CHAPTER 48: AL-FATH (THE VICTORY)

 

It was revealed during the Medina period, in the sixth year of the Hijra, while the Prophet (pbuh) was returning from the Treaty of Hudaybiyyah. It consists of 29 verses. It takes its name from the same word in its first verse. (H. T. FEYIZLI, 1/510)

 

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

 

48/1-3 WE HAVE GRANTED YOU A CLEAR VICTORY

 

Translation

 

1- (O My Messenger!) Indeed, We have granted you (with the Treaty of Hudaybiyyah) a clear victory (and an opening to the path of triumph). [cf. 90/12]

 

2-3- [This is] so that Allah may forgive you (your community of Muslims) what preceded of your sin and what will follow, and complete His favor upon you, and guide you to a straight path; and that Allah may aid you with a mighty victory.

 

Commentary

 

(1). ‘(O My Messenger!) Indeed, We have granted you (with the Treaty of Hudaybiyyah) a clear victory.’ While some commentators have said that this foretells the conquest of Mecca, according to the majority, the victory mentioned here is the Treaty of Hudaybiyyah. Prophet Muhammad (pbuh) had set out with his companions for Umrah, but since they were not allowed to enter Mecca, they camped at Hudaybiyyah and sent Uthman (ra) as an ambassador. Following negotiations, the treaty was signed, even including a one-sided condition for the return of fugitives in favor of the Meccans. Despite this, its description in the 1st and 3rd verses as a "brilliant victory" and "mighty aid" is due to it being a diplomatic victory. Specifically: (1) This is the first major ten-year treaty the Prophet made with the Meccan administration. (2) The Meccan administration agreed to remain neutral in any war Muhammad (pbuh) had with others. Thus, the alliance between the Quraish and the Jews of Khaybar was ended. Indeed, it is significant that Khaybar was conquered only a few weeks later. (H. DONDUREN, 2/815)

 

Terms of the Hudaybiyyah Peace Treaty: (1). No war for ten years, (2). Muslims will perform Umrah one year later, (3). Muslims will stay for three days during the Umrah visit, (4). The polytheists will go up into the mountains while the Muslims perform Umrah, (5). If a Meccan polytheist takes refuge with the Muslims, he will be sent back, (6). If a polytheist becomes Muslim and comes to Medina, he will be sent back, (7). Other Arab tribes may enter under the protection of either the Quraish or the Muslims. (I. KARAGOZ, 7/231)

 

(...) The victory expressed in the relevant verse refers to the Treaty of Hudaybiyyah. This is because it essentially paved the way for all subsequent victories. We can express this matter as follows: (a) The Hudaybiyyah treaty was made at the request of the polytheists; thus, through this treaty, the existence of Islam as a state in the world was recognized. (from ELMALILI) (b) The polytheists, who previously did not accept the Muslims as interlocutors and sought a solution only in war, recognized the existence of the Muslims through this treaty and allowed them to come and perform the Umrah worship a year later. (from QUR’AN WAY) (c) Since the possibility of war was removed by this peace treaty, positive developments began between the Meccan polytheists and the Muslims, and as a result, some polytheists accepted Islam and became Muslims. (from ELMALILI) (d) With the Hudaybiyyah treaty, Khaybar was added to the conquered lands, and two years after this treaty, the Muslims, marching on Mecca with an army of ten thousand, conquered it easily. (from ELMALILI) (e) Thanks to the treaty, the cause of Islam achieved a great success. For following this strategic success, the Prophet (pbuh) sent messages to all leaders of the region, including the Roman Emperor and the Persian Chosroes, asking them not to surrender, but to become Muslim. Soon after, he received letters from the kings of Oman and Bahrain, the leaders of Yemen, and some Ghassanid princes declaring they had become Muslim. Following this event, people from various tribes came to Medina in groups to announce their conversion to Islam. (M. DEMIRCI, 3/152, 153)

 

Hadith: When Umar (ra) heard this verse, he asked: "O Messenger of Allah! Is this a victory?" The Prophet (pbuh) said: "Yes." (Ibn Jarir). Another companion came and asked the same question. The Prophet (pbuh) said: "By Allah, in whose hand is the soul of Muhammad, this is indeed a victory." (from Musnad Ahmad, Abu Dawud; MAWDUDI, 5/376)

 

(2, 3). ‘That Allah may forgive you (your community of Muslims) what preceded of your sin and what will follow.’ According to the view of most commentators, these refer to the choices made in his ijtihad (legal reasoning) regarding matters where no revelation had descended, which were contrary to what was more appropriate for his station, and were cautioned by divine address, such as: "May Allah forgive you, [O Muhammad]; why did you give them permission?" (Tawbah, 9/43). Calling this a "sin" is relative to the station of prophethood. For the good deeds of the righteous are like the "sins" of those who are closest to Allah. (ELMALILI, 7/157)

 

(...) Ahl al-Sunnah theologians are in agreement that prophets were protected from disgraceful sins both before and after their prophethood. This is because, according to them, all prophets must abstain from committing acts that are shameful or degrading to human character. Despite this, the majority of the Ahl al-Sunnah accept that prophets may commit certain minor faults—not of that nature—due to forgetting or making a mistake, which, as is known, are called zelle. (M. DEMIRCI, 3/155)

 

‘and complete His favor upon you.’ The completion of favor refers to Muslims being free and independent in their own land, protected from danger, anxiety, and external interference, so that they may live fully in accordance with Islamic civilization, ethics, laws, and rulings, and be strong enough to exalt the religion of Allah and the Word of Monotheism (Kalima-i Tawhid). The dominance of disbelief and wickedness, which acts as an obstacle to the path of servitude to Allah and as a difficulty against the effort to spread the Word of Monotheism—an event the Qur’an calls "fitnah"—is a great calamity for Muslims. For Muslims to be saved from this fitnah and to possess an Islamic land (Dar al-Islam) where Allah's religion is lived and practiced completely, and along with this, to obtain the opportunities and means for faith and piety to settle on Allah's earth instead of disbelief and wickedness, means the completion of Allah's favor upon them. (MAWDUDI, 5/377)

 

‘and guide you to a straight path.’ Both in the fulfillment of prophethood and in performing the official duties of the head of state, He leads to a straight path that reaches the pleasure of Allah directly. According to the verse "And thus we have made you a just (balanced) community that you will be witnesses over the people and the Messenger will be a witness over you" (Bakara 2/143), this is the path where Islamic affairs are managed by free will, away from enemy influence, solely within the application and law of Truth, serving as an example for all of humanity. (ELMALILI, 7/157)

 

‘and that Allah may aid you with a mighty victory.’ Allah has provided them with a great aid that would leave their enemies helpless through the way of peace. Furthermore, there were special aids from Allah the Almighty during the journey to Hudaybiyyah, during the peace negotiations, and on the return. (O. CELIK, 4/562)

 

48/4-7 THE ARMIES OF THE HEAVENS AND THE EARTH BELONG TO ALLAH

 

Translation

 

4- It is He who sent down tranquility (and steadfastness) into the hearts of the believers that they would add faith to their [present] faith. And to Allah belong the armies of the heavens and the earth, and Allah is ever Knowing and Wise.

