That Allāh may forgive for you what preceded of your sin [i.e., errors] and what will follow and complete His favor upon you and guide you to a straight path
3
٣
wayanṣuraka l-lahu naṣran ʿazīzan
And [that] Allāh may aid you with a mighty victory.
It is He who sent down tranquility into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allāh belong the soldiers of the heavens and the earth, and ever is Allāh Knowing and Wise.
[And] that He may admit the believing men and the believing women to gardens beneath which rivers flow to abide therein eternally and remove from them their misdeeds - and ever is that, in the sight of Allāh, a great attainment
And [that] He may punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women - those who assume about Allāh an assumption of evil nature. Upon them is a misfortune of evil nature; and Allāh has become angry with them and has cursed them and prepared for them Hell, and evil it is as a destination.
That you [people] may believe in Allāh and His Messenger and honor him and respect him [i.e., the Prophet (ﷺ)] and exalt Him [i.e., Allāh] morning and afternoon.
Indeed, those who pledge allegiance to you, [O Muḥammad] - they are actually pledging allegiance to Allāh. The hand of Allāh is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allāh - He will give him a great reward.
11
١١
sayaqūlu laka l-mukhalafūna mina l-aʿrābi shaghalatnā amwālunā wa-ahlūnā fa-is'taghfir lanā yaqūlūna bi-alsinatihim mā laysa fī qulūbihim qul faman yamliku lakum mina l-lahi shayan in arāda bikum ḍarran aw arāda bikum nafʿan bal kāna l-lahu bimā taʿmalūna khabīran
Those who remained behind of the bedouins will say to you, "Our properties and our families occupied us, so ask forgiveness for us." They say with their tongues what is not within their hearts. Say, "Then who could prevent Allāh at all if He intended for you harm or intended for you benefit? Rather, ever is Allāh, of what you do, Aware.
12
١٢
bal ẓanantum an lan yanqaliba l-rasūlu wal-mu'minūna ilā ahlīhim abadan wazuyyina dhālika fī qulūbikum waẓanantum ẓanna l-sawi wakuntum qawman būran
But you thought that the Messenger and the believers would never return to their families, ever, and that was made pleasing in your hearts. And you assumed an assumption of evil and became a people ruined."
And whoever has not believed in Allāh and His Messenger - then indeed, We have prepared for the disbelievers a Blaze.
14
١٤
walillahi mul'ku l-samāwāti wal-arḍi yaghfiru liman yashāu wayuʿadhibu man yashāu wakāna l-lahu ghafūran raḥīman
And to Allāh belongs the dominion of the heavens and the earth. He forgives whom He wills and punishes whom He wills. And ever is Allāh Forgiving and Merciful.
15
١٥
sayaqūlu l-mukhalafūna idhā inṭalaqtum ilā maghānima litakhudhūhā dharūnā nattabiʿ'kum yurīdūna an yubaddilū kalāma l-lahi qul lan tattabiʿūnā kadhālikum qāla l-lahu min qablu fasayaqūlūna bal taḥsudūnanā bal kānū lā yafqahūna illā qalīlan
Those who remained behind will say when you set out toward the war booty to take it, "Let us follow you." They wish to change the words of Allāh. Say, "Never will you follow us. Thus did Allāh say before." So they will say, "Rather, you envy us." But [in fact] they were not understanding except a little.
16
١٦
qul lil'mukhallafīna mina l-aʿrābi satud'ʿawna ilā qawmin ulī basin shadīdin tuqātilūnahum aw yus'limūna fa-in tuṭīʿū yu'tikumu l-lahu ajran ḥasanan wa-in tatawallaw kamā tawallaytum min qablu yuʿadhib'kum ʿadhāban alīman
Say to those who remained behind of the bedouins, "You will be called to [face] a people of great military might; you may fight them, or they will submit. So if you obey, Allāh will give you a good reward; but if you turn away as you turned away before, He will punish you with a painful punishment."
There is not upon the blind any guilt or upon the lame any guilt or upon the ill any guilt [for remaining behind]. And whoever obeys Allāh 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.
Certainly was Allāh pleased with the believers when they pledged allegiance to you, [O Muḥammad], under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent conquest
Allāh has promised you much booty that you will take [in the future] and has hastened for you this [victory] and withheld the hands of people from you - that it may be a sign for the believers and [that] He may guide you to a straight path.
