SURAH (48) AL-FATH (AYA  to 10)

Sura (48) AL-FATH (The Victory) Aya 1 to 29 in 4 Sections

Revealed in Madina

SECTION 1

The victory won for the Prophet

The open victory won for the Prophet---The forgiveness for the followers of the Prophet, assured—The hand of ALLAH (SWT) upon the hand of the convenanters---The great recompense for the faithful.

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا {48:1}

[Q48:1] Innaa fatahnaa laka Fatham Mubeenaa, 
[Q48:1] Surely We have given to you a clear victory.

[Q48:1] Sesungguhnya Kami telah membuka bagi perjuanganmu (wahai Muhammad) satu jalan kemenangan yang jelas nyata, 

Ì  In the sixth year of Hijra, the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) had a dream that with his followers he made circuits round the Ka-bah, and performed all the ceremonies of hajj.

Six (6) years had passed since the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) had left Makka. Islam had grown during these six years. The pagans had tried to attack the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) at various times, BUT had been defeated.

Z  In the sixth year of the Emigration (Hijrat) to Madina, guided by a dream, the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) marched towards Makka which he was forced to leave six years ago, to perform the pilgrimage to the Holy Ka’bah. It was declared that the intention is not at all to fight anyone BUT to visit the Holy House of ALLAH (SWT) as pilgrims to it.

Z  About 1,500 of the Muslims accompanied him. They carried no arms with them except the traveler’s swords, sheathed. Only one of his wives Lady Omme Salema accompanied him for the pilgrimage.

Z  Notwithstanding the peaceful and unwarlike appearance of the unarmed pilgrims, obviously without any military equipment whatsoever, the enemy was alarmed and posted strong and fully armed cavalry under Khalid bin Walid and Akrama bin Abu-Jahl, at about six miles out of Makka on the road to Madina.

Z  An informer intimated the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) of the movement of the enemy and yet the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) continued his peaceful march until the Makkan forces were in sight.

Z  As the intention was not to fight or to meet any resistance and at Hudaibiyya, his camel ‘Qaswa’ stopped of its own accord and knelt with an attitude not to proceed further, the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) understood the divine direction and encamped there.

Z  There where wells but all had been dried away hence were abandoned and choked up with sand. The people reported about the non-avaibility of the water and the unavoidable need for it. The HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) took an arrow and planted it with his hands, into one of the wells and immediately water began to bubble up and the whole camp was surprised with the great relief which none expected or hoped to have.

Z  The heathens sent three deputies, one after another, repeatedly enquiring of the intention of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). Each one was assured of the solemn intention of the pilgrimage and nothing else. One of the messengers from the enemy, was Urwa, a chief from Taif, who told the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) that the Makkans were desperate and were resolved to perish rather than to allow him to enter the city, and he swore that he visualized his (the HOLY PROPHET’s (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)) being deserted by his companions if the Makkans fell on his camp.

Z  At this Abu Bakr started up resenting the imputation. But in view of what the companions of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) had done on the occasions of the defensive battles already fought, what Urwa said was a possibility. HOWEVER, the messengers were convinced of the devout wish of the Holy Visitor, i.e., only visiting the Holy Sanctuary, and saw the row of the animals for sacrifice, return to the town and informed the people of their own conviction BUT the heathens would not agree to the entry of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

Z  The HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) sent a messenger (Kharrash bin Omyaa) on his behalf, assuring the people of the bona-fide of his intention and about his coming to the place with no hostile intention whatsoever BUT they treated him barbarously injuring even the camel he rode and he returned alive narrowly escaping death, whereas everyone of the messengers from the heathens, was treated with hospitality and kindness.

Z  Upon this the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) desired Omar to go upon the same errand BUT he pleaded to be excused and suggested the name of Osman.

Z  Osman was sent AND there was some unexpected delay in his return, with the rumour that he was killed.

Z  The HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), then summoned all the people of his camp under a tree AND TOOK A PLEDGE FROM EACH ONE OF THEM WITH OATH NEVER TO FLEE UNDER ANY CIRCUMSTANCES BUT to fight to the end and this pledge is called ‘The Pledge under the tree’---referred to in verse 48:18 of this surah.

Z  Soon after the pledge Osman returned and the anxiety in the camp ended. Some eighty (80) Makkans who were found beating up the Muslim Camp, were arrested and treated with ideal hospitality and fellow-feeling.

Z  The Quriesh learning about the pledge, fearing a battle and their being routed once again as on the previous occasions when they had attacked the Muslims with the combined strength of their allies (Ahzab), sent Sohail bin Amr with some other representative and concluded a Treaty.

The HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) dictated the terms of the treaty and Ali was desired of him to take it down as follows: ‘Bismillah hir Rahmanir Rahim’, i.e., “In the name of ALLAH (SWT), the Beneficent, the Most Merciful.” Sohail objected to the words saying that the Makkans did not know who the Rahman and the Rahim was, hence he said that the wording should begin as they, the Makkans do “Bidmika Allahomma,” i.e., “In Thy name O’ ALLAH (SWT)!” the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) agreed and asked Ali to write in the manner, and then he continued dictating, “This treaty made between Muhammad Rasoolullah, i.e., the Apostle of ALLAH (SWT)”, and Sohail, again objected saying ’Had the Makkans acknowledged thee O’ Muhammad, as the Apostle of ALLAH (SWT) they would not have risen against thee!” and said that instead of the term ‘Rasoolullah’ to write his (the HOLY PROPHET’s (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)) father’s name’.

     The HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) again agreed and by this time Ali had already written down “Muhammadur Rasoolullah”. The HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) desired Ali to erase the words “The Apostle of ALLAH (SWT).” BUT Ali submitted “O’ Apostle of ALLAH (SWT)! I believe in thy being the Apostle of ALLAH (SWT) and how could I erase the matter which is my faith.” The HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) took the writing materials in his hand and himself amended it substituting the words ‘son of Abdullah’ in the place of ‘The Apostle of ALLAH (SWT).” At the same time the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) prophesied also saying “O’ Ali! Similarly, thou shalt have to agree on a similar occasion in thine own life.” This was fulfilled and a treaty was concluded between Ali and Mu-awiyah.

THE FOLLOWING TERMS WERE PUT DOWN IN THE TREATY.

(i)                   There shall be no aggression on the part of any of the two parties for the next ten (10) years, neither shall attack the other or their allies.