 

5- [And He did so] that He may admit the believing men and the believing women to gardens beneath which rivers flow to abide therein eternally and do away with their misdeeds. That is, in the sight of Allah, a great success.

 

6- (O My Prophet!) And [that He may] punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women—those who harbor evil thoughts of Allah (saying, "Allah will not help the believers"). Upon them is a misfortune of evil; and Allah has become angry with them and has cursed them and prepared for them Hell, and evil it is as a destination.

 

7- And to Allah belong the armies of the heavens and the earth. And Allah is ever Exalted in Might and Wise.

 

Commentary

 

(4). ‘It is He who sent down tranquility (and steadfastness) into the hearts of the believers that they would add faith to their [present] faith.’ At Hudaybiyyah, if the Muslims had succumbed to provocation and disrupted the discipline and order established by the Prophet (pbuh)—when the disbelievers prevented them from continuing their way, tried to provoke them with secret raids, and when the news of Uthman's martyrdom arrived, or when Abu Jandal appeared before them in his miserable state—these events would have been enough to ruin everything. Furthermore, if the Muslims had disobeyed the Prophet (pbuh) while he was making the peace treaty despite the conditions they strongly disliked, the great victory of Hudaybiyyah would have turned into a great defeat. As a great favor from Allah, at that critical time, tranquility and peace (being mutmain) were sent down into the hearts of the Muslims regarding the leadership of the Great Prophet, their devotion to the true religion, and the fact that their representatives were on the right path. Thus, with inner peace and tranquility, they decided to endure everything that might happen in the way of Allah. As a result, they were protected from all kinds of negativity such as fear, anxiety, provocation, and despair. (MAWDUDI, 5/378, 379)

 

‘adding faith to their faith...’ Bukhari and other imams have shown this as evidence that faith in hearts increases and decreases. (S. HAWWA, 13/489, from Ibn Kathir)

 

That is, in order to add certainty to their certainty by firmly establishing the creed (aqidah) and having their souls find comfort and peace through this creed... Because the periodic renewal of the faith that is constant at certain times has been evaluated as the renewal of its increase. Thus, for this, the word "increase" was used metaphorically, and through a simile, the word "mea" (meaning "with/together") was used. (S. HAWWA, 13/489, 490, from Alusi)

 

Hadith: We asked, "O Messenger of Allah, does faith increase and decrease?" He replied: "Yes, it increases until it enters its possessor into Paradise, and it decreases until it enters its possessor into Hell." (from Ibn Umar). Another piece of traditional evidence is the following report made marfu from Umar and Jabir b. Abdullah: "If the faith of Abu Bakr were to be weighed against the faith of this ummah, his faith would outweigh it." (S. HAWWA, 13/490)

 

‘And to Allah belong the armies of the heavens and the earth.’ Material armies, unseen (ghayb) armies, and spiritual armies are among these. The sakinah (tranquility and peace) that Almighty Allah sends down upon those He wills among His servants is also among His armies. (S. HAWWA, 13/482)

 

‘And Allah is ever Knowing and Wise.’ In this verse, another favor is reminded to the Messenger of Allah (pbuh). Because Allah Almighty has sent down His sakinah (tranquility and peace) upon the believers in more than one place and situation. This tranquility descended in the most difficult and distressing times. One of these was the time of the shock they felt in their souls as a result of the treaty. Despite this, they obeyed the Prophet (pbuh) and fulfilled his commands. (S. HAWWA, 13/482, 483)

 

Sakinah: Meaning "solemnity, dignity, peace, trust, comfort" in the dictionary, sakinah in Sufism refers to the state of itmi'nan (inner peace) and tranquility that the heart finds at the moment of the arrival of the unseen and spiritual inspiration. Sakinah descends into the hearts of prophets and chosen servants of Allah. It is stated in the Qur'an that Allah sent down sakinah upon the believers to reinforce their faith (Fath, 48/4) and for their hearts to settle and reach inner peace in moments of distress and fear (Fath, 48/8). Furthermore, regarding the Prophet (pbuh), it is stated: "...when they were in the cave and he said to his companion, 'Do not grieve; indeed Allah is with us.' And Allah sent down His tranquility upon him..." (Tawbah, 9/40). The Prophet also said: "Angels surround those who gather to remember Allah, mercy covers them, and tranquility and dignity descend upon them." (Muslim, DICTIOANRY OF RELIGIOUS CONCEPTS, 1/511)

 

(5). ‘That He may admit the believing men and the believing women to gardens beneath which rivers flow to abide therein eternally’ and from which they will never be removed, ‘and do away with their misdeeds.’ May He forgive them, grant them pardon, show mercy, and reward their good deeds. ‘That is, in the sight of Allah, a great success.’ What could be a greater success than entering Paradise and being removed from Hell? (S. HAWWA, 13/483)

 

‘Allah will erase their sins completely.’ He will forgive certain faults and mistakes made due to human weaknesses, and before admitting them to Paradise, He will erase all traces of those sins. That is, so they do not feel ashamed, they will enter Paradise without any mark or trace of sins on their foreheads. (MAWDUDI, 5/381)

 

(6). ‘(And [that He may] punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women—those who harbor evil thoughts of Allah, saying, 'Allah will not help the believers').’ As stated in the 12th verse later on, the hypocrites around Medina thought that the Prophet (pbuh) and his companions would not return safe and sound from this event. The Meccan polytheists and disbelievers with the same attitude believed that they had humiliated the Prophet (pbuh) and his companions by preventing them from performing Umrah. In fact, the evil thoughts underlying the thinking of both groups were that Allah would not help the Prophet (pbuh) and that truth would be defeated by falsehood in the war between truth and falsehood. (MAWDUDI, 5/381)

 

‘Upon them is a misfortune of evil (which they wished to happen to the believers)!’ That is, the thing they thought and expected would happen to the believers will happen to them in any case. Here, "evil" refers to destruction and annihilation. (S. HAWWA, 13/483)

 

(7). ‘And to Allah belong the armies of the heavens and the earth.’ Thus, with whichever of these armies He wills, He thwarts the tricks and traps of those who harbor enmity toward His Prophet and the believers. ‘Allah is Azîz"’—He is the Victorious and Superior, whose punishment cannot be averted. ‘He is Hakîm"’—all His measures are full of wisdom. Almighty Allah mentions His "armies" twice: in the first, He mentioned His armies while speaking of supporting the believers; here, He reminded the disbelievers of His armies while expressing His power against them. (S. HAWWA, 13/483, 484)

 

48/8-10 THOSE WHO GIVE PLEDGE TO YOU GIVE PLEDGE ONLY TO ALLAH

 

Translation

8- (O My Messenger!) Indeed, We have sent you as a witness, a bringer of glad tidings, and a warner (to all humanity). [cf. 21/107; 22/49; 25/56; 34/28]

 

9- This is so that you (people) may believe in Allah and His Messenger and support him (the Messenger), honor him, and exalt Him (Allah) morning and evening.

