45. Ibn `Abbas, Mujahid, Ibn Zayd and others reported that the Prophet had mentioned to his Companions at Hudaybiyyah that he had seen in a vision that he had entered Makkah and had circumambulated the Sacred Mosque. He had assured them that that would happen. When reminded, after the Treaty which denied entry into Makkah, he replied, “Did I say it will happen this year?” (Ibn Jarir).

46. Why were the words “if Allah wills” added, seeing that there can be no doubt when it comes from Allah? There are several answers. One: Muslims were taught how they should speak about future events. They should always place the condition of Allah’s will allowing it to happen. Second: Allah knew that some of those (one thousand four hundred) who were at Hudaybiyyah might not be alive until the next year (Qurtubi). And three: Muslim entry at the time it happens will be by Allah’s will and not an outcome of their efforts (Alusi).

47. Men shave their heads while women shorten. Shortening is allowed for men too, although not as the first choice. However, it is reported that Mu`awiyyah shortened the Prophet’s hair during his `Umrah while he got his head shaved during the Hajj (Qurtubi).

Obviously, in view of the fact that the Prophet was toperform Hajj a few days after his `Umrah, it was preferable to shorten the hair after `Umrah and then shave after Hajj (Au.).

48. It came true next year when, following the previous year’s Hudaybiyyah Treaty, the Prophet and his Companions entered Makkah, in Dhu al-Qa`idah of the seventh year after Hijrah. They stayed in the holy city for three days without fear. The Prophet had sent away the arms to be stored at a place called Ya’jaj near Makkah. The Quraysh emptied the town, unable to bear the sight of Muslims. As for women, children, and non-Qurayshites, they sat by the streets watching the Prophet and his Companions march in. The Quraysh had alleged that the Muslims had grown weak because of the Madinan fever. So the Prophet instructed his followers to throw their chests out during the first three rounds of the Ka`bah. (Ibn `Abbas reported that the Prophet also did that when performing his Tawaf of Hajj in the 8th year after Hijrah).

49. Ibn Zayd said that Allah (swt) knew that had He allowed a fight, the Makkans would have been routed, but some of those Muslims that were detained at Makkah, disallowed to migrate, would have got killed. This is what the Muslims did not know (Ibn Jarir).

50. The allusion by “this” could either be to the Hudaybiyyah Treaty, or fall of Khayber (Ibn Jarir).

51. Political upper hand is already visible, but the allusion could be to the superiority of Islam over the rest of the religions that lose every battle at the intellectual level, whenever there is an encounter (based on Zamakhshari).

Sayyid’s comment ending with a lament is still being ignored: “As regards the good tiding in reference to the Prophet’s dream of pilgrimage to the Grand Mosque, in peace, without fear, it proved true by the next year. Subsequently it proved true in a much bigger way when he entered Makkah triumphant three years later.

“(To dwell upon the first fulfillment – of pilgrimage next year – the Prophet (saws) put on the pilgrimage garb at Dhu al-Hulayfah and, carrying the sacrificial animal with him, started off with his Companions chanting the ‘talbiyyah.’ When he reached Marr al-Dhahran, he sent forward Muhammad b. Maslamah (who was born two years before the Prophet was commissioned, and was one of those few who were named Muhammad in the times of Jahiliyyah: Ibn Hajr), with the arms loaded on camels to deposit them in the Yajaj valley. He himself proceeded with only the swords and although they were kept in their sheathes, the pagans were struck with fear and awe. They sent Mikraz b. Hafs to him. He said, ‘Muhammad. We have never before experienced breaking of a promise by you.’ He asked, ‘What do you mean?’ He said, ‘You are entering upon us with your arms!’ He answered, ‘That’s not correct. We have sent the arms away to Y ajaj.’ Mikraz said, ‘This is how we have known you, true to your promise.’