(ii)                 Whosoever wishes to join Muhammad and enter into a league with him shall have the liberty to do so. Likewise whoso wishes to join the Quraysh shall have the liberty to do so.

(iii)                If any one goes over to Muhammad and is claimed back by his guardian he shall be sent back; BUT IF anyone from the followers of Muhammad returns to the Quraysh, he shall not be sent back.

(iv)                Muhammad and his followers shall go back this year without entering the holy precincts.

Next year Muhammad and his followers may visit Makka for three days, when the Quraysh shall retire there-from. They will not enter it with any arms, save with a traveler's sword.

±  Many of the prominent followers of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) who expected complete victory, with the capture of the town of Makka and the defeat of the Makkans, were very much disappointed and even Omar ibne Khattab openly expressed it saying that “Never did I so strongly doubt about Muhammad being in fact the Apostle of ALLAH (SWT) as at the Treaty of Hubaidiyya.” He even ventured to address the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) thus: “Art thou not the true Apostle of ALLAH (SWT)?” the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) replied “I am no doubt.” Omar asked “Are we not in the right and our adversaries in the wrong?” Omar again said “Why should we then put a blot upon our faith and bear the brunt of humiliation?” the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) replied “I am but a Messenger of ALLAH (SWT) and can do nothing against His will, He will help me.”

Z  THE TEXT OF THE TREATY WAS WRITTEN BY ALI. It was witnessed by most of the prominent companions of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). The original was kept by the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) and Sohail left with a copy of it.

Z  Having made the treaty, the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) decided to perform such ceremonies of the Pilgrimage as the circumstances then permitted. He issued orders to his followers to do it, BUT was grieved to see that none save Ali paid any heed to his command BUT when he did himself did it the others gradually followed his example.

±  Omar again questioned the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) about his promise of entering Makka unmolested, to which the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) replied saying “But when did I promise that it should be in that very year?”

IT WAS A CRUSHING DEFEAT TO THE ADAMANT STAND OF OPPOSITION OF THE HEATHENS AND IT OPENED THE DOOR FOR THE FREE SPREAD OF ISLAM IN ARABIA AND THENCE THROUGHOUT THE WORLD. IT NOT ONLY STOPPED THE OPEN HOSTILITIES AGAINST ISLAM BUT ALSO GAVE THE IMPETUS TO THE ACTIVE MINDS AROUND, TO REFLECT ON THE MERITS OF THE FAITH, ISLAM, WHICH THEY IN VAIN OPPOSED WITH THEIR UTMOST STRENGTH AND BY ALL MEANS POSSIBLE AND ULTIMATELY HAD TO SUCCUMB TO THE NECESSITY OF ENTERING INTO THE TRUCE BY WHICH THEY HAD THEMSELVES TO ALLOW THOSE WHOM THEY HAD EXPELLED FROM THE PLACE, TO ENTER IT, AND ALSO TO ALLOW THE SAME FAITH WHICH THEY HATED AND OPPOSED SO MIGHTILY, TO SPREAD AMONG THEMSELVES.

THE EVENTS THAT FOLLOWED THE TREATY, PROVED BEYOND DOUBT THAT THE TREATY OF HUDAIBIYYA WAS A GLORIOUS VICTORY OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND OF ISLAM.

IT WAS UNDER THIS TREATY THAT EVERY INDIVIDUAL, EVERY FAMILY, CLAN TRIBE WAS

[*] at liberty to side the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) and profess Islam,

[*] influence others to do the same without risk of any persecution from the heathens who, under the Treaty were totally unarmed and rendered powerless to ill-treat them thereafter.

[*] Muslims could freely communicate with the Non-Muslims.  

[*] Mutual peaceful relationship could be established without the fear of any more aggression.

[*] Peace and tranquility was established in the land around, and within a short time the county was resounding with the praise of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) for helping them out of the oblivion of the heathenism to the blissful life under light of Monotheism.

Ë  Islam was making steady progress throughout the land. Every sensible man in the land began to reflect upon the beauties of Islam and the excellence of the divinity in the personal character of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

Ë  Immediately after the Treaty, the tribe of the ‘Bani Khoraisa’, freely entered into an alliance with the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

THIS TREATY ALSO DISCLOSED THE DEGREE OF THE FAITH OF SOME OF THE PROMINENT COMPANIONS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IN THEIR BEHAVIOUR AT HUBAIDIYYA.

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(48:1) (O Prophet), surely We have granted you a clear victory *1

*1 When after the treaty of Hudaibiyah this good news of the victory was announced, the people wondered as to how the treaty could be called a victory. The Muslims did believe in this Divine Revelation as true on the basis of their Faith, but no one could understand what aspect of the victory it had. On hearing this verse, Hadrat 'Umar asked: "Is it a victory, O Messenger of Allah?" The Holy Prophet replied: "Yes." (lbn Jarir) Another Companion came before the Holy Prophet and he also put the same question; whereupon the Holy Prophet replied: "By Him in Whose hand is the life of Muhammad, this indeed is a victory." (Musnad Ahmad, Abu Da'ud) On arriving at Madinah still another person said to his companions: "What sort of a victory is it? We were debarred from the House of Allah; our sacrificial camels also could not go to their right places; the Holy Messenger of Allah had to halt at Hudaibiyah, and in consequence of this truce two of our oppressed brothers (Abu Jandal and Abu Basir) were handed over to their oppressors." When this thing reached the Holy Prophet, he said; "A vary wrong thing has been uttered: it indeed is a great victory. You reached the very home of the polytheists, and they had to persuade you to go back by soliciting you to perform 'Umrah the following year; they themselves expressed the desire to suspend hostilities and have peace with you, whereas-their malice and enmity against you is too well-known. Allah has granted you the upper hand over them. Have you forgotten the day when you were fleeing from Uhud and I was calling you back from behind? Have you forgotten the day when the enemy had descended on us from every side in the Battle of the Trench and the hearts were coming up to the throats?" (Baihaqi on the authority of 'Urwah bin Zubair). But not long after this the truce's being a victory began to become manifest, and everyone realized that the triumph of Islam had begun with the treaty of Hudaibiyah. Almost one and the same thing has been related from Hadrat 'Abdullah bin Mas'ud, Hadrat Jabir bin `Abdullah and Hadrat Bara' bin 'Azib. They are reported to have said: "The people look upon the Conquest of Makkah as the victory, but we regard the truce of Hudaibiyah as the real victory." (Bukhari, Muslim, Musnad Ahmad, Ibn Jarir). 

لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا {48:2}

[Q48:2] Liyaghfira lakaL Laahu maa taqaddama min zambika wa maa ta akhkhara wa yutimma ni'matahoo 'alaika wa yahdiyaka siraatam mustaqeema. 
[Q48:2] That ALLAH (SWT) may forgive your community their past faults and those to follow and complete His favor to you and keep you on a right way,

[Q48:2] Kemenangan yang dengan sebabnya ALLAH (SwT) mengampunkan salah dan silapmu yang telah lalu dan yang terkemudian dan menyempurnakan nikmatNya kepadamu, serta menambahkanmu hidayat ke jalan yang lurus (dalam mengembangkan Islam dan melaksanakan hukum-hukumnya). 

The words ‘Istighfar’ and ‘Zanb’--- **When a word has more than one meaning, as all its meanings can never be used for any one person or occasion, none of its several meanings can be used for all persons and on all occasions.

õ  The word ‘Istighfar’ has been explained in the note to verse 40:55. It means [1] seeking protection against sins or sinning and also seeking forgiveness, which act also means [2] seeking protection against the consequent effects of any sins already committed. Each of the two meaning would be naturally applicable with reference to the context of the use of the word.

IT IS AN UNDENIABLE FACT under verse 33:33 [*] the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) is the divine personality and the Holy Members of whose House (i.e., family) are those purified by ALLAH (SWT) Himself could never possibly commit any sin whatsoever. AND [*] the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) has been described as the one, sent to purify the others 2:129, 151; 3:163; 9:103; 62:2. HE WHO HIMSELF POLLUTED AND CORRUPTED CAN NEVER POSSIBLY PURIFY THE OTHERS.

[a] Verse 4:80 the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) has been introduced as one walking in perfect righteousness and in complete submission to ALLAH (SWT). And under

[b] Verse 3:31 ALLAH (SWT) Himself commands the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) to tell the people that if they love ALLAH (SWT), to follow him (the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). He, who has entirely, submitted himself to ALLAH (SWT), can never be imagined to have ever rebelled against ALLAH (SWT)’s authority.

**HENCE [3] ‘Istighfar’ in the case of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) (and also the Holy Ahlul Bayt) would only mean to seek ALLAH (SWT)’s protection from the evils of the others. Here it would mean the protection granted against all the evils intended against him, in the past as well as in the future.

Ü  In the glorious victory gained by the Treaty at Hudaibiyya, was declared ineffective and the enemy was already done against the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND for the Muslim they were declared ineffective and the enemy was totally disarmed against any open hostility thereafter.

Ü  It gave the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) the consolation against all the natural human depression he would have felt for the sufferings of those of his followers in the past. This was an encouragement with the promise of the triumph of the truth in the future, which the treaty contained in it.

OBVIOUSLY IT WAS THE RESULT OF THE TREATY indeed that two years later he could march to the place, Makkaa, which he was forced to leave, with an army of ten thousand men and ENTERED INTO IT WITHOUT FIGHTING AND BLOODSHED AND make the infidels yield to him as his captives totally at his mercy, AND make them recognise him as the true Apostle of ALLAH (SWT), whom they had abused, persecuted and even banished from the place. IT WAS INDEED A VERY GREAT AND A REALLY GLORIOUS AND A GRAND VICTORY OF THE PREVALENCE OF THE TRUTH OVER FALSEHOOD, SURPASSING ALL OTHER VICTORIES, IN ITS FAR REACHING EFFECTS.

THIS FACT WAS THE GREATEST PROTECTION GRANTED TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) against all his adversaries in the land and it’s naturally consoled him against his feeling for his sufferings of his followers.

F  For the explanation of the word ‘Istighfar’ see also the note to verse 40:55.

‘Zanb’ here, in the case of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), means only the natural mental depression or feelings at the sufferings which befell the early converts to his faith, and it would never in any sense mean any kind of sin, FOR THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND ALL THE OTHER APOSTLES OF ALLAH (SWT) ARE ‘MASOOMS’, [THE PROTECTED ONES,] I.E., FREE FROM THE INCLINATION TO SINNING, INFALLIBLE IN CHARACTER AND CONDUCT.

ì  Besides ‘Zanbeka’ here means the sin, crimes, and the similar deeds acted against the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) by those people who later on became believers. Those [1] who acted like this in the past and subsequently embraced Islam AND THE [2] similar one who might at first be at fault and later amend themselves by embracing the truth thereafter. The sins of all such ones in the past as well as those of the future generations if they similarly embrace the Truth would be forgiven (verses 39:33-35).

THIS IS RATHER AN ENCOURAGEMENT TO THE SINNERS NOT TO BE DEJECTED OF THE LORD’S MERCY ABOUT THEIR PAST BUT TO EMBRACE THE TRUTH BY THE ASSURANCE OF THE FORGIVENESS OF SINS THEY HAVE ALREADY COMMITTED. BESIDES THE SINS OF THE PEOPLE ARE TAKEN BY THE APOSTLES OF ALLAH (SWT), AS THEIR OWN, WHILE THEY TURN MERCIFULLY TOWARDS THE SINNERS AMONG THEIR FOLLOWERS, SEEK THEM BE FORGIVEN. See verse 7:151.

µ  For the sin committed by his people worshipping the Calf, for which both neither Moses nor Aaron was responsible and yet Moses seeks pardon praying to ALLAH (SWT) saying: ‘Forgive me and my brother.’ The word ‘Isthfir’ here would mean seeking pardon for the sinners among the people and also protection for Moses and Aaron. SIMILARLY HERE ‘Zanb’ mentioned, is the guilt or the sins of the people and not the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

For the completion of ALLAH (SWT)’s bounties to the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), read this verse with the verse 5:67 after which the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) had to proclaim Ali as the ‘Maula’, i.e., Lord, Master, the Guardian of the Muslims in his place and it was at the proclamation of Ali’s appointment that the verse 5:3 was revealed in which ALLAH (SWT) announced: “Today I have completed the religion for you and perfected My bounties (bestowal) on you and I am pleased with Islam as your religion.”