 

10- (O My Messenger!) Indeed, those who (sincerely) pledge allegiance to you—they are actually pledging allegiance to Allah. The hand of Allah (His power) is over their hands. So he who breaks (this bond) only breaks it to the detriment of himself. And he who fulfills what he has promised to Allah—He will give him a great reward. [cf. 4/80]

 

Commentary

 

(8, 9). ‘(O My Messenger!) Indeed, We have sent you as a witness, a bringer of glad tidings, and a warner (to all humanity).’ The Messenger of Allah is a witness to this humanity to whom he was sent. He will testify that he informed them of what he was commanded, how they received him, and that among them were believers, disbelievers, hypocrites, the righteous, and the mischief-makers. Just as he fulfilled his prophethood, he will also testify. The Messenger of Allah is a bringer of glad tidings of goodness, forgiveness, pleasure, and good rewards for the believers; and he is a warner and fear-instiller for the disbelievers, hypocrites, rebels, and mischief-makers regarding an evil end, wrath, curse, and punishment. (S. KUTUB, 9/290)

 

‘This is so that you (people) may believe in Allah and His Messenger and support him (the Messenger), honor him, and exalt Him (Allah) morning and evening.’ According to what Ibn Kathir said: So that you may glorify Allah. That is, you should glorify Him at the beginning and end of the day, namely by performing the morning prayer and the other four prayers. According to Nasafi's view, all pronouns in this verse belong to Allah. According to this; when the pronouns in the command ‘that you may support Him and honor Him, and exalt Him morning and evening’ belong to Allah, it means "for the sake of helping Allah, helping His religion and His Messenger, honoring Allah, exalting Him, and glorifying Him." Glorification (tasbih) means "to declare Him free from all defects" (tenzih). (S. HAWWA, 13/494)

 

(10). ‘Indeed, those who pledge allegiance to you are only pledging allegiance to Allah.’ That is, the covenant made with the Messenger of Allah is as if it is made directly with Allah. There is no difference in this matter. In this regard, the honor of the Messenger of Allah (pbuh) is exalted to the utmost. For Almighty Allah has raised him to such a station. (S. HAWWA, 13/494)

 

Pledge (Bay'ah): It means an oath of loyalty. In the 6th year of the Hijra, the Prophet set out with 1400 companions for the purpose of performing Umrah. When the Quraish did not want to let them into Mecca, he stayed at Hudaybiyyah and sent Uthman (ra) as an ambassador to Mecca. When Uthman's return was delayed, the Prophet sat under a tree and took a promise (pledge) from his companions that they would fight until death if Uthman had been killed. They also pledged allegiance to him and gave their word. Eventually, Uthman returned, and the ten-year Treaty of Hudaybiyyah was made with the Quraish. The Umrah visit was postponed until a year later. (H. DONDUREN, 2/816)

 

‘The hand of Allah is over their hands.’ Ibn Kathir says: "That is, Almighty Allah is present with them. He hears their words, sees their situation, and knows their inner and outer selves. In fact, through the Messenger of Allah (pbuh), the pledge is actually being made to Him." (S. HAWWA, 13/495)

 

‘The hand of Allah is over their hands.’ This sentence is a figurative expression declaring Allah's pleasure. In the pledge the companions made by holding the Prophet's hand, the Messenger of Allah and his hand represent Allah and His hand. Therefore, the sentence means that Allah's power, strength, help, support, blessing, pleasure, and reward are over the power, strength, and the word given by the believers. (I. KARAGOZ, 7/243)

 

Ibn Jarir says in his tafsir: There are two aspects to this; one is that it means "Allah's hand is over their hands" while they are making the pledge. For by pledging to Allah's prophet, they were pledging to Allah. Another is that it means Allah's power is over their power. According to the first, as a reinforcement to the depiction of the pledge, since the prophet is a messenger of Allah Almighty and an instrument appointed to implement His rulings, a "hand" of Allah has been depicted and imagined. For Allah Almighty is free from limbs in the sense of being a part of Him. According to the second meaning, as an introductory sentence, "hand" (yad) has been interpreted as power and might or blessing, the result of both being to explain that the actual benefit arising from this pledge will belong to those who pledge. (ELMALILI, 7/161)

 

‘So whoever breaks his oath’ and does not fulfill the requirement of the pledge ‘only breaks it to his own detriment.’ The harm of breaking this covenant returns only to him. Ibn Kathir says: "That is, the burden of this belongs to the one who breaks it personally; and Allah has no need of him." (S. HAWWA, 13/495)

 

‘And whoever fulfills what he has promised to Allah, He will give him a great reward"’—which is Paradise and His pleasure. Therein are things which no eye has seen, no ear has heard, and which have not yet entered the heart of man. (ELMALILI, 7/162)

 

48/11-17 OUR POSSESSIONS AND OUR FAMILIES KEPT US OCCUPIED

 

Translation

 

11- Those of the bedouins who remained behind (making excuses in the year of Hudaybiyyah) will say to you, "Our possessions and our families kept us occupied, so ask forgiveness for us (from Allah)." They say with their tongues what is not in their hearts. Say, "Then who could prevent Allah at all if He intended for you harm or intended for you benefit? Rather, Allah is ever, of what you do, Acquainted."

 

12- But you thought that the Messenger and the believers would never return to their families, ever, and that was made pleasing (by Satan) in your hearts and you conceived an evil thought and became a people ruined (destined for destruction).

 

13- And whoever has not believed in Allah and His Messenger—then indeed, We have prepared for the disbelievers a blazing Fire.

 

14- And to Allah belongs the dominion (sovereignty) of the heavens and the earth. He forgives whom He wills and punishes whom He wills. And Allah is ever Forgiving and Merciful.

 

15- (O My Prophet!) Those who remained behind (from the Hudaybiyyah expedition) will say when you set out to take war booty (after conquering Khaybar), "Allow us to follow you." They wish to change the word of Allah (which was against them). (Because Allah had promised that the booty would only be for those who participated in Hudaybiyyah.) Say, "Never will you follow us; thus did Allah say before." So they will say, "Rather, you envy us." But [in fact] they understand little (of religious truths).

