has been alluded to here is not one but several which took place at the time the surah was revealed viz., the Ridwan Pledge, the Hudaybiyyah Treaty, the fall of Khayber, the victory of the (Christian) Romans over the (pagan) Persians, and, the Arab entry into Islam by the thousands (Ibn Jarir, Shawkani).

The textual term “fath” has the literal meaning of “opening.” The treaty at Hudaybiyyah opened up the hearts of the Arabs for Islam. The details of the affair are as follows:

The Hudaybiyyah Affair

The Prophet and his Companions left for Makkah intending to perform `Umrah in the sixth year after Hijrah. That was in Dhu al-Qa`idah – one of the sacred months when fighting was considered impermissible. However, and although he had no other intention but to visit the house, the Prophet (saws) was apprehensive that either the Quraysh will try to fight, or, in the least, prevent his entry into Makkah. Therefore, he suggested to the tribes around Madinah to travel with him. But they would not budge from their place. So he collected whomsoever he could of the Muhajir and Ansar along with a few others, and started off. It was in reference to this that the Qur’an said, “Those who stayed behind of the Bedouins will say to you..” It is said that these were Juhaynah, Banu Bakr, and Muzaynah tribes.

However, as they were some distance out of Madinah, someone suggested to the Prophet: “Are you traveling into enemy treaty without arms?” So he sent across some men to fetch back every kind of arm they could.

They were between fourteen and fifteen hundred in number. (Ibn Is-haq’s report that they were around 800, is incorrect. His estimate was based on the number of camels that were slaughtered: Alusi).

At Dhu al-Hulayfah, they put on their pilgrim’s garb and the Prophet collared 70 camels, thus marking them as sacrificial animals and sent forward Busr b. Sufyan, to find out how the Quraysh would react.

When they reached ‘Usfan, Busr brought the news that the Quraysh had put on leopard skins, had placed their women and children at stake, had marched up to Dhu Tuwa. They, and had sworn to Allah that the Prophet will not enter the city. Khalid b. al-Wal id was also advancing with a detachment of 200 horsemen, and was then reported to be at Kura` al-Ghamim. The Prophet consulted his Companions. He suggested that they should first attack Quraysh allies in order to leave the Quraysh fend for themselves without reliance upon others. But Abu Bakr said that they had started off intending to visit the Holy House, with no intention to attack anyone; therefore, they ought to continue marching, fighting only if they were prevented entry. The Prophet agreed, and altered his route to avoid encountering any advancing party. When Khalid learnt of the change in route of the Muslim troops, he returned to Makkah.

When they reached Hudaybiyyah (a place now known as Shamsiyyah: Shabbir) the Prophet’s camel Qasw a’ kneeled down. The Prophet said, “She has been held back by what had held back (Abraha’s) elephant.” He added, “By Him in whose hands is my life, they will not ask me anything today, with the intention of maintaining the consecration of the House, but I will grant them.” After that he prodded the camel and she rose up. He changed his direction a little, away from the Makkan direction and moved on to the other side of Hydaybiyyah arriving at the smaller wells that had very little water. It was not long before his companions were complaining of thirst. He pulled an arrow out of his quill and told them to pitch it into the well. (It was Khirash ibn Umayyah who descended into the well to pith the arrow: Alusi). Water began to gush forth from it and they watered themselves to their satisfaction. According to another report he sat down at the edge of the well and began to supplicate to Allah, seeking water, and the water began to gush forth. Obviously, it is possible to reconcile the two to say that he got his arrow pitched as well as supplicated at the edge. Or, perhaps two wells were involved (on two occasions).

It was there that he remarked about the Quraysh, “How unfortunate of the Quraysh? Wars destroyed them. Had they left me alone to work among the people, and, had the people embraced Islam, they would have stood to advantage. On the other hand, had the people rejected me, they could have fought me from a position of strength. At all events, what do the Quraysh imagine? By Allah, I shall keep struggling in the cause of Allah until He grants me victory, or I die in His cause.”

He sent the message to the Quraysh that he had no intention to fight them. He only wished to visit the House. When the message reached the Quraysh, they sent a team of men to assess the situation, open up talks, measure the strength of the Muslims, and judge their resolve to determine how they were likely to behave if they were forced into a battle. On the other hand, they wished to prevent the Muslims’ entry into the city without recourse to force of arms.

