CHAPTER 48
Al-Fat√: The Victory
(REVEALED AT MADÍNAH: 4 sections; 29 verses)
This chapter is entitled Al-Fat√ or The Victory, a very appropriate name, because it deals
with the conquests of Islåm, from the great moral victory gained at Ïudaibiyah, men-
tioned in the opening verse, to the final triumph of Islåm over all religions of the world
in v. 28. The word fat√ itself occurs several times in this chapter. It is remarkable that
although the Muslims had already been victorious in several battles, not one of those
victories but a truce, apparently disadvantageous to the Muslims, is made the basis of
the triumphant career of Islåm. There is an indication in this that the triumph of Islåm
lay in its moral conquests, the first of these after the Flight being the apparent disadvan-
tage, but the real moral conquest, gained at Ïudaibiyah. This fact makes clear the con-
nection of this chapter with the last, which speaks of the victory of Islåm in battles, this
one drawing attention to its real triumph, which lay in moral conquests.
As regards the date of revelation, we have ‘Umar’s testimony on record that the
Holy Prophet recited it for the first time when returning from Ïudaibiyah (B: 64:37).
Hence its revelation belongs to the sixth year of the Hijrah.
The chapter opens by declaring the Ïudaibiyah truce to be a real victory, and after
referring to the disappointment of the hypocrites and the idolaters, concludes with a refer-
ence to the aid and allegiance which the faithful rendered to the Holy Prophet. The sec-
ond section deals with the false excuses of the hypocrites, and separates them from the
faithful by not allowing them to join the Muslims in their expeditions. The third section
prophesies more victories in battles — that at Khaibar and the conquest of Makkah being
clearly hinted at. The fourth section brings the chapter to a close by making the important
announcement that Islåm will be made triumphant over all other religions of the world.
994
Part 26] ÏUDAIBIYAH TRUCE WAS A VICTORY 995
SECTION 1: Ïudaibiyah Truce was a Victory
In the name of Allåh, the Beneficent,
the Merciful.
1 Surely We have granted thee a
clear victory,a
2 That Allåh may cover for thee thy
(alleged) shortcomings in the past and
those to come, a and complete His
1a. The victory referred to is that gained by the truce at Ïudaibiyah in 6 A.H. (B.
64:37). The fact that there was no actual fighting at Ïudaibiyah has led many to think
that the words contain a prophecy about the conquest of Makkah, which, however, is
referred to later on in the third section of this chapter. The truce at Ïudaibiyah was sure-
ly a real victory for the Muslims, because it opened the way for the propagation of Islåm
among the disbelievers, and by putting a stop to hostilities gave the opponents an occa-
sion to ponder over the merits of the religion against which they had hitherto struggled
in vain on the field of battle. As a result of this truce large numbers came over to Islåm,
and the words are thus prophetical, and their truth was demonstrated long after their rev-
elation. It may be added here that ‘Umar had some misgivings as to the good of the truce
concluded at Ïudaibiyah; he thought that the truce was not honourable for the Muslims,
for the conditions to which they yielded were disadvantageous to them. One of the con-
ditions of the truce was that, if anyone from among the Makkans came over to the Holy
Prophet, he would return him to the Quraish, though he were a Muslim, while the
Quraish were not bound to return anyone who deserted the Prophet and joined the
Quraish. The Muslims felt it very hard that one of their brethren should be returned to
suffer persecution at the hands of the disbelievers; but, as the Quraish refused to make a
truce unless this condition was included, the Holy Prophet accepted it. Immediately
afterwards Divine revelation dispelled all those misgivings, and declared the truce to be
a great victory leading to glorious results, as it actually proved to be.