 

16- (O My Prophet!) Say to those who remained behind (and whose excuses were believed) among the bedouins, "You will be called (as a test) to [face] a people of great military might; you may fight them, or they will submit (becoming Muslim or surrendering). Then if you obey, Allah will give you a good reward; but if you turn away as you turned away before, He will punish you with a painful punishment."

 

17- There is not upon the blind any blame (responsibility) nor upon the lame any blame nor upon the ill any blame (for not joining the war). And whoever obeys Allah and His Messenger—He will admit him to gardens beneath which rivers flow; but whoever turns away—He will punish him with a painful punishment.

 

Commentary

 

(11). ‘(Those who remained behind among the bedouins because they made excuses in the year of Hudaybiyyah will say to you: 'Our possessions and our families kept us occupied. So ask for forgiveness for us (from Allah).')’ At the time when the Messenger of Allah (pbuh) wanted to go to Mecca for Umrah in the year of Hudaybiyyah, he wanted the tribes of Juhayna, Muzayna, Ghifar, Ashja, Du'il, and Aslam to mobilize and act together against the possibility of an attack or obstruction by the Quraish, and he even took sacrificial animals with him to show that his purpose was not war. Seeing a great enemy before them such as the tribes of Quraish, Thaqif, Kinana, and the Ehabish tribes neighboring Mecca, these bedouin tribes hesitated to go. Since faith had not yet settled in their hearts, they did not go with the Messenger of Allah and stayed behind, saying, "Muhammad and his companions cannot return from this expedition." Here, Almighty Allah informed His Messenger of these words and the objections they would make even before they reached him, and it happened exactly as foretold. (ELMALILI, 7/164)

 

(...) The notification to those who did not participate in the Hudaybiyyah expedition that they would be called to a war against a tough enemy in the future—even if not to the Khaybar war—is one of the pieces of evidence showing that they were not hypocrites (munafiq). (QUR’AN WAY, 5/72)

 

‘They say with their tongues what is not in their hearts.’ This expression has two meanings: (1) The excuses these people will put forward when you reach Medina will be nothing but lies. However, they themselves know very well why they stayed at home and did not join the expedition. (2) Their request for forgiveness from the Messenger of Allah is for show; they only say this with their tongues. In reality, they neither regret their actions nor are they aware that they committed a sin by not following the Prophet, nor is there a real desire for forgiveness in their hearts. In their minds, they think they acted very wisely by not going on this dangerous journey. If they had truly taken Allah and His forgiveness into consideration and guarded themselves, they would not have withdrawn to their homes and stayed away from the expedition. (MAWDUDI, 5/383)

 

‘Say: Who could prevent Allah at all if He intended for you harm or intended for you benefit?’ Who has the power to do anything for your benefit against Allah's decree and will? If Allah were to destroy or lose your family and property—for whose protection you did not join us—or if Allah intended to protect your property and family, who could harm them? What was the need to stay behind to protect them? If harm comes, you will not be able to repel it; if benefit comes, there is no need for you in it anyway. The situation is not as you say. Allah is aware of everything you do, your staying behind, and all the reasons that prepared your staying behind. (I. H. BURSEVI, 19/351, 352)

 

(12). ‘But you thought that the Messenger and the believers would never return to their families (from the journey they set out on for Umrah). This (thought) was made pleasing (by Satan) in your hearts and you conceived an evil thought.’ You possessed a wicked belief that disbelief would prevail and mischief would triumph. ‘and you became a people doomed to destruction.’ That is, you are essentially corrupt people in terms of your essence, hearts, souls, and intentions; there is no good in you. Or it means you are ruined in the sight of Allah and deserve His punishment. (S. HAWWA, 13/498)

 

(13). ‘And whoever has not believed in Allah and His Messenger—then indeed, We have prepared for the disbelievers a blazing Fire.’ This is a fire burning with flames... This is proof that such people are disbelievers, even if they manifest the opposite. Ibn Kathir says about this verse: "That is, whoever does not perform his deeds sincerely for Allah alone, both outwardly and inwardly, Allah the Almighty will punish him in the blazing fire of Hell. Even if he manifests things that would give people impressions different from his true state." (S. HAWWA, 13/498)

 

(14). ‘And to Allah belongs the dominion of the heavens and the earth.’ All creatures belong solely to Him. It is for them not to go outside His command; it is for them to show the necessary respect to Him and to believe in Him. They are under His sovereignty, everything belongs to Him and is from Him. It is because He is the absolute disposer and the absolute owner that ‘He forgives whom He wills and punishes whom He wills.’ He forgives and punishes according to His will and wisdom. One of the manifestations of His wisdom is His forgiveness of the believers and His punishment of the disbelievers. (S. HAWWA, 13/498, 499)

 

‘Allah is Ever-Forgiving and Ever-Merciful.’ He is forgiving and merciful for those who return to Him and bow before Him. With these expressions, all creatures are invited to worship Almighty Allah with sincerity, called to repent to Him, and to turn to Him. (S. HAWWA, 13/499)

 

(15). ‘Those who remained behind (from the Hudaybiyyah expedition because of their excuses) will say when you set out to take war booty (after conquering Khaybar), 'Allow us to follow you.'‘ That is, that time will come very soon. Those who do not dare to go with you on a dangerous journey today, when they see that you have seized many spoils and are moving easily toward victory, will come running of their own accord, saying "take us with you." This event occurred three months after the Hudaybiyyah peace when the Prophet (pbuh) besieged Khaybar and conquered it easily. (MAWDUDI, 5/386)

 

‘They wish to change the word of Allah (which was against them).’ They want to change the promise of Almighty Allah that the spoils of Khaybar would only belong to those who participated in Hudaybiyyah. However, according to the promise of Almighty Allah, the bedouin Arabs who did not participate in Hudaybiyyah will not share in these spoils. Therefore, this situation they desire, which falls outside both the decree of Allah and the sharia of Allah, will not be realized. (S. HAWWA, 13/500)

 

After returning from Hudaybiyyah, the Prophet stayed in Medina for about a month or two, and at the beginning of the 7th year of the Hijra, he organized an expedition there to bring under sovereignty the Jews of Khaybar, who were disturbing the security of the northern region. As understood from the style, when these verses were revealed, the Khaybar expedition had not yet been undertaken. Allah Almighty is both informing that an expedition will be organized soon, that this expedition will result in victory, and that the Muslims will obtain spoils; and He is also notifying the groups who did not participate in the Hudaybiyyah expedition despite having no legitimate excuse that they will not be able to participate in this expedition either. This command and instruction are expressed in the verse as the "word of Allah," and it is stated that it will not change even if they want it to. Only those who participated in the Hudaybiyyah expedition joined the Khaybar war, except for the migrants returning from Abyssinia. (QUR’AN WAY, 5/72)

 

‘Say: 'Never will you follow us; thus did Allah say before.'‘ That is, the spoils of Khaybar will only belong to those who participated in Hudaybiyyah. Nothing from those spoils will be given to others. (S. HAWWA, 13/500)

