Indexed OCR Text

81
Surah Al-Fath : 48 : 4 - 7
(.48:2 ",and may guide you to a straight path ... ") وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيْمًا
This is the second bounty which resulted from the manifest victory. Here
arises a question of the highest significance: The Holy Prophet
HE was
established in the right path from the very outset. Not only was he
himself on the right path, but also a source of guidance for the entire
world. His night-and-day preoccupation was to call the people towards the
Straight Path. So what then is the meaning of guidance to the straight
path through manifest victory in the 6th year of Hijrah? A detailed answer
to this question can be found in Ma'ariful-Qur'an Vol 1/pp 71-81 - particularly
look at the definitions and the three degrees of Hidayah [guidance].
Definition of Hidayah
Hidayah has been defined as to show the path or to lead someone
gently and kindly towards his destination. The real destination of man is
to attain Allah's pleasure and his proximity. The degrees of pleasure and
proximity are unlimited. Having attained the first degree, man needs to
go for the next one, then he should aim for the third one and so on to no
end. Not any man, Muslim, saint or prophet is above the need of such
spiritual and moral attainment. Therefore, the instruction to pray for
right guidance in the first Surah is not only to the Muslim Community,
but also to the Holy Prophet
He is to soar higher and higher in the
path of spiritual and moral attainment. Allah has, in this manifest
victory, raised the Holy Prophet
to the highest pinnacles of spiritual
eminence which is described by the clause yahdiyaka.
and so that Allah may support you with a mighty) وَيَنْصُرَكَ اللّهُ نَصْرًا عَزِيْزًا
support - 48:3.) This is the third bounty which follows naturally from the
preceding circumstance of the manifest victory. The Holy Prophet
has
always had help from Allah, but on this occasion he received a very large
share.
Verses 4 - 7
هُوَ الَّذِىِّ أَنْزَلَ السَّكِيْنَةَ فِىْ قُلُوُبِ الْمُؤْمِنِيْنَ لِيَزْدَادُوْآ إِيْمَانًا مَّعَ
إِيْمَانِهِمْ، وَلِلْهِ جُنُوُدُ السَّمُوْتِ وَالْأَرْضِ * وَكَانَ اللهُ عَلِيْمًا حَكِيْمًا
ه لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنْتِ جَنْتٍ تَجْرِىٌ مِنْ تَحْتِهَا الْأَنْهُ
جِلِدِيْنَ فِيْهَا وَيُكَفِّرَ عَنْهُمُ سَيّاتِهِمْ، وَكَانَ ذلِكَ عِنْدَ اللّهِ فَوْزًا عَظِيْمًا

82
Surah Al-Fath : 48 : 8 - 10
وَيُعَذِّبَ الْمُنْفِقِيْنَ وَالْمُنْفِقْتِ وَالْمُشْرِكِيْنَ وَالْمُشْرِكِتِ
Y
الظَّأَنِّيْنَ بِاللّهِ ظَنَّ السَّوْءِ * عَلَيْهِمُ دَآئِرَةُ السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمُ
وَلَعَنَهُمْ وَاَعَدَّ لَهُمُ جَهَنَّمَ ، وَسَآءَتْ مَصِيْرًا ﴿٢﴾ وَلِلْهِ جُنُوُدُ
السَّمُوتِ وَالْأَرْضِ ، وَكَانَ اللهُ عَزِيزًا حَكِيْمًا ﴿٧﴾
He (Allah) is such that He sent down tranquility into
the hearts of the believers, so that they grow more in
faith along with their (existing) faith - And to Allah
belong the hosts of the heavens and the earth, and Allah
is All-Knowing, All-Wise - [4] so that He admits the
believing men and the believing women to the gardens
beneath which rivers flow, to live therein for ever, and
so that He may write off their evil deeds and that is a
great achievement in Allah's sight, [5] and so that He
may punish the hypocrites, men and women, and the
mushriks, men and women, who think evil thoughts
about Allah. Upon them there is a vicious circle, and
Allah has become angry with them, and He has
prepared Jahannam for them, and it is an evil
destination. [6] And to Allah belong the hosts of the
heavens and the earth. And Allah is Mighty, Wise. [7]
Bounties of Allah upon the Participants of Hudaibiyah
In the first three verses of this Surah, reference was made to Allah's
particular bounties bestowed upon the Holy Prophet
in the wake of the
manifest victory. Some of the participants of Hudaibiyah congratulating
the Holy Prophet , asked him that the favours are conferred exclusively
upon him, but what is there in it for them? In response to this query,
verses 4-7 were revealed. They distinctly refer to the good graces of Allah
upon the participants of Hudaibiyah and the Pledge of Ridwan. These
favours were generously bestowed upon them because of faith in, and
obedience to, the Holy Prophet #8. All believers whose faith and obedience
are complete and perfect will receive similar good graces of Allah.
Verses 8 - 10
إِنَّا أَرْسَلُنْكَ شَاهِدًا وَّمُبَشِراً وَّنَذِيْرًا ﴿٧٨) لُِّؤْمِنُوا بِاللّهِ وَرَسُوْلِه