The man chosen by the Quraysh to lead their team was Budayl b. Warq a.’ He was a well-wisher of the Prophet. The delegation made it clear to the Prophet that the Quraysh were bent upon preventing his entry into Makkah. The Prophet stated his objective clearly and spoke of the harm Quraysh belligerency had brought on them. He suggested that they enter into a time-bound treaty of peace until the fog of uncertainty cleared. He also made it plain to them that if they wished to fight, he was ready. The delegation conveyed his message but the Quraysh did not like the message and actually misbehaved with Budayl. They insisted that under no circumstance would they allow him entry, if not for any other reason, then for the fear that the Arabs would deem them weak.

On his part, the Prophet sent into Makkah one of his men closely related to Khuza`ah tribe, on his personal camel, to emphasize his peaceful purposes. But they were least impressed. They slaughtered his camel and would have all but killed the man, if not for the fear of retaliation by the surrounding tribesmen who were in total disagreement with the Quraysh. Their opinion was that since the Prophet had come for pilgrimage, he should be allowed into Makkah.

Then the Prophet decided to send across ‘Umar b. al-Khattab to discuss the issue. But `Umar expressed the fear of violence against him since he had no tribal representation to protect him. So `Uthman ibn `Aff an was chosen because of his strong tribal links. Seeking and receiving the protection of his tribal leaders, `Uthman managed to enter into Makkah and convey the message. They allowed him to circumambulate the House but he refused saying, “I shall not do it until the Messenger of Allah has done it.” This seems to have upset the Quraysh who detained him and the rumor spread that he had been murdered. When the Prophet received the news, he got his men assembled under an acacia tree. Except for a single man, Jadd b. Qays (a hypocrite, who concealed himself behind a camel), they all pledged to the last man to fight to death. Since `Uthman was away, the Prophet stretched his right hand and placing it on to the left hand, said, “This is `Uthman’s pledge.”

This pledge came to be known as the “Ridwan Pledge,” (from the root “to be pleased”) because Allah announced that He was pleased with those who had pledged their hands there. (The pledge drove fear into the hearts of the Quraysh: Shabbir). They sent an emissary for discussions; and, with failure, followed it up with another, as the days passed by. One of the men they chose was ‘Urwah b. Mas`ud of Thaqif tribe. The Prophet repeated to him what he had said to Budayl. `Urwah blamed the Prophet for having brought destruction to his own people. He also remarked that he did not see trustworthy faces around him. The men around him were a motley group who would flee in danger. The Companions were incensed by this remark. When `Urwah passed his fingers through the Prophet’s beard, Mughirah b. Sho`bah struck at his hand with the butt of his sword saying, “Off with your hand from the Prophet’s beard ..” `Urwah returned to the Quraysh to say that he had been to Roman and Persian emperors, but had not observed such love and respect as the Prophet commanded.

Next to come was Hulays, a chieftain of the influential non-Makkan tribe. When he saw sacrificial marks on the animals, he did not think necessary to speak to the Prophet. He turned back to tell the Quraysh that there was no way they could fight a man who had come merely to visit the House. The Quraysh misbehaved with him calling him low-witted. But he threatened to withdraw the support of his tribe if they entered into a fight. So the Quraysh assured him that they had no such intention but merely wished to draw as much concession from the Prophet as they could. On the other hand they kept trying the use of force, although stealthily. A party of 80 Makkans tried to take them by surprise, but was discovered, and were all captured. However, the Prophet forgave them all.

Finally, Suhayl arrived to discuss the armistice. One of the first clauses was the condition that the Prophet would not be allowed to enter Makkah that year. He would have to come back the next year. There were other issues involved, but, going back and forth several times, and the Prophet relenting on most issues, he was able to strike a peace deal.

When the peace treaty began to be written, Suhayl objected to the invocatory formula, “In the name of Allah, the Rahman, the Rahim,” He said he did not know who Al-Rahman was, and that a mere, “In the name of Allah” should do. Then, as the Prophet proceeded to dictate, “From Muhammad, the Messenger of Allah,” Suhayl objected once again, “If you are a Messenger, then, obviously, we have done you wrong. So write your name alone.” So, the Prophet ordered that portion struck off. But `Ali, the scribe, refused. So, the Prophet struck it off himself. The clauses said that the treaty would last ten years; that the Prophet and his men would return only the next year; that when they came, it would be for three days alone, during which time the Quraysh will leave the town; that the Muslims will not carry arms with them at that time, that none of the Makkan will join up with the Prophet at Madinah, but will be returned to Makkah, while any Madinan – of any kind - joining back, the Makkans will not be oblighed to return. Incidentally, the sentence had been hardly written, when Abu Jandal – a Makkan who had embraced Islam, and had been imprisoned (by his father: Shafi`) - somehow made it to the scene. Bound in chains, he begged that he be released. When the Prophet said Abu Jandal would be an exception to the clause, Suhayl turned absolutely adamant, refusing to proceed, saying that that was the first violation of the treaty. The Prophet had to give in when it became the issue of make it or break it. His agreement to relent to this particular clause spread anger and discontent among the Muslims. But the Prophet remained firm. Abu Jandal was dragged back to Makkah despite his rending cries of help which disturbed many a Companion. The treaty allowed for free movement between the Muslims and pagans. It also allowed for the rest of the tribes freedom to choose their allies. Accordingly, Banu Bakr chose to ally with the Quraysh, while Banu Khuza`ah chose to align themselves with the Prophet. (Apart from the Prophet, Abu Bakr, `Umar, `Abd al-Rahman b. `Awf, `Abdullah b. Suhayl, Sa`d b. abi Waqqas and `Ali ibn abi Talib also signed the treaty: Shafi`).