2a. For ghafr meaning covering or protecting, see 2:286a. The word dhanbi-ka
occurring here has been misunderstood as meaning thy sin. In the first place dhanb
means any shortcoming, not necessarily a sin; see 3:11a. Secondly, the Prophet never
committed a sin and his istighf år meant the asking of Divine protection against the com-
mission of sins; see 40:55a. Even before he was raised to the dignity of prophethood, he
was known in Arabia as al-Amßn or the faithful one. Dhanbi-ka therefore here means not
the sin committed by thee but the sin committed against thee, or the shortcomings attrib-
uted to thee, as ithmß in 5:29 means not the sin committed by me but the sin committed
against me, for which see 5:29a. Other examples of a similar use of i˙åfah are met with
in the Holy Qur’ån. For instance, see 6:22, where shurakå’u-kum does not mean your
partners but the partners set up by you, and in 16:27 shurakå’ß does not mean My part-
ners but the partners which you set up with Me. The i˙åfah in dhanbi-ka carries a simi-
lar significance, and the word means thy alleged shortcomings. It is only in this sense
that we can speak of sins in the past and those to come. These were the shortcomings
attributed to the Prophet by his enemies, by those who were contemporaneous with him
and those who were yet to come after him. Notwithstanding the fact that the Prophet was
respected throughout Arabia for his righteousness and truthfulness before he laid claim
to prophethood, the twenty years of opposition to the Truth which he brought had poi-
soned the minds of the Arabs to such an extent that they now drew a very dark picture of
him, heaping all kinds of abuses on him. Their poets now indulged in vituperating him,
996 Ch. 48: THE VICTORY [Al-Fatƒ
favour to thee and guide thee on a
right path,b
3 And that Allåh might help thee
with a mighty help.a
4 He it is Who sent down tranquilli-
ty into the hearts of the believers that
they might add faith to their faith.
And Allåh’s are the hosts of the heav-
ens and the earth, and Allåh is ever
Knowing, Wise —
5 That He may cause the believing
men and the believing women to
enter Gardens wherein flow rivers to
abide therein and remove from them
their evil. And that is a grand
achievement with Allåh,
6 And (that) He may chastise the
hypocritical men and the hypocritical
women, and the polytheistic men and
the polytheistic women, the entertain-
ers of evil thoughts about Allåh. On
them is the evil turn, and Allåh is
thus poisoning the minds of the masses. The battles that were now being fought had,
further, made it impossible for the Muslims to present a true picture of Islåm to the
Arabs. After several years of conflict, the Ïudaibiyah truce brought about a change in
the relations of the two parties and the truth about the Prophet now began to dawn on
their minds. They now saw that the Prophet was not the man of terror as their leaders
had pictured to them. They saw the great transformation which he had wrought and the
life which he had infused into a dead nation. It was in this sense that God covered the
shortcomings and failures which his opponents attributed to him. Their effect on the
public mind was removed by the Ïudaibiyah truce, which gave his enemies an occasion
to ponder over the beauties of Islåm. In the words those to come, there is a reference to
the latter-day carpings of the enemies of Islåm. As already stated, this chapter deals not
only with the immediate triumph of Islåm, but prophesies also its ultimate triumph in the
whole world (v. 28). Hence there is a promise here that not only would those misunder-
standings which already existed be corrected, but even those that remained behind and
would be spread at a later date by the enemies of Islåm, would also be dispelled, and
Islåm would thus shine in its full lustre not only in Arabia but in the whole world.
2b. The completion of favours was accomplished by the spread of Islåm, and the
guiding on the right path signified the right way to success.
3a. Large numbers becoming converts to Islåm proved a mighty help in its cause.
While proceeding to Ïudaibiyah the Holy Prophet was accompanied by 1,500 men; two
years later, when advancing on Makkah, 10,000 men marched under his banner, which
shows how fast Islåm spread after the Ïudaibiyah truce.
Part 26] THE DEFAULTERS 997
wroth with them and has cursed them
and prepared hell for them; and evil is
the resort.
7 And Allåh’s are the hosts of the
heavens and the earth; and Allåh is
ever Mighty, Wise.
8 Surely We have sent thee as a wit-
ness and as a bearer of good news and
as a warner,
9 That you may believe in Allåh and
His Messenger and may aid him and
revere him. And (that) you may declare
His glory, morning and evening.
10 Those who swear allegiance to
thee do but swear allegiance to Allåh.