 

‘(They will say:) 'Rather, you envy us.' But [in fact] they understand little.’ They are not in a state to understand the jurisprudence (fiqh) or the divine aspect of the matter; they only have a little understanding pertaining to the world. When spoils are mentioned, they want to come, but they do not know by what means or by what right spoils are reached, or what kind of language is used against the prophet; they say, "you are envying us out of ignorance." (ELMALILI, 7/164, 165)

 

(16). ‘Say to those who remained behind (and did not join the Umrah expedition) among the bedouins: 'You will be called to fight against a people of great military might.'‘ The community to which the bedouins would be called to fight is the people of Musaylima, the Banu Hanifa, and the people of apostasy (ridda) with whom Abu Bakr fought. (from Ibn Shihab al-Zuhri and Ibn al-Sa'ib al-Kalbi; M. DEMIRCI, 3/160)

 

O Bedouins! You want to join the Khaybar expedition, but Allah does not want you to join this war. You will be called to a war with a very strong nation in the future; if you are sincere in your desire to fight, you will respond to this call and fight. (..) Almighty Allah did not immediately punish the bedouins who did not respond to the Prophet's call for Umrah, but gave them an opportunity to correct their situation and informed them that He would test them in a difficult war. (I. KARAGOZ, 7/252)

 

In this verse, Allah Almighty offered two options to the bedouins regarding the enemy they would fight. According to one of these, the community in question will either put this strong nation to the sword and kill them, or this nation being fought will save themselves from being killed by accepting Islam. However, let us immediately state that these conditions put forward in the verse are only applicable to the people of apostasy (murtad). Therefore, the strong enemy mentioned here refers to the ahl-i ridda, that is, the communities that left the religion of Islam, including Musaylima's tribe, the Banu Hanifa. (M. DEMIRCI 3/161)

 

The phrase ‘you will either fight them or they will become Muslims’ provides an important clue in identifying this tough enemy. As is known, Muslims can be in three different relationships with the People of the Book: invitation to Islam, war, or peace and treaty based on taxes and other conditions. As for the Arab polytheists and apostates, the options are reduced to two: they will either become Muslims or they will face war. Thus, the tough and strong enemy mentioned in the verse is either the Arab polytheists or the apostates. (QUR’AN WAY, 5/72, 73.)

 

‘If you obey, Allah will give you a good reward"’—this is Paradise. Nasafi says: In this verse, there is an indication of the validity of the caliphate of Abu Bakr and Umar. For Almighty Allah, with the command ‘if you obey,’ promised them a reward in return for obeying the person who would call them to jihad. That is, if you obey the one who calls you to fight against them, ‘Allah will give you a good reward.’ This command necessitates that it is obligatory (fard) to obey the person who calls them to jihad. (S. HAWWA, 13/501)

 

(17). ‘(However, because of not participating in the war) there is no blame on the blind. There is no blame on the lame. There is no blame on the sick.’ That is, there is no pressure to go (to war); the blind, lame, and sick may stay behind, they are excused. Nevertheless, it is not forbidden either. If they can go by their own desire, they are not prevented. On the condition of not being a burden to others, they even reach a reward from the aspect of resistance. Indeed, Ibn Umm Maktum (ra), despite being blind, was present in some of the Qadisiyyah wars and held the flag. Abu Hayyan says in al-Bahr: If the Muslims are surrounded, they too are responsible for the obligation of jihad to the extent of their power and sufficiency. (ELMALILI, 7/165)

 

‘Whoever obeys Allah and His Messenger—He will admit him to gardens beneath which rivers flow; but whoever turns away—He will punish him with a painful punishment.’ Ibn Kathir says: "He condemns him to humiliation in this world and to Hell in the hereafter." (S. HAWWA, 13/502)

 

Not participating in war without an excuse is a major violation and disobedience in terms of law, religion, and ethics; in other words, it is a sin, a dishonor, and a crime. Before and after the expressions establishing this, those who do not participate in war due to excuses such as disability or illness are explained to be exceptions, and they are not included in material and spiritual sanctions, thus providing relief and consolation to those concerned. (QUR’AN WAY, 5/73)

 

48/18-26 ALLAH SENT DOWN TRANQUILITY AND SECURITY UPON THE BELIEVERS

 

Translation (Meal)

 

18-19- (O My Prophet!) Certainly, Allah was pleased with the believers when they pledged allegiance to you under the tree (at Hudaybiyyah). As He knew what was in their hearts (of sincerity), He sent down tranquility and security upon them and rewarded them with a near victory (the conquest of Khaybar) and many spoils that they would take. And Allah is ever Exalted in Might and Wise.

 

20-21- (O My Prophet!) Allah has promised you (after this) many spoils that you will take. He has hastened this (of Khaybar) for you and withheld the hands of people (that would reach out to you). (Know that) this is so it may be a sign for the believers (that Allah will help) and guide you to a straight path. 21- And (Allah has promised you) other [victories and spoils] that you were not yet able to achieve, but Allah has already encompassed them. And Allah is ever over all things competent.

 

22- If those who disbelieve had fought you (at Hudaybiyyah instead of making peace), they would have surely turned their backs (fleeing). Then they would not have found a protector or a helper.

 

23- (His helping the believers) is the established sunnah (way) of Allah which has occurred before. (He makes His Messenger and true believers superior.) (O My Prophet!) You will never find in the sunnah of Allah any change.

 

24- (O Believers!) It is He who withheld their hands from you and your hands from them within the area of Mecca (due to the peace at Hudaybiyyah) after He caused you to overcome them. And Allah is ever Seeing of what you do.

 

25- (O Believers!) They (the Meccan polytheists) are the ones who disbelieved and averted you from the al-Masjid al-Haram and [prevented] the offering (sacrificial animals) from reaching its place of slaughter. And if not for believing men and believing women (concealing their faith in Mecca) whom you did not know—that you might have trampled [killed] them unknowingly and thus there would have befallen you because of them a distress (and sin/responsibility)—(Allah would not have withheld your hands; He would have allowed the conquest of Mecca by war). [This was] so that Allah might admit to His mercy whom He willed. If they (the believers and disbelievers in Mecca) had been clearly separated, We would have punished those who disbelieved among them with a painful punishment.

 

26- (O My Prophet!) When those who disbelieved had put into their hearts chauvinism—the chauvinism of the time of ignorance (pride and bigotry)—Allah sent down His tranquility and security upon His Messenger and upon the believers and imposed upon them the word of righteousness (Tawhid, that is, the word La ilaha illallah, and loyalty to the peace treaty). And they were more deserving of it and worthy of it. And Allah is ever Knowing of all things.