Here in this verse there is the glad tidings to the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) about ALLAH (SWT)’s decree to complete his apostolic mission by concluding it with the appointment of Ali in his place and THUS to inaugurate the institution of ‘Imamat’ immediately at the conclusion of the ‘Risalat’ apostleship, with him (HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), which act guarantees the everlasting life to Islam with the original purity of the text of the Final Word of ALLAH (SWT), i.e., the Qur’an and its correct interpretation secured with the Ahlul Bayt. THERE WOULD BE NO GREATER BOUNTY IN ITS PERFECTION FOR THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) THAN THE PERFECTION OF HIS OWN APOSTOLIC MISSION AND THE SECURITY AND THE PERMANENCE BEING GRANTED TO THE FRUITS OF HIS LABOUR.

***GUIDING THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) TO THE RIGHT WAY SEVENTEEN YEARS AFTER THE START OF HIS APOSTOLIC MISSION IS MEANINGLESS. HERE BY THE ADDRESS to the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) are meant the people, i.e., the people would be guided aright in following the one (Ali appointed as the First Holy Imam after the Last of the Apostles of ALLAH (SWT).)

      THIS MEANS THAT ALLAH (SWT) DID NOT ALLOW THE MINISTRY OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) TO END WITH HIS LIFE ON EARTH BUT GRANTED IT A PERPETUAL CONTINUATION TO ABIDE WITH HUMANITY FOREVER.

This feature of the Social Grace of ALLAH (SWT) on the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) has been prophesied long before by Jesus who prophesied that ALLAH (SWT) would give mankind the ‘Comforter’ who would abide with him forever.

“I have yet many things to say unto you but ye cannot bear them now.”

“Howbeit when he, the Spirit of Truth is come, he will guide you into all truth; for hr shall not speak of himself; but whatsoever he shall, that shall he speak; and he will show you things to come.” (John 16:12, 13)

“And I will pray the Father and he shall give you another Comforter that he may abide with you forever.” (John 14:16)

The points to be noted here are that the prophets have been styled in Qur’an as follows:

1.        The freed servants of ALLAH (SWT), i.e., who are above any satanic temptations.

2.        They follow nothing but revelation.

3.        They are always on right path.

SO THAT IT HAS BECOME INCUMBENT FOR EVERYMAN TO PRAY TO ALLAH (SWT) TO GUIDE HIM TO THE RIGHT PATH ON WHICH THE PROPHETS WERE. This is for all prophets in general, AND For the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) in particular, it is expressively said in the beginning of chapter 53---“he never went astray nor deviated from the right path and never uttered anything out of his own inclination, BUT what was revealed to him.”

HAVING ALL THESE IN VIEW, TO THINK OF ANY SIN OR FAULT COMMITTED BY HIM PREVIOUSLY OR AFTERWARDS MEANS CONTRADICTION OF ALL THE ABOVE QUALIFICATIONS MENTIONED ABOVE AND MEANS THE DISQUALIFICATION OF ALL THE PROPHETS IN GENERAL AND THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IN PARTICULAR TO REPRESENT ALLAH (SWT) AND HIS WILL ON THE EARTH AND TO BE FIT TO LEAD THE PEOPLE. AND THE ASSERTION OF THE HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) THAT WHOSOEVER OBEYS THE PROPHETS---OBEYS ALLAH (SWT).

–  THEREFORE the ‘Zanb’ here and anywhere else, attributed to the prophets in general and the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) in particular, should be interpreted as to mean the inherent and intrinsic destitution, shortcoming, which is the essential property of every created being.

–  THEN ‘ghofran’ and covering should mean--redress of the inherent wants by His Grace and blessing. As otherwise the victory in any sense cannot be the cause of the forgiveness committed later on has no meaning.

–  BESIDES what is said in verse 47:19 and in verse 40:55---‘Zanb’ here means the worries which the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) would feel for the opposition AND the resistance of the hypocrites and the pagans against the cause of Islam, which obviously was over by the achievement of the decisive victory---both in political as well as spiritual realms. It is these sorts of shortcomings which can be removed by the victory and could prevent its occurrence in futures---and would be the completion of ALLAH (SWT)’s bounty on him.

TO THIS INTERPRETATION REFERS WHAT THE AHLUL BAYT SAID THAT ‘ZANB’ HERE MEANS THE ‘ZANB’ OR THE SINS OF THE PEOPLE AND NOT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

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(48:2) so that Allah may forgive you your shortcomings, whether earlier or later, *2 and may complete His favours upon you *3 and guide you to the Straight Way, *4

*2 If the context in which this sentence occurs is kept in view, one will certainly feel that the faults referred to here imply those shortcomings and weaknesses that had remained in the struggle that the Muslims had been making for the success and victory of Islam, under the leadership of the Holy Prophet, for the past nineteen years or so. These shortcomings are not known to any one because the intellect is absolutely helpless to find out any weakness in that struggle. But according to the highest standards of perfection in the sight of Allah there had remained some such weakness in it because of which the Muslims could not attain a decisive victory so soon over the pagans of Arabia. What AIlah means to say is this: °If you had carried on your struggle along with those weaknesses, it would have taken you much longer to subdue Arabia, but We have overlooked all those weaknesses and shortcomings and compensated for them only through Our grace, and opened for you at Hudaibiyah the door to victory and conquest which you could not have achieved only by your ordinary endeavors". Here, this thing also should be understood well that for the weaknesses that might occur and remain in the struggle and endeavor that a group might be making for an object, the leader and guide of the group only is addressed. This does not mean that the weaknesses are the leader's personal weaknesses. Those are, in fact, the weaknesses of the struggle that the group is making as a whole; but the address is made to the leader to tell him that his work suffers from such and such a weakness. However, as the address is directed to the Holy Prophet and declared that AIIah has forgiven him all his former and latter faults, the general words also give this meaning that Allah pardoned all the shortcomings (which were the shortcomings in view of his high position) of His Holy Messenger. THAT IS WHY WHEN THE COMPANIONS SAW that he took extraordinary pains over his worship, they would say: `Why do you subject yourself to such hardships when alI your former and latter errors and shortcomings have been pardoned ?" the Holy Prophet would reply: "Should I not behave as a grateful servant ?" (Ahmad, Bukhari, Muslim, Abu Da'ud). 
*3 "Perfection of his blessings" implies that the Muslims should become wholly free to live their lives in accordance with Islamic civilization, Islamic law and commandments, secure from every fear, every resistance and every external interference, and they should also be blessed with the power that they may uphold Allah's Word throughout the world. Dominance of disbelief and wickedness which may be a hindrance in the way of Allah's worship and an obstacle in the struggle in propagating Allah's Word, is the greatest calamity for the believers; the Qur'an calls it 'fitnah " (mischief). Delivered and freed from this calamity when they arc able to achieve an abode of Islam (dare/-Islam) in which the Divine Religion is enforced in its entirety, and along with that they are also provided with the means and resources by which they may establish faith and righteousness on Allah's earth in place of disbelief and wickedness, this would be the perfection of Allah's blessing on them. As this blessing was achieved by the Muslims only through the Holy Prophet, AIIah addressed only him and said: "We willed to complete Our blessing on you; therefore we have granted this victory to you."
*4 'The right way": the way to conquest and success. In other words, it implies that by causing the treaty to be concluded at Hudaibiyah AIIah paved the way for and inspired the Holy Prophet with the plan by which he could subdue aII the forces that were resisting Islam. 