”The chiefs of the Quraysh left Makkah unable to bear the sight of the Prophet and his Companions, leaving behind old men, women and children. These squatted on the pavements watching the Prophet’s entry. He sent the sacrificial animals to Dhu Tuwa and entered on his camel Qasw a’, the very camel he rode on the occasion of Hudaybiyyah. `Abdullah ibn Raw aha was leading her by its halter.

“This is how the vision was proven true. Then came the fall of Makkah and the religion of Islam prevailed over the religion of Makkah, and then on, gradually, over all other religions in the Arabian Peninsula.

“Thereafter, the religion became dominant, not in the Arabian Peninsula alone, but, before half a century would pass, it was dominating a great part of the known world: it prevailed over the Persian Empire, over a large part of the Roman Empire. It established itself in India, China, East Asia, Malaysia and Indonesia. These were the most populated lands of the time.

“The religion has remained triumphant against all other religions, even after its political power declined over a large chunk of the lands, especially in Europe and in the islands of the White Sea.

“If the religion of Islam has remained triumphant, prevailing over all other religions, it is because of its own force. By its very nature it is a powerful religion. It moves forward without the sword and without a power to take its cause. This in turn is because of its harmony with nature and laws that also operate on the creations in existence .. because of its conformity with the human aspirations at the intellectual and spiritual level .. because of its concurrence with the needs of societies, cultures and their need to progress .. because of its compatibility with a variety of human societies: living in slums or in palatial buildings.

“There is no observer, who will observe with an eye free of prejudice and passion, but will agree with the soundness of this religion, the power hidden within it, its ability to lead the humans rightly, and its inherent ability to meet with the demands and desires of humanity.

“Thus, Allah kept His promise of giving this religion political and material superascendancy over all other systems, which happened in just about a century. Then on, this religion has remained dominant at the intellectual and spiritual level. Indeed, it is the only religion which has now remained at the scene. It does not merely promise to meet with human requirements, but also has the ability to do so.

“But perhaps it is Muslims themselves who are unable to realize the ability, the potentiality, and suitability of this religion. Others understand it very well. Not surprisingly, they are scared of it, and shape their policies taking this into account.”

52. Since the Quraysh insisted on the Prophet’s name not to be written as “Muhammad, the Messenger of Allah,” Allah sent down revelation in these very words (Shafi` and others).

53. When the Qur’an instructs the Muslims to be tough on the unbelievers, is it contradicting itself? Has it not said (60: 8),

“Allah does not prevent you from those who did not fight you in religion nor expelled you from your homes, that you should do good to them or do justice to them. Surely, Allah approves of the just?!” Is the ayah under question contradicting this one? The answer is: it is not. If a situation of war occurs with the unbelievers, when they fight against Islam, then no mercy should be shown to them. Otherwise, the dealing with them should be on the basis of kindness and justice. History has recorded thousands of instances of the Prophet, his Companions and the later generation Muslims treating the unbelievers with kindness (based on Mufti Shafi`’s note).

Sayyid expands: “The believers are tough on the unbelievers. They are tough upon such people as among whom are their parents, brothers, the kin and friends. They are above the ties of blood and kinship. They severed these relationships to become brothers unto other believers. Thus, if there is severity in them, it is with reference to Allah, and if love, it is with reference to Allah. There are warm feelings in them on the basis of faith, and magnanimity on the basis of faith. There is nothing that they do for their own souls. They set their compassion and their feelings on sound principles as they set their character and behavior on sound principles: that of their faith, shred of egoism and base desires. The eruption of their passions was for no other reason but for Allah, and they made ties for no other reason but for Allah.”

54. The pagans of the Prophet’s time did not approve that their bodies should be touched by the bodies of others, or even their clothes should come into contact with another man’s clothes. On the other hand Muslims are allowed to shake hands or even embrace each other. Abu Hanifah however disapproved that Muslims should embrace each other. In fact, he disapproved that they should kiss each other. He said, “I do not like that a Muslim should kiss another, either on the forehead, his hands, or any other part of the body.” But Abu Yusuf allowed embrace (Zamakhshari, Alusi).