 

Commentary

 

(18, 19). ‘Certainly, Allah was pleased with the believers when they pledged allegiance to you under the tree (at Hudaybiyyah). As He knew what was in their hearts (of sincerity), He sent down tranquility and security upon them and rewarded them with a near victory (the conquest of Khaybar) and many spoils that they would take. And Allah is ever Exalted in Might and Wise.’ As indicated in the 10th verse of the Surah, the believers pledged to the Messenger of Greatness (pbuh) under a tree at Hudaybiyyah that they would fight until death in the way of Allah. They pledged allegiance by holding the blessed hands of our Prophet (pbuh). This pledge was called the Pledge of Ridwan (Bay'atü'r Rıdvan) or the Hudaybiyyah Pledge. As informed in the verse, this pledge became a means for the noble companions to gain the supreme pleasure of Almighty Allah. The dominant view is that the "near victory" mentioned here refers to the conquest of Khaybar. Indeed, the Muslims conquered Khaybar a short time later and obtained many spoils there. Thus, Allah granted the first of the victories He promised to the Muslims. With this, He also prevented the attacks of the Asad and Ghatafan tribes, who were allies of the people of Khaybar. With the Hudaybiyyah treaty, the attack of the Meccans was also prevented. Thus, while the Muslims were secured from enemy attacks on one hand, the doors of victories began to open for them on the other. (O. CELIK, 4/574)

 

‘He sent down tranquility upon them’ According to Ibn Kathir's explanation, the word sakinah (tranquility and peace) mentioned in the verse means itminan (serenity). (S. HAWWA, 13/503)

 

‘because He knew what was in their hearts’ He knew their truthfulness and sincerity, as well as their sadness and excitement regarding the actions of the polytheists. (ELMALILI, 7/170)

 

‘and rewarded them with a near victory’ The victory mentioned at the beginning of the Surah was the Hudaybiyyah peace. The "near victory" mentioned in the 18th verse is the conquest of Khaybar, one of the settlement centers of the Jews near Medina, which would take place in the future. The spoils mentioned in the 19th verse are the war booty to be obtained at Khaybar. (QUR’AN WAY, 5/76)

 

(20, 21). ‘Allah has promised you many spoils that you will take.’ These are the victories and spoils that Muslims will take until the Day of Judgment. ‘He has hastened this (of Khaybar) for you.’ He gave the Khaybar spoils immediately before the many promised spoils. ‘and withheld the hands of people from you’ The Asad and Ghatafan tribes, allies of the people of Khaybar, wanted to help them but were frightened and fled. With the Hudaybiyyah treaty, the hand of the Quraish was also withheld; as in the event of the Trench, the power of the enemies who wanted to attack the Muslims was broken, and from then on, they entered the security zone of the Islamic state. ‘and [so that it may be] a sign for the believers’ so it may be a vision and a sign for the realization of future promised victories and war spoils, ‘and guide you to a straight path’ make you successful so that the path is one of relying solely and independently on Allah and Allah's blessing. (ELMALILI, 7/170, 171)

 

That is, "Allah did not give the disbelievers of Quraish at Hudaybiyyah the courage to raise a hand against you and fight you." Although seemingly, they were superior in every respect and were ahead in terms of strength in war. In addition to these, the following might also be meant: No enemy unit dared to attack Medina at that very moment when the Muslims had left Medina and were at Hudaybiyyah, 250 miles away. However, after the departure of 1400 warriors, the Medina front remained very weak. Jews, polytheists, and hypocrites could have taken advantage of this situation. (MAWDUDI, 5/391)

 

‘(Allah has promised you) other [victories and spoils] that you were not yet able to achieve, but Allah has already encompassed them. And Allah is ever over all things competent.’ Commentators hold different views on what is meant by these spoils. Ibn Jarir puts forward the view that it is the conquest of Mecca. Ibn Abi Layla and Hasan al-Basri say: "These are the Byzantine lands," while Mujahid says: "It is all kinds of victories and spoils that can be achieved until the Day of Judgment," and Ibn Abbas says: "It is all the conquests made until today." (S. HAWWA, 13/504-505)

 

That is, there are other victories for you that you were not able to achieve. However, Almighty Allah has made them easy for you and has stored them for you. For Almighty Allah provides for His God-fearing (taqwa) servants from where they do not expect. (S. HAWWA, 13/505, from Ibn Kathir)

 

(22). ‘If those who disbelieve had fought you (at Hudaybiyyah instead of making peace), they would have surely turned their backs (fleeing). Then they would not have found a protector or a helper.’ Almighty Allah gives glad tidings to His believing servants, saying: "If the polytheists attempt to fight them, Allah will make His Messenger and His believing servants victorious over them. The army of disbelief will be defeated and flee, finding no protector or helper. For they are the ones who wage war against Allah, His Messenger, and their group consisting of believers." (S. HAWWA 13/505, from Ibn Kathir)

 

(23). ‘(His helping the believers) is the established sunnah (way) of Allah which has occurred before. (He makes His Messenger and true believers superior.) (O My Prophet!) You will never find in the sunnah of Allah any change.’ Ibn Kathir says: "That is, this is the way and custom of Almighty Allah in creation. If disbelief and faith, truth and falsehood come face to face in a place where they will clearly emerge, Allah will surely make faith victorious over disbelief, exalt the truth, and debase falsehood. Just as He did for the believers, His true friends, on the day of Badr; He made them victorious over their polytheist enemies. Although the number and weapons of the Muslims were quite few, while the polytheists were more in both number and weapons." (S. HAWWA, 13/505)

 

This divine law is an immutable rule that continues. However, sometimes it may be delayed until a certain period. This delay might be caused by the path taken by the believers or the behavior patterns known by Almighty Allah; and sometimes the reason might be to prepare the environment from which victory for the believers and defeat for the disbelievers will arise, so that this environment has a value and effect. Or the cause of this delay is neither the first possibility nor the second, but something else known by Almighty Allah. But whatever it is, the law of Almighty Allah never changes. (S. KUTUB, 9/302)

 

(24). ‘(O Believers!) It is He who withheld their hands from you and your hands from them within the area of Mecca (due to the peace at Hudaybiyyah) after He caused you to overcome them.’ Ibn Kathir says: "With these commands, Almighty Allah reminds His believing servants of His favor at the time He did not give the polytheists the opportunity to interfere with them. Just as He did not give the polytheists the opportunity to do any evil to them, He also prevented the hands of the believers from reaching them. Thus, they did not fight near al-Masjid al-Haram. On the contrary, Almighty Allah protected both groups and brought about a peace whose results manifested in favor of the believers, containing many benefits for the believers in both this world and the hereafter." (S. HAWWA, 13/507)

 

‘after He enabled you to achieve victory over the polytheists’ This sentence expresses that the Hudaybiyyah peace treaty was both a victory and a favor from Allah, and that achieving victory and success in peace and war is not only through the will and effort of humans but also through the will and favor of Allah. (I. KARAGOZ, 7/260)