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Surah Al-Fath (The Victory) — Full Text
Ayah 1
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا
Indeed, We have given you, [O Muḥammad], a clear conquest1
Right from the opening, Allah announces a clear, decisive victory — and this is actually referring to the Treaty of Hudaybiyyah, which at first glance didn't look like a victory at all. The Prophet ﷺ and his companions had set out to perform Umrah but were blocked by the Quraysh from entering Makkah. A treaty was signed with terms that seemed heavily one-sided against the Muslims, and many companions were deeply upset. But Allah calls it a "clear victory" because He saw the bigger picture — this treaty would open the door to the peaceful spread of Islam across Arabia. Sometimes what looks like a setback is actually the greatest breakthrough you'll ever experience.
That Allāh may forgive for you what preceded of your sin [i.e., errors] and what will follow and complete His favor upon you and guide you to a straight path
This ayah reveals something remarkable — the victory at Hudaybiyyah wasn't just political, it was deeply spiritual. Allah connects this event to the forgiveness of the Prophet's past and future shortcomings, the completion of divine favor upon him, and guidance to the straight path. It's a reminder that worldly achievements and spiritual elevation often go hand in hand in Allah's plan. The fact that Allah mentions both past and future forgiveness shows the completeness of His mercy — nothing is left uncovered. For us, it's a beautiful lesson that when we strive in Allah's cause and trust His plan, the rewards extend far beyond what we initially sought.
Ayah 3
وَيَنصُرَكَ ٱللَّهُ نَصْرًا عَزِيزًا
And [that] Allāh may aid you with a mighty victory.
Short and powerful — Allah promises the Prophet ﷺ a mighty help. This isn't just any assistance; the word used implies an overwhelming, decisive support that leaves no doubt about its source. Coming right after the mention of forgiveness and guidance, it completes a picture of total divine care — spiritual purification, direction, and now unstoppable backing. It's the kind of reassurance that would have been especially meaningful given the confusion and frustration many Muslims felt after Hudaybiyyah. When Allah decides to help someone, nothing in the heavens or earth can stand in the way.
It is He who sent down tranquility into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allāh belong the soldiers of the heavens and the earth, and ever is Allāh Knowing and Wise.
Now Allah reveals the mechanism behind the believers' resilience — He sent tranquility directly into their hearts. This is the sakinah, that deep, inexplicable calm that settles over a person when they truly trust Allah's plan. The companions were in a tense situation at Hudaybiyyah, surrounded by enemies, far from home, and being told they couldn't complete their pilgrimage. Yet Allah placed this serenity in their hearts so their faith actually increased through the trial rather than crumbling under it. The reminder that the hosts of the heavens and earth belong to Allah puts everything in perspective — the Quraysh might have had an army, but Allah commands forces beyond human comprehension. He is All-Knowing and All-Wise, meaning every single detail of this situation was under His complete control and wisdom.
[And] that He may admit the believing men and the believing women to gardens beneath which rivers flow to abide therein eternally and remove from them their misdeeds - and ever is that, in the sight of Allāh, a great attainment
Here we see the ultimate goal behind the victory — admission into Gardens beneath which rivers flow, forever. Allah connects the events at Hudaybiyyah to the eternal reward, reminding the believers that their patience and obedience weren't just about this world. The removal of misdeeds is mentioned specifically, which would have been comforting to companions who may have felt internal conflict or doubt during the treaty negotiations. Allah calls this a "great success" — and in the Quran, when Allah Himself describes something as great, we know it's beyond anything we can imagine. It reframes the entire Hudaybiyyah experience: what seemed like a compromise was actually a stepping stone to the greatest success imaginable.
And [that] He may punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women - those who assume about Allāh an assumption of evil nature. Upon them is a misfortune of evil nature; and Allāh has become angry with them and has cursed them and prepared for them Hell, and evil it is as a destination.
The tone shifts dramatically here as Allah turns to the hypocrites and polytheists — those who harbored evil assumptions about Allah and assumed the Muslims would be destroyed. They thought the Prophet ﷺ and his companions would never return from Hudaybiyyah, that this was the end of Islam. Allah turns their evil expectations back on them — the "evil turn" they wished upon the believers circles back to engulf them instead. The language is intense and layered: wrath, curse, and Hellfire, one after another. It's a stark contrast to the forgiveness, gardens, and mercy promised to the believers just one ayah earlier. This teaches us that our assumptions about Allah matter profoundly — expecting the worst from Him reflects a diseased heart, while trusting His wisdom, even when things look bleak, is the hallmark of true faith.