To be sure, the Companions were pretty displeased with the terms of the treaty. `Umar ibn al-Khattab was particularly upset. He went up to the Prophet (saws) and asked, ‘Aren’t you Allah’s Messenger in truth?’ The Prophet replied, ‘Of course, I am.’ He asked, ‘Are we not on the truth and the pagans on falsehood?’ He replied, ‘That’s true.’ He asked, ‘Why should we give in to them in matters of our faith?’ He replied, ‘I am Allah’s Messenger. And I am not going to disobey Him. He is my Helper.’ `Umar asked, ‘Had you not told tell us that we shall perform the pilgrimage?’ He replied, ‘True I did. But, did I say it will happen this year?’ `Umar replied, ‘Of course you did not.’ The Prophet said, ‘You will surely come back and circumambulate the House.’”

But ‘Umar was not satisfied. He went up to Abu Bakr and reported the conversation with the Prophet. Abu Bakr remarked, “He is Allah’s Messenger. He will not disobey his Lord.” Of course, with the passage of a couple of years, `Umar realized how wise it was to have had struck the treaty. Later in his life, he observed many fasts, expended in the way of Allah, and freed slaves in expiation of his objections that he raised that day.

The treaty finally signed, the Prophet told his Companions to slaughter their sacrificing animals and shave their heads. But so dejected they were at the demonstration of weaknesses, that not one of them rose up in obedience. He complained to Umm Salamah of the behavior of his Companions. She suggested that he himself go ahead and do what he was asking them do. So he slaughtered his animal, and they followed. Interestingly, the camel that the Prophet slaughtered had once belonged to Abu Jahl. He had received it as his share of war booty after the battle of Badr.

Another attempt to draw them to a battle was made after the conclusion of the treaty. Seventy of the pagans tried to provoke the Muslims. But the attempt was thwarted, they were captured, but set free. The Muslims returned having spent ten days at Hydaybiyyah. (By the time they reached `Usfan where they camped for a night, they had run out of provisions. The Prophet ordered that all the food they had in their possession be brought together. When that was done he supplicated to Allah and then ordered them to begin eating. Every one of the 1400 ate to their fill: Shafi`). It was during the return journey that the verses: “Indeed We have granted you a clear victory..” were revealed. `Umar was surprised. He asked, “Was that a victory?” But when the Prophet replied, “Yes, by Allah, it was,” `Umar felt relieved and went away satisfied (Au.).

Anas said that the opening verses (of this chapter) were revealed during the Prophet’s return journey from Hudaybiyyah while his Companions were in a state of grief and dejection. He said, “An ayah has been revealed to me which is dearer to me than the world and what it contains, all together.” Then, when he recited it, one of the men in the group said, “May it do you much good. Surely Allah has informed you how he will treat you. But how will He treat us?” So Allah revealed the passage after it: “So that He may admit the believing men and women into gardens..” to the end of the ayah (Ibn Jarir, Qurtubi, Ibn Kathir and others in different words).

Another report in this connection is as follows:

`Abdullah ibn Mas`ud said, “We were returning from Hudaybiyyah in the company of the Prophet. They could recall that they had camped in the sands. He asked, ‘Who will give us the guarantee (of safety)?’ Bilal said, ‘I.’ The Prophet said, ‘But you will sleep off.’ In any case, everyone went to sleep until the sun was out and so and so woke up, including `Umar. We said to each other, ‘Speak out loudly.’ So they spoke out loudly and the Prophet also woke up. He said, ‘Do (your fajr) as you are used to doing it.’ So, we did (the fajr Prayer) as we used to do. He said, ‘Let him who sleeps off or forgets, do it (this way). Then it was discovered that the Prophet’s camel was lost. I went searching after her. I found her halter entwined in a tree (according to another report, ‘which could not have been unloosened but by a human hand’). I brought her back to the Prophet and he mounted it in happiness. And, when a revelation came down upon the Prophet, he felt its severity which we could see on him. He turned aside and began to retreat to the end, behind us. Then he covered his head with a cloth and it became severe upon him, until we knew for sure that he had received revelation. In the end we went up to him and he told us that it had been revealed to him: ‘Indeed, we have granted you a clear victory’” (Ibn Jarir, Ibn Kathir, Shawkani: each quoting various versions).

