Verse:18 Commentary Commentary

لَّقَدْ رَ‌ضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَ‌ةِ (Allah was pleased with the believers when they were pledging allegiance with you by placing their hands in your hands under the tree,...48:18). The reference in this verse is to the same pledge that was given at Hudaibiyah and which was referred to earlier in verse 10. Verse [ 18] reinforces verse [ 10.]. In verse [ 18] Allah announces that those sincere participants who took this solemn oath have obtained His pleasure. Therefore, the oath came to be known as bai` at-ur-Ridwan (that is, the pledge that earned Allah's pleasure). The purpose of this is to compliment the participants of the allegiance and to emphasise the obligation of fulfilling the covenant. It is recorded in Bukhari and Muslim on the authority of Sayyidna Jabir ؓ that on the day of Hudaibiyah, the companions were 1400 people, and the Holy Prophet صلى الله عليه وسلم said to them: اَنتُم خَیرُ اھلِ الارضِ "You are the best of people living on the surface of the earth." It is recorded in Muslim on the authority of Umm Bishr ؓ that the Holy Prophet صلى الله عليه وسلم has said, لا یدخل النَّارَ اَحَدُ مِمَّن بَایَعَ تَحتَ الشَّجرَۃِ "None of those who swore fealty under the tree will enter the Fire" (Mazhari). Therefore, the participants of this allegiance are like the participants of the battle of Badr. The Qur'an and Hadith give glad tidings of Allah's pleasure and Paradise to the participants of the battle of Badr. Likewise the sources give glad tidings of Allah's pleasure and Paradise to the participants of bai` at-ur-Ridwan. These tidings bear testimony to the fact that these sincere participants meet their end in the state of faith, righteousness, and with deeds that please Allah, because this announcement of Allah's pleasure guarantees that.

Vilification of, and Finding Fault with, the Noble Companions prohibited

Tafsir Mazhari says that the noble Companions are among the best of the Prophet's صلى الله عليه وسلم followers, and as such Allah has announced forgiveness of their sins, shortcomings and slips - if they committed any. Therefore, it is against the declaration of this verse to investigate into those of their deeds that are not laudable, and to make it a subject of debate. It is also a crystal clear denunciation of the attitude of Rawafid, the Shiites, who reject the legitimacy of the caliphs Abu Bakr ؓ ، ` Umar ؓ and ` Uthman, and vilify them and other blessed Companions ؓ - condemning them as unbelievers and hypocrites.

The Tree of Ridwan

The tree that is mentioned in this verse refers to mimosa arabica or the gum-acacia tree. It is reported that after the Holy Prophet صلى الله عليه وسلم some people used to take walk there and perform salah. Sayyidna ` Umar ؓ came to know about this and feared that the future generation lacking in knowledge might start worshipping the very tree, as it happened in the past generations. Therefore, he had the tree felled (cut down a tree). However, it is recorded in Bukhari and Muslim on the authority of Sayyidna Tariq Ibn ` Abdur-Rahman who reports: "I once went for Hajj, and I passed by some people who had gathered in a place and were performing salah. I asked them: 'Which mosque is this?'. They replied: 'This is the tree under which the Holy Prophet صلى الله عليه وسلم took bai` at-ur-Ridwan.' After that I went up to Sayyidna Said Ibn Musayyab and narrated this incident to him. He said: 'My father was one of those who participated in bai` at-ur-Ridwan. He said to me that when he went to Makkah the following year he looked for the tree, but could not find it.' Then Sayyidna Said Ibn Musayyab ؓ added: 'Companions ؓ who participated in bai` at-ur-Ridwan at the hands of the Holy Prophet صلى الله عليه وسلم themselves are unaware of the location of the tree, but it is strange that you should know about it. Are you more knowledgeable than they are?'" (Ruh-ul-Ma' ani). This goes to show that later on people must have determined conjecturally - based on incomplete and doubtful evidence - about a particular tree that it was the tree under which the pledge was taken. As a result, they frequented the place and performed salah. Sayyidna ` Umar ؓ knew that it was not the real tree. Then he apprehended people's involvement in shirk. Therefore, he had the tree felled.