And to Allāh belong the soldiers of the heavens and the earth. And ever is Allāh Exalted in Might and Wise.
Allah repeats that the hosts of the heavens and earth belong to Him — similar to what was said in ayah 4, but now in a different context. After describing the punishment of the hypocrites and polytheists, this serves as a warning: Allah has unlimited forces at His disposal to carry out His decree. The earlier mention was meant to comfort the believers; this one carries an undertone of might and authority directed at those who oppose His plan. The attributes mentioned shift too — here it's All-Mighty and All-Wise, emphasizing power alongside wisdom. The repetition isn't redundant; it's reinforcement from a different angle, a technique the Quran uses masterfully.
Indeed, We have sent you as a witness and a bringer of good tidings and a warner
Allah now defines the Prophet's ﷺ role with three powerful descriptions: a witness, a bearer of glad tidings, and a warner. As a witness, he observes and will testify about his community on the Day of Judgment. As a bearer of glad tidings, he brings hope and the promise of paradise to those who believe. As a warner, he alerts people to the consequences of disbelief and disobedience. These three roles together paint a complete picture of prophetic mission — it's not just about delivering rules, it's about being present, encouraging the hopeful, and cautioning the heedless. This ayah grounds the extraordinary events of Hudaybiyyah in the broader mission of the Prophet ﷺ to all of humanity.
That you [people] may believe in Allāh and His Messenger and honor him and respect him [i.e., the Prophet (ﷺ)] and exalt Him [i.e., Allāh] morning and afternoon.
This ayah connects beautifully to the previous one — the Prophet ﷺ was sent so that people may believe in Allah and His Messenger, honor and support him, and glorify Allah morning and evening. There's a subtle but important distinction here: the honoring and respecting refers to the Prophet ﷺ, while the glorification morning and evening refers to Allah. It establishes a balance that's central to Islam — deep love and reverence for the Prophet ﷺ, but ultimate worship directed only to Allah. The mention of morning and evening suggests constancy, a rhythm of remembrance woven into daily life rather than reserved for special occasions. It's a call to make faith a lived, breathing reality.
Indeed, those who pledge allegiance to you, [O Muḥammad] - they are actually pledging allegiance to Allāh. The hand1 of Allāh is over their hands.2 So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allāh - He will give him a great reward.
This is the famous ayah about the Bay'ah al-Ridwan — the Pledge of the Tree. When a rumor spread that the Muslim envoy Uthman ibn Affan had been killed by the Quraysh, the Prophet ﷺ called the companions to pledge their allegiance under a tree, ready to fight if necessary. Allah elevates this pledge to something cosmic: those who pledged allegiance to the Prophet ﷺ were actually pledging allegiance to Allah, and Allah's Hand was over theirs. Imagine being one of those companions and later hearing this ayah — knowing that Allah Himself acknowledged your handshake with His Prophet. The warning is clear too: breaking this covenant harms only the one who breaks it, while fulfilling it earns a great reward. It's a powerful template for commitment — when we commit to something for Allah's sake, we should know that He is a direct party to that promise.
Those who remained behind1 of the bedouins will say to you, "Our properties and our families occupied us, so ask forgiveness for us." They say with their tongues what is not within their hearts. Say, "Then who could prevent Allāh at all if He intended for you harm or intended for you benefit? Rather, ever is Allāh, of what you do, Aware.
Now Allah addresses the Bedouins who stayed behind and refused to join the journey to Hudaybiyyah. Their excuse was that their properties and families kept them busy — a convenient justification that people still use today when avoiding commitments to faith. But Allah exposes them: they say with their tongues what isn't in their hearts. Their real reason wasn't busyness; it was fear and lack of faith. They assumed the Muslims were marching to their doom and wanted no part of it. The Prophet ﷺ is told to challenge their logic — if Allah intends harm or benefit for you, who can change that? No amount of staying home protects you from Allah's decree, and no amount of avoiding risk keeps you truly safe. Allah sees through every excuse we construct.
But you thought that the Messenger and the believers would never return to their families, ever, and that was made pleasing in your hearts. And you assumed an assumption of evil and became a people ruined."
Allah digs deeper into the real beliefs of those who stayed behind — they genuinely thought the Prophet ﷺ and the believers would never return to their families. They had already written them off as dead. This dark assumption was "made fair-seeming" in their hearts, meaning they convinced themselves it was a rational conclusion when it was really a reflection of their lack of faith. Allah calls them "a people ruined" — not because of what happened to them externally, but because of what their corrupt assumptions did to them internally. It's a sobering reminder that our inner narrative about Allah shapes our destiny. When we assume the worst about Allah's plan, we ruin ourselves long before any external harm reaches us.