With reference to `Umar’s objections, the following may be quoted:

Zayd b. Aslam reported from his father that the Prophet was in one of his journeys when, at night, `Umar asked him something thrice but did not get a reply. He reproached himself that although he had asked three times, he had not been answered. So he pushed his camel forward to be at the head of the caravan. It wasn’t long when he heard someone calling out his name. He felt sure that a revelation had come down censuring him. But when he reported to the Prophet and greeted him he said, “Tonight a surah has been revealed to me which is dearer to me than whatever the sun shines upon.” Then he recited, “Indeed, we have granted you a clear victory” (Qurtubi, Ibn Kathir, Shawkani: each presenting different versions).

Sometime later a Muslim called Abu Basir fled from the Makkan pagans. But when he came to the Prophet, he rejected him. Two Makkans also came up demanding him back. As they were taking him back, he overcame them on the way, killing one, while the other fled. Abu Basir returned to Madinah. He said to the Prophet, “You observed the treaty clause, and returned me to them, but Allah freed me.” The Prophet said, “Woe unto Abu Mis`ar’s mother, only if he had someone with him.” Abu Basir understood the Prophet’s signal and so, when he felt that he would be returned, he left Madinah and sought refuge in the mountains near the sea shore. Having heard of him, Abu Jandal also freed himself and joined him. Other Makkan Muslims in similar circumstances also understood what the Prophet had meant. They too began to flee and join up with Abu Basir. In a while they were some sixty or seventy strong. They began to harass the passing Quraysh caravans. Finally, the Quraysh sent word to the Prophet requesting him to accept those who fled from them (Au.).

3. What sins are these? The answer is in several terms. One, the allusion is to the Prophet not opting for the best of the several options that were available to him. Another possibility is that the allusion by sins is to minor errors, which, from the Prophetic perspective, are termed sins. As to the question, what are we to understand from “sins” “of the future,” the answer is, this is another way of saying that you, O Prophet, will be prevented from committing any error in the future (Razi, reworded).

We may at this point recall the famous hadith once more. It is in Bukhari and several other works:

`A’isha said that the Prophet used to stand in Prayers at night to the length that his feet got swollen. She asked him why should he do it when Allah had forgiven his past and future sins. He replied, “Should I not be a grateful slave?” However, when he put on weight, he began to Pray from the sitting posture. When he wished to go into the deep bow, he would first rise up, do some recitation from that position, and then go into the deep bow (Ibn Jarir, Ibn Kathir, both in different words).

4. After the initial anger, followed by disappointment and grief, at being denied entry into Makkah despite the two weeks of camping, and the Prophet’s acceptance of the peace-treaty on such humiliating terms, despite their strength and willingness to lay their lives, the tranquility that the Qur’an mentioned manifested itself when these verses came to be revealed. The Prophet announced that a new revelation had come down, and lo, they gave up their camping preparations and rallied around him. When he recited the initial verses, they asked, “Is this victory?” He replied, “Yes, it is.” It was enough for them to hear that. They returned fully satisfied. How shall one explain their joyful return, except as a result of tranquility sent down into their hearts? (Au).

5. The addition of faith upon faith was achieved through the process of sending down of new commandments, every now and then, in all of which the early Muslims fully believed, and put to practice which increased their faith (Razi). Reports of similar meaning are to be found coming from Ibn `Abbas in Tabari, Ibn Kathir and others. Ibn `Abbas is widely reported to have said that the first thing the Prophet was given was Tawhid, and then, Salah and Zakah, and then fasts and Hajj, and so on. Each commandment lived, caused increase in faith.

It might also be noted that Allah spoke of addition of faith over faith; but when speaking of increase in disbelief, He did not say, “their disbelief increased over their disbelief” as He said in an ayah (3: 178),

“We give them respite only in order that they may increase in sins.” This is because, disbelief is not the original state of man, but rather belief in God is planted in him from prenatal times. Therefore, any increase in faith, is increase upon that original faith. On the other hand, disbelief is not planted into the hearts, and therefore, although there is increase in disbelief, it is not an addition over an original disbelief (Razi, expanded).

It is Judaism and Christianity that start with an evil presumption about man: that he is a sinner to begin with, and, therefore, needs a savior (Au.).