وَيَنْصُرَكَ اللَّهُ نَصْرًا عَزِيزًا {48:3}

[Q48:3] Wa yansurakaL Laahu nasran 'azeezaa. 
[Q48:3] And that ALLAH (SWT) might help you with a mighty help.

[Q48:3] Dan dengan sebabnya ALLAH (SwT) memberikanmu pertolongan (untuk mencapai kejayaan) dengan sepenuh-penuh dan sehandal-handal pertolongan (yang tidak ada bandingannya). 

A COMPREHENSIVE PROMISE OF HELP IS GIVEN TO MAKE THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)'S MISSION TRIUMPHANT AND SPREAD ALL OVER THE WORLD.

ä  THESE WAS PROVED WITHIN ONLY A FEW YEARS AFTER THE Treaty of Hudaibiyya, Islam made the headway into all directions of the earth, which spread and success in the spread of the faith was not given to any other religion in the world. And Muslims gained decisive victories over all their adversaries in the land.

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(48:3) and that Allah may bestow upon you a mighty help. *5

*5 Another translation can be: "Bestow on you an unprecedented victory," for the word aziz in the original may mean mighty as well as unprecedented and unparalleled. According to the first meaning, the sentence means: "By means of this treaty AIIah has helped you in a way as to make your enemies helpless"; and according to the second, it means: "Seldom has this novel method ever been adopted to help somebody, that a thing which apparently is a mere peace treaty, and that too a treaty concluded from a weak position, would turn into a decisive victory." 

هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ ۗ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا {48:4}

[Q48:4] Huwal lazeee anzalas sakeenata fee quloobil mu'mineena liyazdaadooo eemaanamma'a eemaanihim; wa liLLaahi junoodus samawaati wal ard; wa kaanaL Laahu 'Aleeman Hakeemaa,
[Q48:4] He it is Who sent down tranquillity into the hearts of the believers that they might have more of faith added to their faith-- and ALLAH (SWT)'s are the hosts of the heavens and the earth, and ALLAH (SWT) is Knowing, Wise—

[Q48:4] (Tuhan yang membuka jalan kemenangan itu) Dialah yang menurunkan semangat tenang tenteram ke dalam hati orang-orang yang beriman (semasa mereka meradang terhadap angkara musuh) supaya mereka bertambah iman dan yakin berserta dengan iman dan keyakinan mereka yang sedia ada; pada hal ALLAH (SwT) menguasai tentera langit dan bumi (untuk menolong mereka) dan ALLAH (SwT) adalah Maha Mengetahui, lagi Maha Bijaksana.

TRANQUILITY WAS SENT DOWN ON THOSE WHO HAD NO DOUBT AT ALL AT ANY TIME ABOUT THE TRUTHFULNESS OF THE RELIGION OF ALLAH (SWT) PREACHED BY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

Å       Ibn Abbas says that

“the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) first infused the Unity of ALLAH (SWT) (tawhid) into the minds of the men AND with it was prescribed the regular daily prayers AND the charity or the poor-rate, AND then was enjoined the pilgrimage AND the fight in the way of ALLAH (SWT) AND AFTER THIS he enjoined the devotion or attachment to Ali for with the devotion to Ali, the faith was made firm, and unshakable for following Ali was nothing but the faith in practice.”

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND ALI ARE FROM ONE AND THE SAME LIGHT, INFALLIBLE AND THOROUGHLY PURIFIED. THEY NEVER WORSHIPPED ANY GHAYRALLAH (OTHER THAN ALLAH (SWT)). See commentary of Baqarah 2:124.

There are forces at the command of ALLAH (SWT) which, if directed, control the thoughts and feelings of the living beings in the universe and mobilise them to serve the fulfillment of the will of ALLAH (SWT). In addition to the physical strength and intellect of the believers, these forces also played their role in the success of Islam.

THOSE, TO WHOSE HEARTS THE BOUNTY OF SAKINA (TRANQUILITY) IS SENT DOWN, NEVER DEVIATE FROM THE RIGHT PATH UNDER ANY CIRCUMSTANCES. This is a manifest distinction on account of which a true believer can be recognised.

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(48:4) He it is Who bestowed inner peace on the hearts of the believers *6 so that they may grow yet more firm in their faith. *7 To Allah belong the legions of the heavens and the earth; Allah is All-Knowing, Most Wise. *8