 

How was this victory? First: Even the fact that the Muslims reached Hudaybiyyah and established an army there was a victory. Because Khalid b. Walid had come as far as Kura' al-Ghamim as the commander of about two hundred Quraish cavalry; he wanted to approach the companions, so the Messenger of Allah assigned Abbad b. Bishr. He went forward with his cavalry and stood in ranks before them. It was noon; the Messenger of Allah performed the fear prayer (salat al-khawf), and Khalid withdrew and left. It is reported that the Messenger of Allah took the path to the right on the slope and reached Hudaybiyyah. (Bukhari, Abu Dawud, Ahmad b. Hanbel) Secondly, Tirmidhi and others reported from Anas (ra) that eighty people came down upon the Prophet and his companions from the side of Mount Tan'im at the time of the morning prayer with the intention of killing the Prophet; they were caught, and then the Prophet released them (so as not to negatively affect the peace, QUR’AN WAY, 5/77). (Muslim, Tirmidhi, Abu Dawud, Ahmad b. Hanbel) There is also a word attributed to Imam-ı Azam Abu Hanifa that this verse is about the conquest of Mecca. (ELMALILI, 7/171)

 

(25). ‘They (the Meccan polytheists) are the ones who disbelieved and averted you from the al-Masjid al-Haram and [prevented] the offering (sacrificial animals) from reaching its place of slaughter. And if not for believing men and believing women (concealing their faith in Mecca) whom you did not know—that you might have trampled them unknowingly and thus there would have befallen you because of them a distress (and sin/responsibility)—(Allah would not have withheld your hands).’ There was also a community of Muslims in Mecca who were with the polytheists and not distinguished from them. It has also been said: If it were not for the fact that you would unknowingly cause the destruction of the believers among the polytheists, resulting in situations and distresses that you would not like, He would not have withheld your hands from them. In short, if it were not for the believers, We would have set you upon them, you would have killed them, and you would have uprooted them. But among them are believing men and women whom you could not possibly know during the killing. Therefore, We withheld your hands from them. (S. HAWWA, 13/508)

 

‘so that Allah might admit to His mercy whom He willed.’ (This) command states the reason for not interfering with the people of Mecca as indicated by the verse and for refraining from fighting them for the purpose of protecting the believers among them. It is as if it was said: The withholding of hands and the prevention of punishment in this way is so that Allah may take their believers into His mercy—that is, His guidance—to increase their goodness and obedience, or so that those who wish among the polytheists may enter Islam. (S. HAWWA, 13/508)

 

(...) Allah the Almighty did not want the defeat of the Quraish and the conquest of Mecca to be the result of such a bloody war. Perhaps the divine will was to prepare the ground for the Meccans to be rendered helpless and weak by being surrounded from all sides, to be defeated without the need for any torment, and finally for the Quraish tribe to accept Islam as a whole and attain Allah's mercy. Indeed, the two years that passed after Hudaybiyyah were sufficient for this purpose. (O. CELIK, 4/578, from MAWDUDI)

 

‘If they (the believers and disbelievers in Mecca) had been clearly separated, We would have punished those who disbelieved among them with a painful punishment.’ According to Nasafi's expression, if the disbelievers and Muslims had been separated from each other, We would have subjected those who disbelieved among the people of Mecca to a painful punishment. According to Ibn Kathir's explanation, "We would have set you upon them and you would have killed them to the utmost." (S. HAWWA, 13/508)

 

(26). ‘When those who disbelieved had put into their hearts chauvinism—the chauvinism of the time of ignorance (pride and bigotry)—Allah sent down His tranquility and security upon His Messenger and upon the believers.’ Here, what is meant by sakinah (tranquility and peace) is peace, dignity, and forbearance (hilm). This is the expression of the attitudes taken against the polytheists in the situations we have seen. (S. HAWWA, 13/509)

 

"Chauvinism (hamiyyah) of ignorance" means meaningless, unnecessary, misplaced, excessive protectionism and zealotry. The Meccan polytheists thought of themselves as the real owners of the Kaaba and considered the Muslims' visit to the Kaaba as a violation of their honor. (I. KARAGOZ, 7/264)

 

‘At that time, those who disbelieved had placed bigotry, the bigotry of ignorance, in their hearts.’ In the Hudaybiyyah treaty, the Quraish changed the Basmala to "Bismike Allahümme" (In Your name, O Allah) and the word "Messenger of Allah" to "Muhammad, son of Abdullah," and did not allow Umrah to be performed that year. (H. DONDUREN, 2/818)

 

The polytheists actually had no right to prevent anyone from visiting the Kaaba. They knew this very well. But they acted purely with the bigotry of ignorance and did not allow the Muslims to visit. They thought that if the Messenger of Allah (pbuh) appeared in Mecca with such a large group, their reputation would fade throughout the Arabian Peninsula and their pride would be broken. In contrast to their highly provocative bigotry of ignorance, Almighty Allah sent down tranquility and peace into the hearts of His Messenger and the believers. He gave them patience and dignity. Thus, they did not get angry and act unconsciously. On the contrary, they clung to taqwa (righteousness). They avoided extreme behaviors. (O. CELIK, 4/579, from MAWDUDI)

 

‘and imposed upon them the word of righteousness.’ Tirmidhi, (...) Daraqutni, and others reported marfu from Ubayy b. Ka'b that the word of righteousness is ‘La ilaha illallah.’ (ELMALILI, 7/177)

 

‘And they were more deserving of it and worthy of it.’ Those believers were more deserving of that word in divine knowledge and were also worthy of it. Being protected by such a word was their right more than others. Moreover, it was they, not the polytheists, who were worthy of protecting and complying with it. For Allah was pleased with them; those polytheists possessing the bigotry of ignorance were neither deserving of protection nor did they have the merit to protect and continue it. Indeed, it happened so; the believers were protected and the good end was theirs. (ELMALILI, 7/177, 178)

 

‘And Allah is ever Knowing of all things.’ Therefore, He manages affairs in a way suitable for their benefits. That is, He is the one who knows very well who is deserving of good and who is deserving of evil. (S. HAWWA, 13/509)

 

48/27-29 MUHAMMAD IS THE MESSENGER OF ALLAH

 

Translation (Meal)

 

27- Certainly, Allah has fulfilled the vision for His Messenger in truth. (O Believers!) If Allah wills, you will surely enter al-Masjid al-Haram, in security, (some of you) with your heads shaved and (some of you) with your hair shortened, having no fear. But He knew what you did not know and has ordained before that a near victory (the conquest of Khaybar).

 

28- It is He who has sent His Messenger with guidance (the Quran) and the religion of truth (Islam) to manifest it over all religions. And sufficient is Allah as a Witness.