The hand of Allåh is above their hands.
So whoever breaks (his faith), he
breaks it only to his soul’s injury. And
whoever fulfils his covenant with
Allåh, He will grant him a mighty
reward.a
SECTION 2: The Defaulters
11 Those of the dwellers of the
desert who lagged behind will say to
10a. The swearing of allegiance referred to here took place before the truce was
concluded. The Holy Prophet had started with his men with the object of performing a
pilgrimage, but when he reached Ïudaibiyah, the Makkans opposed his entry into
Makkah. Thereupon the companions of the Holy Prophet swore allegiance to him (under
a tree as stated in v. 18), that they would defend him at all costs and die fighting at his
side (B. 64:37). The necessity for this seems to have arisen from the fact that the
Quraish advanced to fight the Muslims, who were unprepared for war.
It may be noted here that the companions of the Holy Prophet swore allegiance to
him twice at Makkah before the Flight — the swearers being in both cases the citizens
of Madßnah. Both these are known by the name of Bai‘at al-‘Aqabah. On the first occa-
sion twelve men only were present, and the swearing of their allegiance implied only
their belief in the truth of Islåm, the promise given being: “We will not serve anyone but
Allåh; we will not steal; we will not commit adultery; we will not kill our children; we
will not slander, and we will not disobey the Prophet in anything that is right” (B. 2:10).
The second pledge at ‘Aqabah, which came a year later, was given by seventy-three
Madinites, including two women, who undertook to defend the Holy Prophet, “as we
998 Ch. 48: THE VICTORY [Al-Fatƒ
thee:a Our property and our families
kept us busy, so ask forgiveness for
us. They say with their tongues what
is not in their hearts. Say: Then who
can control aught for you from Allåh,
if He intends to do you harm or if He
intends to do you good. Nay, Allåh is
ever Aware of what you do.
12 Nay, you thought that the
Messenger and the believers would
never return to their families,a and that
was made fair-seeming in your hearts,
and you thought an evil thought, and
you are a people doomed to perish.
13 And whoever believes not in
Allåh and His Messenger — then
surely We have prepared burning Fire
for the disbelievers.
14 And Allåh’s is the kingdom of
the heavens and the earth. He for-
gives whom He pleases and chastises
whom He pleases. And Allåh is ever
Forgiving, Merciful.
15 Those who lagged behind will
say, when you set forth to acquire
gains: Allow us to follow you. They
desire to change the word of Allåh.
Say: You shall not follow us. Thus did
Allåh say before.a But they will say:
defend our own backs”. The third occasion on which an oath of allegiance was taken
was the Ïudaibiyah, and this is known as the Bai‘at al-ri˙wån (see v. 18). Women
swore allegiance on one occasion, for which see 60:12a.
11a. The reference is to those who lagged behind in the Ïudaibiyah expedition.
12a. Even as late as the sixth year of the Hijrah the Muslims were so weak, as com-
pared with their enemies, that whenever they had to go into the field, the weak-hearted
thought that the Muslims were going into the very jaws of death.
15a. The reference here is not to 9:83, which is a much later revelation. It appears
that an order similar to that contained in 9:83 was given by the Holy Prophet to the lag-
gards on the occasion of Ïudaibiyah.
Part 26] MORE VICTORIES FOR ISLÅM 999
Nay, you are jealous of us. Nay, they
understand not but a little.
16 Say to those of the dwellers of
the desert who lagged behind: You
will soon be called against a people of
mighty prowess to fight against them
until they submit. Then if you obey,
Allåh will grant you a good reward;
but, if you turn back as you turned
back before, He will chastise you with
a painful chastisement.a
17 There is no blame on the blind,
nor is there blame on the lame, nor is
there blame on the sick. And whoever
obeys Allåh and His Messenger, He
will cause him to enter Gardens
wherein flow rivers. And whoever
turns back, He will chastise him with
a painful chastisement.