*6 "Sakinat" in Arabic is calmness and tranquillity and peace of mind. Here AIIah calls its being sent into the hearts of the believers an important factor in the victory that Islam and the Muslims achieved at Hudaibiyah. From a study of the conditions of the tuns one comes to know what kind of a Sakinat it was that was sent down into the hearts of the Muslims during that period and how it became a source of victory. If at the time when the Holy Prophet expressed his intention to go for 'Umrah to Makkah, the Muslims had become terror-stricken and started behaving like the hypocrites as if they were going into the very jaws of death, or if at the time when they heard the news on the way that the disbelieving Quraish were coming out in great strength to fight them, they had been alarmed as to how they would face the enemy un-armed, and thus become panic-stricken, obviously no benefits would have resulted from Hudaibiyah at all. Then, if at the time when at Hudaibiyah the disbelievers had stopped the Muslims from going any further, and when they had tried to provoke them by launching against them repeated sudden attacks, and when the rumor of Hadrat 'Uthman's martyrdom had spread, and when Abu Jandal had appeared on the scene as the very image of oppression and persecution, the Muslims had actually become provoked and broken the discipline that the Holy Prophet had instilled in them, the result would have been disastrous. Above all, if at the time when the Holy Prophet was going to conclude the treaty on the conditions which were un-acceptable to the entire party of the Muslims, the Muslims had happened to disobey him, the great victory of Hudaibiyah would have turned into a humiliating defeat. Thus, it was all because of Allah's bounty that on all these critical moments the Muslims were blessed with full peace of mind with regard to the leadership and guidance of the Holy Prophet, the truth of Islam and the truthfulness of their mission. This is why they decided with a cool mind that they would face and accept whatever hardships they would encounter in the way of Allah; that is why they remained safe from fear, confusion, provocation and despair; that is why perfect discipline continues to prevail in the camp; and that is why, in spite of being deeply grieved at the conditions of peace, they submitted to the decision taken by the Holy Prophet. This was the sakinat that AIIah had sent down into the hearts of the Muslims, and it was aII because of this that the dangerous step of undertaking a journey for performing 'Umrah became the prelude to a unique victory. 
*7 That is, "One Faith they already had before they set out on this expedition; they attained the additional Faith when they remained steadfast on the way of sincerity, piety and obedience in every trial that they faced in connection with the expedition." THIS VERSE IS ONE OF THOSE VERSES WHICH SHOW THAT FAITH IS NOT A STATIC STATE WHICH IS INCAPABLE OF GROWTH, BUT IT DEVELOPS AS WELL AS DECAYS AND DETERIORATES. After embracing Islam till death the believer at every step in his life continues to be confronted with such tests and trials in which he has to take a decision whether in following the Divine Religion he is prepared to sacrifice his life, his wealth, his sentiments, desires, time, comforts and interests or not. If at the time of every such trial he adopts the way of sacrifice, his Faith progresses and develops, and if he turns away his Faith decays and deteriorates till a time may also come when the initial state of the Faith with which he had entered Islam is even endangered to be lost and destroyed. (For further explanation. see E.N. 2 of Surah AI-Anfal and E.N. 38 of AI-Ahzab). 
*8 It means this: AIIah has such hosts by which He can destroy and exterminate the disbelievers completely whenever He wills, but He has deliberately and by wisdom only placed this responsibility on the believers that they should enter a conflict with the disbelievers and struggle to make the Religion of AIIah prevail and prosper in the world. In this way alone does a door to the enhancement of their ranks and successes in the Hereafter open as is being indicated in the following verse'. 

لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ ۚ وَكَانَ ذَٰلِكَ عِنْدَ اللَّهِ فَوْزًا عَظِيمًا {48:5}

[Q48:5] Liyudkhilal mu'mineena walmu'minaati jannaatin tajree min tahtihal anhaaru khaalideena feehaa wa yukaffira 'anhum saiyi aatihim; wa kaana zaalika 'indaL Laahi fawzan 'azeemaa, 
[Q48:5] That He may cause the believing men and the believing women to enter gardens beneath which rivers flow to abide therein and remove from them their evil; and that is a grand achievement with ALLAH (SWT).

[Q48:5] (ALLAH (SwT) melakukan yang demikian) supaya Dia memasukkan orang-orang yang beriman, lelaki dan perempuan ke dalam Syurga yang mengalir di bawahnya beberapa sungai; dengan keadaan kekal mereka di dalamnya, serta menghapuskan dosa-dosa mereka dan adalah yang demikian itu pada sisi ALLAH (SwT) merupakan kejayaan yang besar (untuk mereka);

As said in verse 2, THE SINS OF THOSE TO WHOM TRANQUILITY IS SENT DOWN (REFER TO THE PRECEDING VERSE) WILL BE REMOVED, BECAUSE such men never have doubts about the bona-fides of the messenger of ALLAH (SWT), i.e., those who never doubted about the apostleship of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) as those doubted at Hudaibiyya as done by one of his companions mentioned in the commentary of verse one.

THE FACILITY OF PARDON, FORGIVENESS AND PROTECTION IS NOT AVAILABLE TO *DESERTERS, *DEVIATORS, *DOUBTERS AND *HYPOCRITES as made clear in verse 6.

©  The wrath of ALLAH (SWT) will encircle the doubters.

©  There is no greater evil than to throw doubt upon ALLAH (SWT) and His prophet.

©  Doubting is a disease which takes roots when there is no sakina (tranquility) in the heart.

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(48:5) (He did this) to admit the believers, both men and women, *9 to Gardens beneath which rivers flow, wherein they shall abide, and to efface their evil deeds from them. *10 That, in Allah’s sight, is the supreme triumph.

*9 In the Qur'an generally mention of the rewards for the believers is made collectively and separate mention is not made of the rewards for the men and the women But here, since the general mention of giving the rewards could cause the doubt that this reward may perhaps be only meant for the men. Allah has made a separate mention of the believing women, saying that they too would be equal partners in this reward with the believing men. The reason is obvious. Those God-fearing women who encouraged their husbands, sons, brothers and fathers to proceed on the dangerous journey instead of stopping them from it and discouraging them by crying and wailing, who looked after their houses, their properties, their honor and children in their absence faithfully, who did not even feel the alarm lest at the sudden departure of 1,400 of the Companions the disbelievers and hypocrites of the surrounding areas would attack the city, should certainly have become equal partners with their men in the reward of Jihad although they stayed behind in their homes.
*10 That is, that He may pardon whatever errors they might have committed because of human weaknesses, remove every trace and mark of the errors from them before admitting them into Paradise so that they may enter Paradise absolutely free from every evil that may cause them embarrassment.

وَيُعَذِّبَ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ ۚ عَلَيْهِمْ دَائِرَةُ السَّوْءِ ۖ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا {48:6}

[Q48:6] Wa yu'azzibal munaafiqeena walmunaafiqaati wal mushrikeena walmushrikaatiz zaaanneena biLLaahi zannas saw'; 'alaihim daaa'iratus saw'i wa ghadibaL Laahu 'alaihim wa la'anahum wa a'adda lahum jahannama wa saaa' at maseeraa. 
[Q48:6] And (that) He may punish the hypocritical men and the hypocritical women, and the polytheistic men and the polytheistic women, the entertainers of evil thoughts about ALLAH (SWT). On them is the evil turn, and ALLAH (SWT) is wroth with them and has cursed them and prepared hell for them, and evil is the resort.