 

29- Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers / those who oppose Islam, and merciful among themselves. You see them bowing and prostrating (in prayer), seeking bounty from Allah and (His) pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoot and strengthens it so it grows firm and stands upon its stalk, delighting the sowers. (This development of the Messenger of Allah with his companions is) so that He may enrage the disbelievers through them. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.

 

Commentary

 

(27). ‘Certainly, Allah has fulfilled the vision for His Messenger in truth.’ Before setting out on the Hudaybiyyah expedition, the Prophet saw in his dream that he and his companions were entering Mecca in safety, with their heads shaved, and he informed his companions of this. The companions, happy about this, set out for the Umrah expedition; however, they were saddened when they had to return from Hudaybiyyah. Even some hypocrites fell into doubt and spoke back and forth. But there was a wisdom in this, and Khaybar, the nearest victory, paved the way for other conquests. (H. DONDUREN, 2/818)

 

True Dreams: "A good dream is from Allah." (Muslim, Ruya 3). Good dreams are divided into two: the dreams of prophets and the dreams of righteous believers. The dreams of prophets are divine inspirations coming directly from Allah or through an angel. This is the original dream, the one that is right and true. Such dreams are unique to prophets. The first revelation came to our Prophet as a "true dream." (Bukhari, Bad'ul Wahy 1). (I. KARAGOZ, 7/267)

 

Hadith: "When one of you sees a dream he likes, this dream is from Allah. Therefore, let him praise Allah and tell the dream to those he loves." (Bukhari, Ta'bir 3; I. KARAGOZ, 7/267)

 

Bad Dreams: Our Prophet named a bad dream as ‘hulum’ and informed that a good dream is from Allah and a bad dream is from Satan. (Bukhari, Ta'bir 2, Tirmidhi, Ruya 4; I. KARAGOZ, 7/268)

 

‘If Allah wills, you will surely enter al-Masjid al-Haram, in security, with your heads shaved and your hair shortened, having no fear.’ In his dream, the Prophet saw that he and his companions went to Mecca safely and performed Umrah, and he narrated this. The polytheists did not allow the Prophet and his companions, who had set out to perform Umrah, into Mecca. For this reason, they made a treaty with them at Hudaybiyyah. During the making of this treaty, the Meccans objected to the writing of the words "Rahman" and "Rahim" in the Basmala at the beginning of the treaty, as well as the words "Messenger of Allah." Since the Prophet knew that the future would be a victory, he accepted their requests, and the treaty began as "Bismikellahümme, from Muhammad son of Abdullah." Thus, Allah sent down this verse to bring relief to the hearts of the believers who were upset by this situation, giving the glad tidings that the vision would be realized. (H. T. FEYIZLI, 1/513)

 

One cannot exit the state of ihram, and the prohibitions of ihram continue, without shaving or shortening the hair. In the Umrah worship, after circumambulating the Kaaba in ihram and performing sa'y between the hills of Safa and Marwa, one can exit ihram after shaving or shortening the hair. (I. KARAGOZ, 7/269)

 

That is, some of you having it shaved and some of you having it clipped; shaving while exiting ihram is one of the acts of Hajj or Umrah. It is understood from here that shaving (bald) is not obligatory. Taqsir, that is, clipping or shortening, is also permissible. However, since it is mentioned first, shaving is better. (ELMALILI, 7/180)

 

The phrase "If Allah wills" within this sentence links what Almighty Allah has promised to His own will again. This expression is also intended to teach servants to link the things they plan to do to Allah's will by saying "inshallah." It does not mean—God forbid—that Allah is hesitant about whether or not to do what is promised in the verse. (I. H. BURSEVI, 19/412)

 

It is also indicated here that the entry of Muslims into Mecca depends not on their own power and strength, but on the will of Almighty Allah. (I. H. BURSEVI, 19/412)

 

‘But He knew what you did not know and has ordained before that a near victory.’ Ibn Kathir says: This victory is the peace to be achieved between you and the polytheists. Nasafi also states: "The victory mentioned here is the conquest of the Khaybar fortresses. Thus, the hearts of the believers found rest until the promised victory became easy." All the matters mentioned by both commentators have been realized and have emerged. (S. HAWWA, 13/510, 511)

 

A few weeks after the Hudaybiyyah expedition, the conquest of Khaybar took place. The following year, the Prophet's vision was realized by performing the compensatory Umrah (umrat al-qada). Two years later, Mecca was conquered. A general amnesty was declared for the people of Mecca, except for a few individuals who caused great harm to Islam. The Kaaba was cleared of idols. It became a town governed by a governor attached to Medina. However, since the Hajj visits of polytheist groups from the surroundings still continued, the Messenger of Allah did not participate in the Hajj in the first year. The first Hajj was performed under the leadership of Abu Bakr. While Abu Bakr was still on the way, in the first verses of Surah at-Tawbah that were revealed, the entry of polytheists into the Hejaz and their visit to the Kaaba were forbidden from then on. The following year (10/632), the Messenger of Allah performed the Farewell Hajj and passed away less than three months later. (DONDUREN, 2/818)

 

(28). ‘It is He who has sent His Messenger with guidance (the Quran) and the religion of truth (Islam) to manifest it over all religions.’ Because the Sharia encompasses two things: knowledge and action. Sharia knowledge is sound knowledge. Sharia action is acceptable action. Therefore, the news given by the verse is true, and the reality it expresses is true. ‘And sufficient is Allah as a Witness.’ That is, Allah's testimony regarding what He has promised is sufficient. Indeed, these have been realized and will be realized. (S. HAWWA, 13/511)

 

In the expression "religion of truth," the word "truth" means "that which is constant itself and abrogates and annuls other religions." This part of the verse means "to make the religion of truth, Islam, superior and victorious over all religions by abrogating some correct rulings in those religions because they needed to be changed due to the passage of much time, and by revealing the invalidity of the false rulings." Again, this expression includes the meaning "to make Islam superior and victorious over all other religions by making Muslims dominant over the members of other religions." (I. H. BURSEVI, 19/418, 419)

 

Allah being sufficient as a witness means that He testifies that Muhammad is a true prophet and that his vision and what he said are true. (I. KARAGOZ, 7/270)

 

Here, the prominent qualities of the noble companions, who were with the Messenger of Allah (pbuh) and were an exemplary community of believers according to the declaration of the Quran, are declared in tableaus. (O. CELIK, 4/584)

 

(29). ‘Muhammad is the Messenger of Allah. (1) and those with him are forceful against the disbelievers / those who oppose Islam, (2) and merciful among themselves.’ The fact that the Prophet's companions were forceful against disbelievers does not mean they acted harshly and cruelly towards them, but that they stood firm like a granite rock against disbelievers due to the soundness of their faith, the certainty of their principles, the maturity of their life order, and the unerring nature of their foresight coming from their faith. They are not beings without charac<