Conquest of Khaibar

Khaibar is the name of a province which comprises many settlements, fortresses and gardens (Mazhari). Verse 18 refers to the victory of Khaibar by saying, وَأَثَابَهُمْ فَتْحًا قَرِ‌يبًا "and rewarded them with a well-nigh victory,". There is consensus of the scholars on that 'well-nigh victory' in this verse means the victory of Khaibar which occurred after returning from Hudaibiyah. According to some versions, the Holy Prophet صلى الله عليه وسلم stayed in Madinah after returning from Hudaibiyah only for ten days, and according to other versions, he stayed for twenty days. Then he marched against Khaibar. According to Ibn Ishaq's version, he returned to Madinah in the month of Dhulhijjah and set out for Khaibar in the month of Muharram in the 7th year of Hijrah.

Khaibar was conquered in the month of Safar in the 7th year of Hijrah. This is reported by Waqidi's Maghazi. According to Hafiz Ibn-Hajar, this is the preferred opinion. (Tafsir Mazhari)

In any case, this shows that the conquest of Khaibar took place many days after the march to Hudaibiyah. According to consensus of scholarly opinion, Surah Al-Fath was revealed in the course of his return journey from Hudaibiya. However, there is a difference of opinion whether the Surah was revealed in its entirety or some of its verses were revealed later. If the first view is preferred, then the conquest of Khaibar is a prophecy that Muslims will definitely achieve and is described in past perfect tense to denote that it is as certain as an event that has already happened in the past. If the second view is preferred, it is possible that these verses were revealed after the conquest of Khaibar. Allah knows best! Verse:19 Commentary وَمَغَانِمَ كَثِيرَ‌ةً يَأْخُذُونَهَا (and many spoils that they would receive...48:19) This clause refers to the great booty that fell into the hands of Muslims during the conquest of Khaibar. Verse:20 Commentary ذِهِ (Allah had promised you many spoils that you would receive, so He gave these to you sooner - 48:20). The phrase "many spoils" mentioned here refers to the sizeable spoils that fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries. This verse embodies a prophecy that Muslims will achieve other great victories after the victory of Khaibar, and in consequence many spoils until the end of the world. However, before those numerous conquests, the conquest of Daibar was given first, the spoils of which were reserved by Allah exclusively for the participants of Hudaibiyah. But the spoils to be achieved in all the next conquest would be common to all. This shows that the injunction of reserving the right of participating in Khaibar is not laid down explicitly in these verses. That injunction was laid down, as detailed earlier, in a separate category of revelation, that is, in the unrecited revelation. The Holy Prophet صلى الله عليه وسلم acted upon the injunction and imparted its knowledge to the noble Companions ؓ .

وَكَفَّ أَيْدِيَ النَّاسِ عَنكُمْ (...and stopped the hands of the people from (harming) you. ... 48:20). This refers to the unbelievers of Khaibar. In this battle, Allah did not allow them the opportunity to show much strength or force. Imam Baghawi says that the tribe of Ghatafan was the ally of the Jews of Khaibar. When it heard of the Holy Prophet's صلى الله عليه وسلم march against the Jews of Khaibar, it equipped itself with heavy arms to defend the Jews. But Allah infused terror into their minds, and they were worried that if they went forward, it was possible that a Muslim army might attack their homes in their absence. As a result, they got cold feet and did not have the courage to proceed (Mazhari).

وَيَهْدِيَكُمْ صِرَ‌اطًا مُّسْتَقِيمًا (...And (He did this) so that He guides you to the right path.... 48:20) It is clarified earlier (in the commentary on verse 2 of this Surah that there are several degrees of guidance. From that point of view, they were all already guided on the straight path. Here it refers to the degree of guidance which they had not yet attained, that is, full reliance on Allah and increase in the power of faith. Verse:21 Commentary وَعَدَكُمُ اللَّـهُ مَغَانِمَ كَثِيرَ‌ةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَـٰ

وَأُخْرَ‌ىٰ لَمْ تَقْدِرُ‌وا عَلَيْهَا قَدْ أَحَاطَ اللَّـهُ بِهَا (And (there are) other (victories) that have not come within your power as yet, (but) Allah has encompassed them...." (48:21). This verse embodies a prophecy that Muslims will achieve many more great victories after the victory of Khaibar. But Allah says that they were unable to achieve them at that time; they would happen in future. Among these victories, Makkah was the first one to be achieved. Therefore, some scholars refer this to the victory of Makkah. However, the wordings are general and refer to all the victories that will be achieved till the end of the world (Mazhari). Verse:22 Commentary - - - Verse:23 Commentary - - - Verse:24 Commentary Commentary

بِبَطْنِ مَكَّةَ (...in the valley of Makkah...) The Arabic word used here is batn which means 'belly' and in relation to a city, it refers to its center.

However, in the present context it is used for Hudaibiyah, because of its close proximity to Makkah. This supports the Hanafi view that some parts of Hudaibiyah are included in the حِرِم Haram. The relevant details may be found in our commentary on the verse 2:196. Verse:25 Commentary فَتُصِيبَكُم مِّنْهُم مَّعَرَّ‌ةٌ بِغَيْرِ‌ عِلْمٍ (and thus an embarrassing situation might have befallen you because of them unknowingly....48:25): According to some authorities on lexicology ma'arrah connotes "sin"; according to others it means "harm"; and other authorities say it denotes "shame" or "embarrassment". In this context, apparently the last meaning appears to be apt. There was a nucleus of Muslims in Makkah and if the fight had broken out, Muslim army would have unwittingly killed their own Muslim brethren in faith, thereby causing great injury to their own cause, and incurring obloquy and opprobrium for themselves.

Natural Safeguard of the Noble Companions against Mistakes

Imam Qurtubi says that if a Muslim unknowingly kills another Muslim, it is not a sin or crime. It is, however, certainly a source of shame, embarrassment and regret. Since it is a Qatl Khata', the laws of diyah [ blood-wit ] will apply. Allah has protected the noble Companions ؓ against this as well. This shows the noble Companions ؓ are not infallible like the prophets of Allah, but Allah has in general terms safeguarded them in a natural way against mistakes which would be a cause of embarrassment, obloquy and opprobrium to them.

لِّيُدْخِلَ اللَّـهُ فِي رَ‌حْمَتِهِ مَن يَشَاءُ (so that Allah may admit to His mercy whom He wills...48:25): It means that Allah infused patience in Muslims on this occasion to avoid war, because He knew that many people in future would embrace Islam on whom His mercy will be showered. Similarly the nucleus of Muslims who were detained in Makkah will also receive a large share of His mercy.

لَوْ تَزَيَّلُوا (And if they [ the believing men and women ] had been separate, [ from disbelievers ], We would surely have punished those of them who disbelieved....48:25) Lexically, the word tazayyul denotes 'separation'. The sense is that if Muslims detained in Makkah had been separate and distinct from the unbelievers, the Muslims coming from Madinah would have been able to save them in case of war, and Allah would have had the disbelievers punished then and there, because that was the demand of their attitude. However, the Makkan society at that time was a mixed society - helpless Muslim men and women and non-Muslims were living together. The Muslims were indistinguishable from non-Muslims. If fighting had broken out, there would have been no way to save the Muslims. Therefore, Allah averted the war. Verse:26 Commentary لَّقَدْ صَدَقَ اللَّـهُ رَ‌سُولَهُ الرُّ‌ؤْيَا بِالْحَقِّ (and made them stick to the word of piety, and they were very much entitled to it, and competent for it - 48:26) ". The construction kalimat-at-taqwa connotes the word of the pious persons, that is, the Kalimah of Tauhid and Risalah whereby a person declares his faith in Allah's Oneness and in the Messenger-ship of Sayyidna Muhammad صلى الله عليه وسلم . It is named here as 'word of piety' because this word is the foundation of piety, righteousness and right conduct. The noble Companions ؓ here are said to have better right to it and more worthy of it, and thus Allah exposed and unmasked those people who accused them of infidelity and hypocrisy. Allah asserts that the noble Companions ؓ are more worthy of the word of Islam and better entitled to it, and thus made them adhere to it firmly, whereas the wretched evil-minded people refuse to acknowledge their value and entitlement.