There is good amount of wisdom in Abu Hanifah’s opinion. The youth, male and female, should especially be discouraged from embracing each other in view of high passions evoking unhealthy thought (Au.).

Alusi adds: There is nothing more that two Muslims might do when they meet with each other than shaking hands. Every addition is uncalled for. A hadith says:

Anas b. Malik reported that a man said to the Prophet, “Messenger of Allah. One of us meets with his brother, or a friend. Should he bow down for him?” He answered, “No.” He asked, “Should he embrace him and kiss him?” He answered, “No.” He asked, “Should he take him by the hand to shake hands?” He replied, “Yes.”

However, there does not seem to be anything wrong if one were to greet someone coming back from a journey by embracing him. `A’isha reports that once Zayd b. Haritha entered Madinah and came to the Prophet. He rushed to the door to receive him and embrace him.” In fact, to the above hadith of Anas, another version adds that when asked whether one could kiss another, the Prophet replied, “No, unless he were to be coming back from a journey.”

Back to the verse, Ibn Kathir points out that Muslim to Muslim relationship should be based on love and affection. The Prophet has said, as in a hadith of the Sahihayn:

“The example of the believers is like a man. When his head aches, his whole body responds with fever and wakefulness at night.”

55. Majid quotes a witness from among the unbelievers of the modern times: “These men were the true moral heirs of the Prophet, the future apostles of Islam, the faithful trustees of all that Muhammad revealed unto the men of God .. They had really changed for the better from every point of view, and later on as statesmen and generals, in the most difficult moments of the war of conquest they gave magnificent and undeniable proof that the ideas and the doctrines of Muhammad had been seed cast on fruitful soil, and had produced a body of men of the very highest worth. They were depositors of the sacred text of the Qur’an, which they alone knew by heart: they were the jealous guardians of the memory of every word and bidding of the Prophet, the trustees of the moral heritage of Muhammad.” (Caetani, quoted in Arnold’s Preaching of Islam, pp. 41-42).

56. The unanimous answer to the question whether the allusion by “athar al-sujud” is to the dark patch that obtains on the forehead of a man who does his Prayers regularly, is that it is not. But rather, it is to a great deal of standing in Prayers, especially deep in the night, bowing and prostrations which turns a face outstanding and distinguishable from others. It is a slightly drawn face, bright, sort of yellowish, serious, solemn, and tranquil. This is the “mark” that the ayah is speaking of and which will brighten the face on the Day of Judgment. This was the opinion of the great majority of the Salaf such as Ibn `Abbas, Mujahid, Hasan, Muqatil and others (Ibn Jarir, Ibn Kathir, Alusi, summarized).

Sahih reports say that when Allah (swt) would be done with the reckoning of the people on the Day of Judgment, and would wish to show mercy to whom He will, He will order that everyone who ever said “la ilaha illaAllah” be removed from the Fire. It is from the marks of prostration that the monotheists will be recognized. The Fire would have eaten all parts of their body but not the marks of prostration. Allah has forbidden that Fire should eat the marks of prostration. Here too the reference is to the mark as explained above. Accordingly, when Mujahid was asked whether the reference was to the mark on the forehead due to prostrations, he replied, “No. A man might have a big dark patch on his forehead although his heart as hard as a stone” (Qurtubi).

Nawawi however explained that “the mark of prostration” which the Fire will not eat, as reported in the ahadith of the Sahihayn, covers all those seven parts on which a man prostrates (Au.).

It is reported of an early Muslims that he said, “By Allah, we prayed obtaining no marks on our foreheads. But in our times people pray and have big dark patches on their foreheads. I do not know whether the heads have become heavier now, or the earth has become harder” (Zamakhshari, Alusi).

(Imam) Malik reported: “It has reached me that when the Christians saw the Companions who conquered the Syrian territories, they remarked, ‘By God, these look better than the apostles (of Christ), as we have known them’” (Ibn Kathir).