[Q48:6] Dan supaya Dia menyeksa orang-orang munafik lelaki dan perempuan dan orang-orang musyrik lelaki dan perempuan, yang menyangka terhadap ALLAH (SwT) dengan sangkaan yang buruk (bahawa Dia akan mengecewakan RasulNya). Atas merekalah tertimpanya bala bencana yang dibawa oleh peredaran zaman dan (selain itu) ALLAH (SwT) murkai mereka dan melaknatkan mereka serta menyediakan untuk mereka Neraka Jahannam; sedang Neraka Jahannam itu adalah seburuk-buruk tempat kembali. 

NOTE THE POSITION OF THOSE WHO ENTERTAIN EVIL DOUBTS. There could be no greater evil than the doubting as was done by some about the divine wisdom which the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) enacted in agreeing to the Treaty at Hudaibiyya, and doubting about the bona-fide of the apostleship itself of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

†  One of the companions had openly and bluntly confessed about his doubt on the day. Even has acknowledged Umar’s misgivings on the occasion.

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(48:6) (He also did this) to chastise the hypocrites, both men and women, and those who associate others in His Divinity, both men and women, and who harbour evil thoughts about Allah. *11 They shall be afflicted with misfortune, *12 Allah is wroth with them. He has laid His curse upon them and has prepared for them Hell. What an evil end!

*11 The hypocrites living in the suburbs of Madinah were thinking, as has been stated in verse 12 below, that the Holy Prophet and his Companions would not return alive from that journey. As for the polytheists of Makkah and their pagan companions, they were thinking that they had successfully put to rout the Holy Prophet and his Companions by preventing them from performing `Umrah. In fact, whatever these two groups had thought they had this misunderstanding about Allah that He would not help His Messenger and in the conflict between the Truth and falsehood would allow falsehood to defeat and frustrate the Truth.
*12 That is, "They were encompassed by the same evil fate which they wanted to avoid and against which they had devised all those plans, and their same plans caused the evil fate to be hastened." 

وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا {48:7}

[Q48:7] Wa liLLaahi junoodus samaawaati wal ard; wa kaanaL Laahu 'azeezan Hakeemaa. 
[Q48:7] And ALLAH (SWT)'s are the hosts of the heavens and the earth; and ALLAH (SWT) is Mighty, Wise.

[Q48:7] Dan ALLAH (SwT) menguasai tentera langit dan bumi (untuk menyeksa orang-orang yang derhaka) dan ALLAH (SwT) adalah Maha Kuasa, lagi Maha Bijaksana.

Refer to the forces at the command of ALLAH (SWT) mentioned in the commentary of verse 4. In addition to the visible forces in the physical world, with which ALLAH (SWT) works out His plan, these invisible forces played a decisive part at Hudaibiyya.

£  Those who believed in ALLAH (SWT) and His prophet were certain of the victory of Islam in the end, as a result of the treaty of Hudaibiyya, BUT THE DOUBTERS could not see the inevitable because they were not sure of ALLAH (SWT)'s power and wisdom.

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(48:7) To Allah belong the legions of the heavens and the earth. Allah is Most Mighty, Most Wise. *13

*13 Here the theme of verse 4 has been reiterated for another object. There, the object was to state that AIlah instead of employing His supernatural hosts to fight the disbelievers had employed the believers for it only because He willed to favor them. Here, the theme has been repeated to say that in order to punish the one whom Allah wills to punish He can employ whichever of His countless hosts He likes for the purpose; no one has the power to avert His punishment by his own plans. 

إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا {48:8}

[Q48:8] Innaaa arsalnaaka shaahi danw wa mubashshiranw wa nazeera: 
[Q48:8] Surely We have sent you as a witness and as a bearer of good news and as a Warner,

[Q48:8] Sesungguhnya Kami telah mengutusmu (wahai Muhammad) sebagai Rasul yang menjadi saksi (yang diterima keterangannya) dan sebagai pembawa berita gembira (kepada orang-orang yang beriman), serta pemberi amaran (kepada orang-orang yang ingkar).

THE THREE-FOLD TASKS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), AS THE APOSTLE FROM ALLAH (SWT) ARE REFERRED TO HERE:

1.        A witness to ALLAH (SWT)’s Unity, and [*] His exclusive supreme authority over the universe AND [*] a witness to the acceptance and the rejection of the message he had brought.

2.        To bear the glad tidings of ALLAH (SWT)’s mercy and grace to those who believe in Him and act to His Will.

3.        To warn the disbelievers against their disbelief and the hypocrites of their concealed enmity against the faith and the faithful, i.e., those who for all outward appearances seemed to be Muslims and even remained among the companions of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND YET DOUBTED about his being in fact the Apostle of ALLAH (SWT).

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(48:8) (O Prophet), We have sent you forth as a witness, *14 as a bearer of good news, and as a warner *15

*14 Shah Waliyullah has translated shahid as "a bearer of witness to the truth", and other translators translate it as "a bearer of the witness". The word shahadat comprehends both these meanings. For explanation, sec E.N. 82 of Surah Al-Ahzab.
*15 For explanation, see E.N. 33 of Surah Al-Ahzab.

لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا {48:9}

[Q48:9] Litu minoo billaahi wa Rasoolihee wa tu'azziroohu watuwaqqiroohu watusabbi hoohu bukratanw wa aseelaa. 
[Q48:9] That you may believe in ALLAH (SWT) and His Messenger and may aid him and revere him; and (that) you may declare His glory, morning and evening.

[Q48:9] (Kami mengutusmu wahai Muhammad) supaya engkau dan umatmu beriman kepada ALLAH (SwT) dan RasulNya dan supaya kamu kuatkan agamaNya serta memuliakanNya dan supaya kamu beribadat kepadaNya pada waktu pagi dan petang.

THE PRONOUNS AND THE OBLIGATION IN THE THREE CLAUSES (COMMENTARY OF VERSE 48:8) ---THE FIRST AND SECOND MAY REFER TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THE THIRD CERTAINLY TO ALLAH (SWT).

v  However these terms have been used for the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) (via verse 7:157). THUS THIS ESTABLISHES THAT REVERENCE AND HOMAGE TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS REVERENCE AND HOMAGE TO ALLAH (SWT).