SECTION 3: More Victories for Islåm
18 Allåh indeed was well pleased
with the believers, when they swore
allegiance to thee under the tree,a and
He knew what was in their hearts, so
He sent down tranquillity on them and
rewarded them with a near victory,b
16a. The power of the Makkan enemy was now broken, as was proved by the
advance on Makkah two years later. Hence, the defaulters are told that they would be
called on to join the forces of Islåm against another powerful enemy. This appears to be
a reference to the wars against the Roman and Persian empires in the time of the early
Caliphs, again referred to in v. 21.
18a. It should be noted that the 1,500 men who swore allegiance at Ïudaibiyah are
here declared to be those with whom Allåh is well pleased. These words should set at
rest the doubts of the adherents of a great schism in Islåm as to the sincerity of the com-
panions of the Holy Prophet. The Prophet was sitting under a tree when allegiance was
sworn to him at Ïudaibiyah (B. 65:xlviii, 5).
18b. The near victory prophesied here was obtained at Khaibar, soon after the
return from Ïudaibiyah.
1000 Ch. 48: THE VICTORY [Al-Fatƒ
19 And many gains which they will
acquire. And Allåh is ever Mighty,
Wise.a
20 Allåh promised you many gains
which you will acquire, then He has-
tened this on for you, and held back the
hands of men from you; and that it
may be a sign for the believers and that
He may guide you on a right path,a
21 And others which you have not
yet been able to achieve — Allåh has
surely encompassed them. And Allåh
is ever Powerful over all things.a
22 And if those who disbelieve fight
with you, they will certainly turn
(their) backs, then they will find no
protector nor helper.
23 (Such has been) the course of
Allåh that has run before, and thou wilt
not find a change in Allåh’s course.
24 And He it is Who held back their
hands from you and your hands from
them in the valley of Makkah after He
had given you victory over them. And
Allåh is ever Seer of what you do.a
19a. These many gains predict the later conquests of the Muslims, beginning with
the conquest of Makkah which made the Muslims masters of Arabia, and then extending
to other countries, both in the East and the West.
20a. What was hastened on was the Ïudaibiyah truce, which is called “a clear
victory” in the very first verse of this chapter. By this truce the hands of men were held
back from the Muslims, i.e., the Muslims were not persecuted any more. So persecution
having ceased, people began to enter Islåm in large numbers. This was moreover an
indication that the promised conquests of Islåm were not only conquests of countries but
also conquests of hearts.
21a. This reference is to the great Muslim conquests under the successors of the
Holy Prophet. The vanquishment of the enemy is plainly spoken of in the next verse.
24a. This is again a reference to the Ïudaibiyah truce. Thrice already had the disbe-
lievers attacked Madßnah with very strong forces to crush Islåm, and the Muslims had
repulsed them every time, inflicting severe loss on them. This is referred to in the words,
after He had given you victory over them. Yet they offered terms which were humiliat-
ing to the Muslims and the Prophet accepted them to avoid bloodshed, so deeply did he
Part 26] MORE VICTORIES FOR ISLÅM 1001
25 It is they who disbelieved and
debarred you from the Sacred
Mosque — and the offering withheld
from reaching its goal. And were it
not for the believing men and the
believing women, whom, not having
known, you might have trodden
down and thus something hateful
might have afflicted you on their
account without knowledge — so
that Allåh may admit to His mercy
whom He pleases. Had they been
apart, We would surely have chas-
tised those who disbelieved from
among them with a painful chastise-
ment.a
26 When those who disbelieved
harboured disdain in their hearts, the
disdain of Ignorance, but Allåh sent
down His tranquillity on His
Messenger and on the believers and
made them keep the word of obser-
vance of duty, and they were entitled
to it and worthy of it. And Allåh is
ever Knower of all things.
love peace. Thus the hands of both sides were held back. Authentic reports state clearly
that ‘Umar openly gave vent to his injured feelings (B. 54:15). The chief terms of the
agreement were: (1) That the Muslims should return without performing a pilgrimage.