And whoever has not believed in Allāh and His Messenger - then indeed, We have prepared for the disbelievers a Blaze.
Brief and absolute — whoever does not believe in Allah and His Messenger, a Blazing Fire awaits them. After several ayahs describing the subtle hypocrisy of those who claimed Islam but acted otherwise, this ayah draws the ultimate line. There's no ambiguity here, no room for negotiation. The simplicity of the statement is itself powerful — it doesn't elaborate or argue, it simply states the consequence. It serves as the final word on the matter before the surah moves on, a full stop on the discussion of disbelief.
And to Allāh belongs the dominion of the heavens and the earth. He forgives whom He wills and punishes whom He wills. And ever is Allāh Forgiving and Merciful.
This ayah opens up the frame to the widest possible view — the entire kingdom of the heavens and earth belongs to Allah. He forgives whom He wills and punishes whom He wills. It's a statement of absolute divine sovereignty that puts everything — Hudaybiyyah, the treaty, the Bedouins, the hypocrites — into perspective. None of it is outside His control. And notice how the ayah ends: Oft-Forgiving, Most Merciful. Even after discussing punishment and blazing fire, Allah reminds us that His default, His essential nature, leans toward mercy and forgiveness. This is the divine balance the Quran constantly strikes — justice exists, consequences are real, but the door of mercy is always wider than we think.
Those who remained1 behind will say when you set out toward the war booty to take it, "Let us follow you." They wish to change the words of Allāh. Say, "Never will you follow us. Thus did Allāh say before." So they will say, "Rather, you envy us." But [in fact] they were not understanding except a little.2
The same Bedouins who refused to march to Hudaybiyyah now want to join when there's spoils of war to be gained — specifically, the upcoming campaign against Khaybar. Their true colors show: they avoided the hardship but want a share of the reward. Allah instructs the Prophet ﷺ to refuse them, telling them this was already decreed. Their response is telling — they accuse the Muslims of envy, projecting their own materialistic mindset onto others. Allah's verdict is that they simply didn't understand, "except a little." This pattern is timeless: people who disappear during the struggle suddenly reappear when the rewards arrive. True commitment means showing up for the hard parts, not just the victory celebration.
Say to those who remained behind of the bedouins, "You will be called to [face] a people of great military might; you may fight them, or they will submit.1 So if you obey, Allāh will give you a good reward; but if you turn away as you turned away before, He will punish you with a painful punishment."
Allah gives the reluctant Bedouins another chance — they'll be called to fight against a people of great military might. This is understood by many scholars to refer to future campaigns that would test their sincerity. The deal is straightforward: obey and receive a good reward, or turn away again and face painful punishment. There's a grace in this — despite their previous failure, Allah doesn't permanently close the door on them. But the warning is clear: the same excuse won't work twice. This speaks to how Allah deals with human weakness — He gives opportunities to redeem ourselves, but each refusal makes the consequences more severe. It's an invitation wrapped in a warning.
There is not upon the blind any guilt or upon the lame any guilt or upon the ill any guilt [for remaining behind]. And whoever obeys Allāh 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.
Right after the stern call to arms, Allah introduces compassionate exemptions — the blind, the lame, and the sick are not blamed for being unable to fight. Islam never demands the impossible. This ayah beautifully balances the previous one: yes, there's an obligation to stand up when called, but that obligation is calibrated to actual ability. The exemption isn't just about physical jihad; it establishes a broader principle that Allah judges based on capacity and intention, not just outcomes. The ayah then returns to the universal rule — obedience leads to paradise, and turning away leads to punishment. But now we understand that "turning away" means deliberately choosing comfort over duty when you're fully able, not being held back by genuine limitation.
Certainly was Allāh pleased with the believers when they pledged allegiance to you, [O Muḥammad], under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent conquest1
This is one of the most beloved ayahs in the Quran — Allah declares that He was pleased with the believers when they pledged allegiance under the tree. Not that He would be pleased, or might be pleased, but that He was already pleased at that very moment. For the companions present at Hudaybiyyah, this was the highest honor imaginable — a divine stamp of approval recorded in scripture for eternity. Allah knew what was in their hearts — their sincerity, their willingness to sacrifice everything — and in return He sent down sakinah, that profound tranquility, upon them. The "near victory" refers to the conquest of Khaybar and ultimately the road to the conquest of Makkah itself. This ayah has been a source of comfort for believers across centuries: when you show up sincerely for Allah, He sees what's in your heart, and His pleasure is the greatest reward there is.