As mentioned in Araf 7:157, the people must believe in the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD),

[1] Honour him and help him, AND

[2] Celebrate the glory of ALLAH (SWT) day and night.

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(48:9) so that (all of) you may all believe in Allah and His Messenger, and support him, and revere him, and celebrate Allah’s glory, morning and evening. *16

*16 According to some commentators the verse means: ".... and help the Messenger, and honour him, and glorify Allah morning and evening", and according to others: "... and help Allah, and honour Him and glorify Him morning and evening." Glorifying Allah morning and evening does not mean glorifying Him only in the morning and the evening but at all times. It is just like saying about something that it is well-known in the east and the west when one actually means to say that it is well-known everywhere in the world. 

إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا {48:10}

[Q48:10] Innal lazeena yubaayi'oonaka innamaa yubaayi'oonaL Laaha yaduL Laahi fawqa aydehim; faman nakasa fainnamaa yuankusu 'alaa nafsihee wa man awfaa bimaa 'aahada 'alihuL Laaha fasa yu'teehi ajran 'azeemaa . 
[Q48:10] Surely those who swear allegiance to you do but swear allegiance to ALLAH (SWT); the hand of ALLAH (SWT) is above their hands. Therefore whoever breaks (his faith), he breaks it only to the injury of his own soul, and whoever fulfills what he has covenanted with ALLAH (SWT), He will grant him a mighty reward.

[Q48:10] Sesungguhnya orang-orang yang memberi pengakuan taat setia kepadamu (wahai Muhammad - untuk berjuang menentang musuh), mereka hanyasanya memberikan pengakuan taat setia kepada ALLAH (SwT); ALLAH (SwT) mengawasi keadaan mereka memberikan taat setia itu (untuk membalasnya). Oleh itu, sesiapa yang tidak menyempurnakan janji setianya maka bahaya tidak menyempurnakan itu hanya menimpa dirinya dan sesiapa yang menyempurnakan apa yang telah dijanjikannya kepada ALLAH (SwT), maka ALLAH (SwT) akan memberi kepadanya pahala yang besar. 

AS THE VICEGERENT OF ALLAH (SWT) THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD THE FULL AUTHORITY TO ACCEPT OATH OF ALLEGIANCE FROM THE PEOPLE ON BEHALF OF ALLAH (SWT). **SWEARING FEALTY TO HIM WAS SWEARING FEALTY TO ALLAH (SWT) (as also said in the preceding verse).

As said in the commentary of verse 1, although the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) came, unarmed, to perform umrah, the heathens of Makka did not allow him to enter into the city. In view of a possible confrontation those who were with him swore their fealty to him, by placing hand on hand according to the Arab custom. IT WAS AN IMPRESSIVE DEMONSTRATION OF SURRENDER OR SUBMISSION OF THE WILL OF EVERY BELIEVER TO THE WILL OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

©  It is also called bayt al ridwan (fealty which earns ALLAH (SWT)'s pleasure). It other name is "bayt taht-ush-shajarrah" (fealty under the tree). They placed their hands on the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)'s hand, BUT the hand of ALLAH (SWT) was above them---i.e., He accepted their fealty.

©  "Whosoever breaks his oath, does so to the harm of his own soul" indicates that the oath of allegiance will be broken. So when some of the swearers ran away from the battle of Hunayn the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) addressed them: "O swearers of bayt al ridwan, whither are you going?"

The distinguished companions of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) including Umar bin Khattab had also taken to flight. See Sahih Bukhari, Tarikh Abul Fida, Tarikh al Khamis and Zadal Ma-ad. ONLY Ali, Abbas and his son Fazl, Abu Sufyan bin Harith and his brother Rabi-a stood firm by the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). See commentary of Bara-at 2:25 to 27.

This confirms our note to verse 2. ALLEGIANCE TO A SINNER OR A PERSON WHO DEVIATES FROM THE RIGHT PATH CANNOT BE THE ALLEGIANCE TO ALLAH (SWT).

–  It also indicates the oaths of the allegiance of the people was subjected to violation and that all were not firm in their faith (Verses 33:11-13 and 22:24)

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(48:10) Those who swore fealty to you, (O Prophet), *17 in fact swore fealty to Allah. The Hand of Allah is above their hands. *18 So whoever breaks his covenant breaks it to his own hurt; and whoever fulfils the covenant that he made with Allah, *19 He will bestow on him a great reward.

*17 The reference is to the pledge that the Holy Prophet took from his Companions at Hudaibiyah at the rumor that Hadrat `Uthman had been killed at Makkah. According to some traditions IT WAS A PLEDGE UNTO DEATH, AND ACCORDING TO OTHERS IT WAS AN UNDERTAKING THAT THEY WOULD NOT RUN AWAY FROM THE BATTLEFIELD. The first thing has been reported from Hadrat Salamah bin Akwa' and the second from Hadrat Ibn `Umar, Jabir bin `Abdullah and Ma'qil bin Yasar. The purport of both is the same. The Companions had pledged allegiance on the Holy Prophet's hand with the express object that if the news of Hadrat `Uthman's martyrdom proved to be true, they would settle the matter with the Quraish there and then even if they were cut to pieces in the clash. As on this occasion it was not yet certain whether Hadrat `Uthman actually had been killed or was still living, the Holy Prophet placed one of his own hands on the other and pledged allegiance on his behalf, and thus bestowed a unique honour on Hadrat `Uthman in that he made Hadrat 'Uthman a partner in the pledge by making his own sacred hand represent the hand of Hadrat `Uthman. The Holy Prophet's taking the pledge of allegiance on his behalf necessarily meant that he had full confidence that if Hadrat `Uthman had been present he would certainly have pledged the allegiance.
*18 That is, the hand on which the Muslims were swearing allegiance was not the hand of the Prophet's person but of Allah's representative, AND THIS ALLEGIANCE WAS IN FACT BEING SWORN TO ALLAH THROUGH HIS MESSENGER. . 
*19 Here, instead of `alaih-illah the words used in the original are alaihullah, which is a departure from the general rule of Arabic. `Allama Alusi has given two reasons for the unusual use of the vowel points here. First, the object on this special occasion is to express the great glory, eminence and majesty of the Being to Whom the pledge was being sworn for which alaih-u is more appropriate than `alaih-i; second, the ha in alaih-i actually represents howe; therefore, adhering here to the vowel points of the original goes well with the theme of the aIlegiance.