Alusi discusses the issue of increase in faith to some detail. He points out that the majority of the Ash`ariyy school, the Qalansiyyah, the jurists, Hadith specialists, and the Mu`tazilah have held the opinion that faith increases and decreases. This is also reported of Shafe`ee and Bukhari. The latter said that he met with a thousand people who believed that faith increased and decreased. They held that position based on reported knowledge (al-naql) as well as on rational basis (al-`aql). They point out that the faith of a corrupt Muslim can never be of the same level and quality as that of the Messengers and Prophets. These scholars included deeds in the definition of faith saying, “iman is belief (in the heart), word (of the mouth) and deeds (by the limbs), and hence increases and decreases in proportion with the deeds.

On the other hand, Imam Abu Haneefah and his school believed that faith neither increases nor decreases. This was also held as true by the philosophers (mutakallimun) and Imam al-Haramayn (Juwayni). They have asserted that primarily iman is the other name of testimony; and testimony cannot be of higher or lower order: either you testify to a thing as true, or do not testify. You cannot be in between. In consequence, when a testifier comes up with good deeds, his testimony does not undergo any change. Yet, adds Alusi, it is not deniable that when a man testifies to more and more of the truths of Islam, his faith increases. So also, iman being a kind of Light in the heart, its power and radiance increases with good deeds. (But the point Imam Abu Haneefah has made remains if faith is defined as testimony: Au.).

Alusi concludes: Khattabi (who seems to have the last word: Au.) said that: Iman (a) with reference to the word of mouth does not increase, nor decreases, (b) with reference to the deeds increases and decreases, and (c) with reference to the testimony can increase but cannot decrease.

6. One can see the connection between the previous and this verse. When it was stated that Allah will help the Prophet, the question arose, “How? Will the adversaries be destroyed by a huge cry, or through a massive shake of the earth, or by some other means?” The answer came, “Allah will do it by strengthening the hearts of the believers, and lifting their moral - although He has control over all the forces - so that, they are ready to lay down their lives for the Prophet’s mission (Razi, expanded).

7. There being hardly any representation of women at Hudaybiyyah, on what grounds they came to be included here? Thanwi explains that the promise of Paradise is on the basis of a principle: faith and good deeds. Muslim women qualified themselves by this principle. Those women who were not present might have felt aggrieved that they were not included. By this gesture they were told that the basis for earning Allah’s good pleasure is obedience, which they could achieve even the while they remained in their homes. And, following the same principle disbelieving women and hypocritical women were included in the following verse (Expanded).

8. The allusion is to clothing the believers with honor, which is one way of acquitting them of their sins. In Paradise, they will have both the types of filth removed from them: physical, such as, the need to attend to nature’s call, as well as ethical such as, anger, deception, and investing of them with angelic qualities; which Allah termed as the great success (Razi).

9. So, entry into Paradise is a great victory, and is something desirable to work for. This should lead us to a correction in the opinion aired by pseudo Sufis who have said that to live a righteous life for the sake of Paradise, is the pursuit of the lower order of people (Shabbir); that is, the true Gnostic aims at nothing but Allah’s good pleasure, if not Allah Himself (Au.).

10. According to some reports the Prophet (saws) said about those who pledged their hands at Hudaybiyyah that they were the best of people on the face of the earth at that time. Another report in Ahmad has the Prophet saying, “None who pledged his hand under the tree will enter the Fire.” A report in Muslim says that one of the slaves of H atib b. abi Balta`ah came to the Prophet complaining against him. He said, “Messenger of Allah, Hatib will surely enter the Fire.” The Prophet replied, “You have spoken a lie. He will not enter it for he participated at Badr and Hudaybiyyah” (Ibn Kathir).

11. The Prophet did not declare what the pledge was about, so that, Jabir thought it was to the effect that they will not flee from the battlefield. Salamah b. al-Akwa` on the other hand thought that he had pledged for death; that is, readiness to lay the life. But the best was that of a Companion who said when asked, that he gave pledge 'to whatever was in the Prophet’s heart.'

12. One might add to the apparent meaning: Allah’s Power was over their power when they were swearing fealty to the Prophet (Ibn Jarir).

13. The textual phrase “alayhuAllaha” (instead of alayhiAllahi) draws comment from Alusi which is reproduced by Mawdudi: “Alusi has given two reasons for this unusual grammatical construction. First, the objective on this special occasion is to express the glory, eminence and majesty of the Being to Whom the pledge was being sworn, and for which ‘alayhu’ is more appropriate than ‘alayhi.’ Second, the ‘hu’ in ‘alayhu’ represents ‘huwa,’ therefore, adhering to the original vowel goes well with the theme of allegiance.”