And much war booty which they will take. And ever is Allāh Exalted in Might and Wise.
As a tangible, worldly reward alongside the spiritual ones, Allah promises abundant spoils of war. This refers primarily to the gains from the Battle of Khaybar, which came shortly after Hudaybiyyah and was exclusively for those who had been present at the pledge. It's a practical reminder that trusting Allah's plan often leads to provision from directions we never anticipated. The companions who went to Hudaybiyyah expecting pilgrimage, then faced disappointment, then pledged to fight — they were now being told that material abundance was also coming their way. Allah is All-Mighty and All-Wise — mighty enough to deliver on every promise, and wise enough to time everything perfectly.
Allāh has promised you much booty that you will take [in the future] and has hastened for you this [victory] and withheld the hands of people from you - that it may be a sign for the believers and [that] He may guide you to a straight path.
Allah elaborates on His promise of spoils — He's promised much, hastened some of it, and restrained the hands of enemies from the believers. The "hastening" likely refers to Khaybar, which was granted swiftly after Hudaybiyyah. But the deeper point is the restraint of enemy hands — Allah actively held back those who intended harm, and He did this deliberately as a sign for the believers. When you look back at your life and notice moments where things could have gone terribly wrong but didn't, that's this principle at work. Allah guides the believers to the straight path not just through revelation, but through the lived experience of His protection and provision.
And [He promises] other [victories] that you were [so far] unable to [realize] which Allāh has already encompassed.1 And ever is Allāh, over all things, competent.
There were other victories and conquests that the Muslims hadn't yet achieved, but Allah assures them that He had already encompassed those too. Nothing was beyond His reach or outside His plan. This is a powerful statement of divine preordination — the future victories, including the eventual conquest of Makkah, were already as good as done in Allah's knowledge. For believers facing uncertainty about the future, this is deeply reassuring. Allah is over all things All-Powerful, meaning no challenge is too great and no timeline too long for His plan to unfold exactly as He wills.
And if those [Makkans] who disbelieve had fought you, they would have turned their backs [in flight]. Then they would not find a protector or a helper.
Allah states a military and spiritual reality — if the disbelievers were to fight the Muslims, they would turn their backs and flee, finding no protector or helper. This isn't mere bravado; it's a divine guarantee tied to the specific context of Hudaybiyyah and its aftermath. The Muslims who trusted Allah's plan had His backing, and no earthly force could overcome that. It also served as a confidence boost for a community that had just agreed to what looked like an unfavorable treaty — Allah was telling them that the balance of power was not what it appeared to be. True strength isn't measured by visible armies alone.
[This is] the established way of Allāh which has occurred before. And never will you find in the way of Allāh any change.
This is Allah's way of saying: this is how it has always worked, and this is how it will always work. The established way — the sunnah — of Allah doesn't change. Nations that oppose the truth eventually crumble, and those who stand with it are supported. There's a profound consistency to divine law that should give believers deep confidence. It's not dependent on the century, the technology, or the political landscape. The same principles that governed the outcome at Hudaybiyyah governed outcomes before it and will continue to govern outcomes until the end of time. You'll never find a change in Allah's way.
And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allāh, of what you do, Seeing.
Allah reveals a moment from Hudaybiyyah that could have easily escalated into full-scale war — armed groups from both sides came dangerously close to fighting within the sacred precincts of Makkah. But Allah withheld the believers' hands from the Quraysh and the Quraysh's hands from the believers. This mutual restraint was divinely orchestrated; it wasn't just diplomacy or luck. The fact that this happened after Allah had already given the Muslims a position of strength makes it even more meaningful — Allah chose peace at that moment, not because the Muslims were weak, but because His wisdom dictated a different path. He sees everything we do, and sometimes the greatest victory is the battle that never happens.