57. The break here between the previous and the next passage is, as understood by majority of the Salaf, indicates that what precedes is the similitude as given in Tawrah, while what follows is the similitude as given in the Inj il (Ibn Jarir).

58. Qurtubi believes that the break discussed under note 57 above should be here, meaning, this is the similitude of the Muslims as stated in the Tawrah and Inj il. This was the opinion of Mujahid. Farr a’ is reported to have said that a break at any of the two points is allowable.

59. “Blade” is the nearest word that English can offer; otherwise, as Qurtubi points out, “shatt’” is for the second bud that emerges on the side of the first shoot of a seed.

60. This, as Ibn `Abbas and others understood, is the example of the believers. The first one appears as a weak Muslim individual, a mere blade, then, gradually others join to become a community, and then the community engages itself in commanding the virtuous and prohibiting the evil, enraging the unbelievers (Ibn Jarir).

More specifically, writes Qurtubi, the first shoot is the Prophet, of whom several side shoots emerged, adding on (until they became the tree of Islam: Au.).

Majid quotes from the Bible: “Another parable he put before them, saying, ‘The kingdom of heaven is like a grain of mustard seed which a man took and sowed in his field; it is the smallest of all seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches’” (Matt. 13: 31-32).

And,

“‘And he said, To what shall we liken the kingdom of God? Or with what comparison shall we compare it? [It is] like a grain of mustard-seed, which, when it is sown in the earth, is less than all the seeds that are in the earth. But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under its shade’” (Mark 4: 30-32).

61. That is, Allah.

62. It is on the basis of this ayah that Imam Malik declared the Rawafid as unbelievers. They are angry with the Companions, while Allah said that it is only the unbelievers who are angered by the Companions (Qurtubi [in different words], Ibn Kathir, Alusi and others).

63. The textual “min” is not conditional to include some and exclude others, but rather to express the genus. The usage is similar to saying (22: 30),

“Therefore, shun the abomination of the idols” – (and not “some” of the idols).

Or (17: 82),

“We send down of the Qur’an what is a cure” which does not mean some of the Qur’an is a cure while the rest is not. In fact, in common Arabic we say,

“I cut a shirt from the cloth” which does not mean, from a part of the cloth, but rather, from the whole of it. In the like manner the ayah, “Allah has promised those of them who believed and did righteous deeds” should not be thought to be saying, “Only those of them who believe and do righteous deeds will be given the reward, but not the rest” (Qurtubi).

Shabbir points out in sum and substance that (even if we take the textual “min” as conditional), it is quite possible that the Revelation was not allowing them to relax. Allah does not give such clear and unequivocal tiding that would encourage a people to (a relaxed life).

64. Qurtubi writes: Some people point to the battles that took place between the Companions and justify their criticism of the Companions, saying that although they were all on right guidance at the beginning of the affair, they underwent changes thereafter. Such critics forget, continues Qurtubi, that this Qur’an (is eternal, and) thus the praise it carries is eternal. Both the Qur’an, as well the Prophet’s ahadith mention them in good terms. A hadith of Bukhari says,

“Do not revile my Companions. If one of you were to spend gold equivalent to Mount Uhud, he will not achieve a mudd of them, nor even half of it” (Qurtubi, Ibn Kathir).

A mudd is what two hands joined together hold, and equivalent of about half a bushel (Au.).

Shafi` adds a hadith:

On the authority of `Abdullah b. Mughaffal, the Prophet said, “Allah! Allah! Do not take to criticizing my Companions after me. Whoever loved them, loved them in love of me and whoever hated them hated them in hatred of me. Whoever displeased them displeased me and whoever displeased me surely displeased Allah. And, whoever displeased Allah, it is possible He will seize him.”

The above hadith, also found in Ahmad, was declared Hasan Gharib by Tirmidhi. It is also in the Sahih of Ibn Hibban (Au.).