(2) That they should be allowed to perform a pilgrimage next year, but should not stay
for more than three days. (3) That if a disbeliever, being converted, went over to the
Muslims, he should be returned, but if a Muslim went over to the disbelievers he should
not be given back to the Muslims (B. 54:15). The last term of the agreement was spe-
cially dissatisfying to the Muslims; but it shows the strong conviction which the Holy
Prophet had in the truth of Islåm, for he was confident that none of his companions
would go over to disbelief and join the Quraish; and also that those who became con-
verts to Islåm would not desert it on account of persecution. Thus it happened that the
converts to Islåm from among the Makkans, not being allowed to settle at Madßnah,
formed an independent colony of their own (B. 54:15), proving thereby the genuineness
of their convictions and the strength of their faith.
25a. One of the reasons given here for the truce is that the welfare of the Muslims
demanded it, inasmuch as there were Muslims at Makkah who were unknown even to
their brethren at Madßnah, and that, if a battle had taken place, they would have suffered
along with the enemy. This shows how Islåm was making silent progress at Makkah
itself, even without the guidance of a preacher, and in spite of persecution.
1002 Ch. 48: THE VICTORY [Al-Fatƒ
SECTION 4: Ultimate Triumph of Islåm
27 Allåh indeed fulfilled the vision
for His Messenger with truth. You
shall certainly enter the Sacred
Mosque, if Allåh please, in security,
your heads shaved and hair cut short,
not fearing. But He knows what you
know not, so He has ordained a near
victory before that.a
28 He it is Who has sent His
Messenger with the guidance and the
Religion of Truth that He may make
it prevail over all religions. And
Allåh is enough for a witness.a
29 Muƒammad is the Messenger of
Allåh, and those with him are firm of
heart against the disbelievers,a com-
passionate among themselves. Thou
27a. The Holy Prophet’s journey to Makkah to perform a pilgrimage with 1,500 of
his companions was undertaken on the basis of the vision stated here. In a vision, the
Prophet had seen himself and his companions performing a pilgrimage. Convinced of
the truth of his vision, he set out with about 1,500 of his companions with the object of
performing a pilgrimage. The Makkans, however, opposed him at Ïudaibiyah, and a
truce was there arranged, according to which the Holy Prophet had to return without per-
forming a pilgrimage. The truth of the vision is therefore asserted here. It is made clear
that the Prophet’s return did not falsify the vision, which had to be, and was, fulfilled
next year. This was the answer which the Holy Prophet gave to ‘Umar when he objected
to returning without performing a pilgrimage (B. 54:15). The near victory referred to
here as coming before that, i.e., before the vision was fulfilled by the actual performance
of the pilgrimage during the following year, is the conquest of Khaibar which happened
in the month of ˝afar in the seventh year of the Hijrah.
28a. This prophecy of the prevalence of Islåm over all other religions is a prophecy
which extends into the distant future, while Arabia saw its fulfilment in the lifetime of
the Holy Prophet. The prevalence of Islåm does not, however, mean the political
supremacy of its adherents at all times, nor does the prophecy signify that other religions
would at any time entirely disappear. It only indicates that the superiority of the religion
of Islåm over all other religions will at last be established, and Islåm will be the religion
of the majority of the nations of the earth. No other scripture prophesies the triumph of
the religion it preaches in such unmistakable terms. See also 9:33; 61:9.
29a. Ashiddå’ is plural of shadßd, which means firm, strong, powerful, as well as
brave, firm of heart (LA, Q, LL). Shiddat, the root word, also signifies firmness of heart
(T). The translation fierce, or vehement, adopted in English translations, is not correct
here. The Muslims stood firm against the disbelievers but they were never fierce or hard
in their treatment towards them.
Part 26] ULTIMATE TRIUMPH OF ISLÅM 1003
seest them bowing down, prostrating
themselves, seeking Allåh’s grace and
pleasure. Their marks are on their
faces in consequence of prostration.
That is their description in the Torah
— and their description in the Gospel
— like seed-produce that puts forth its
sprout, then strengthens it, so it
becomes stout and stands firmly on its
stem, delighting the sowers that He
may enrage the disbelievers on
account of them. Allåh has promised
such of them as believe and do good,
forgiveness and a great reward.