They are the ones who disbelieved and obstructed you from al-Masjid al-Ḥarām while the offering1 was prevented from reaching its place of sacrifice. And if not for believing men and believing women whom you did not know - that you might trample [i.e., kill] them and there would befall you because of them dishonor without [your] knowledge - [you would have been permitted to enter Makkah]. [This was so] that Allāh might admit to His mercy whom He willed. If they had been apart [from them], We would have punished those who disbelieved among them with painful punishment
This ayah explains one of the hidden wisdoms behind why Allah prevented a military confrontation at Makkah. Among the Quraysh were secret believers — men and women who had accepted Islam but whose faith was not publicly known. Had the Muslims attacked, they might have unknowingly harmed these hidden believers, bringing guilt upon themselves. Allah wanted to protect both the secret believers and the Muslim army from this scenario. There's something deeply moving about this — Allah delayed an entire military victory to protect individuals whose faith no one else even knew about. It shows how precious each believing soul is to Allah. When the time was right and these believers could be distinguished, then the reckoning would come. Until then, mercy took precedence over might.
When those who disbelieved had put into their hearts chauvinism - the chauvinism of the time of ignorance. But Allāh sent down His tranquility upon His Messenger and upon the believers and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And ever is Allāh, of all things, Knowing.
The Quraysh carried themselves with the arrogant disdain characteristic of the pre-Islamic age of ignorance — the hamiyyat al-jahiliyyah. They refused to let the Muslims perform pilgrimage, they wouldn't even write "In the name of Allah, the Most Merciful" on the treaty document, and they refused to acknowledge Muhammad as the Messenger of Allah. In contrast, Allah sent down His tranquility upon the Prophet ﷺ and the believers, keeping them calm and principled. They were made to adhere to the "word of righteousness" — understood by many scholars as the declaration of faith, la ilaha illallah. While the Quraysh clung to pride, the Muslims held onto truth. Allah declares that the believers were more deserving and worthy of this word of righteousness, and He, being All-Knowing, placed it with those who truly deserved it.
Certainly has Allāh showed to His Messenger the vision [i.e., dream] in truth. You will surely enter al-Masjid al-Ḥarām, if Allāh wills, in safety, with your heads shaved and [hair] shortened,1 not fearing [anyone]. He knew what you did not know and has arranged before that a conquest near [at hand].
Before the journey to Hudaybiyyah, the Prophet ﷺ had seen a vision of the Muslims entering Masjid al-Haram with their heads shaved and shortened — performing the rites of Umrah. When they were turned back at Hudaybiyyah, some wondered if the vision would ever come true. Here, Allah confirms it absolutely: you will enter the Sacred Mosque, secure, with heads shaved and hair shortened, without fear. The qualification "if Allah wills" teaches proper etiquette even in the context of a divine promise. And the profound addition — "He knew what you did not know" — reminds us that our limited perspective often can't see how the pieces fit together. The vision was true all along; the timing just wasn't what they expected. Allah made Hudaybiyyah itself a "near victory" that would pave the way to the greater fulfillment.
It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion. And sufficient is Allāh as Witness.
Allah declares the grand mission of the Prophet ﷺ — he was sent with guidance and the religion of truth so that it would prevail over all other religions. This isn't a local or temporary mission; it's a universal and permanent one. The religion of Islam is meant to be the dominant truth, not through coercion, but through the sheer force of its guidance and authenticity. And Allah is sufficient as a Witness to this reality — He doesn't need human validation or approval for His plan to unfold. This ayah provides the macro context for everything that happened at Hudaybiyyah: it was one chapter in a much larger story of Islam's spread across the world, a story that Allah Himself is authoring and witnessing.
Muḥammad is the Messenger of Allāh; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allāh and [His] pleasure. Their sign is in their faces from the effect of prostration [i.e., prayer]. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that He [i.e., Allāh] may enrage by them1 the disbelievers. Allāh has promised those who believe and do righteous deeds among them forgiveness and a great reward.
The surah closes with one of the most vivid and beautiful descriptions of the Prophet ﷺ and his companions. They are firm against the disbelievers yet merciful among themselves — strength and compassion existing side by side, not in contradiction. You see them constantly in worship, bowing and prostrating, seeking Allah's bounty and pleasure. The mark of prostration on their faces isn't just a physical callus — it's a light, a radiance that comes from a life oriented toward Allah. Then comes a stunning metaphor: they're described in the Torah and the Gospel as a seed that sends forth its shoot, strengthens, thickens, and stands firm on its stem, delighting the sowers. This is the community that began as a small, vulnerable seed at Hudaybiyyah and grew into something that would fill the earth with its shade. The surah ends with a promise — forgiveness and a great reward for those who believe and do righteous deeds. It's the perfect conclusion to a surah that began with victory and ends with the ultimate triumph.