83
Surah Al-Fath : 48 : 8 - 10
وَتُعَزِّرُؤُهُ وَتُوَقِّرُؤُهُ ، وَتُسَبِّحُوُهُ بُكْرَةً وَاَصِيَّلًا ﴿٩﴾ إِنَّ الَّذِيْنَ
يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللهَ - يَدُ اللّهِ فَوْقَ أَيْدِيْهِمْ، فَمَنُ نَّكَثَ
فَإِنَّمَا يَنْكُثُ عَلى نَفْسِهِ، وَمَنْ أَوْفِى بِمَا غَهَدَ عَلَيْهُ اللهَ فَسَيُؤُنِيْهِ
اَجْرًا عَظِيمًا (١٠)
Indeed, We have sent you (O Prophet,) as a witness and
as a bearer of good news and as a warner, [8] so that
you (O people,) believe in Allah and His Messenger, and
support him and revere him, and pronounce His
(Allah's) purity morning and evening. [9] Those who
pledge allegiance with you by placing their hands in
your hand they, in fact, pledge allegiance with Allah.
Allah's hand is over their hands. Then, whoever breaks
his pledge breaks it to his own detriment, and whoever
fulfils the covenant he has made with Allah, He will
give him a great reward. [10]
Injunctions and Related Considerations
In the preceding verses, Allah referred to the favours he bestowed
generously upon the Holy Prophet and his Ummah, especially upon
those who participated in the pledge of Ridwan. The Bestower of the
favours is Allah and the medium is the Holy Prophet
g. Therefore, in the
current set of verses, the right of the Holy Prophet
and the obligation
of the Ummah to honour and revere him is entrenched. First, three
attributes of the Holy Prophet
are referred to: shahid, mubashshir,
nadhir. Shahid means 'witness' and its sense here is the same as that of
shahid which occurs in [4:41].
فَكَيُفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍأُ بِشَهِيْدٍ وَّجِئْنَا بِكَ عَلَىْ هَؤُلاءِ شَهِيْدًا
"How would it, then, be when We shall bring a witness from
every community and shall bring you over them as a witness.
Both forms of the word mean "a witness". Every Prophet will bear
testimony to the fact that he has delivered Allah's message to his
particular community - some accepted and others rejected. See Ma'ariful
Quran, Vol 2/pp 442-3 for details. Likewise the Holy Prophet
will bear
witness for his community. Qurtubi writes under [4:41] that the prophets'
testimony will be for the people of their respective time as to who accepted

84
Surah Al-Fath : 48 : 8 - 10
their call to the Truth and who defied it. Likewise the Holy Prophet's
testimony will be for the people of his particular time. Other scholars
express the view that the Holy Prophet
will bear witness to the entire
community's good and bad works, and to its obedience and defiance,
because, according to some versions, angels present to the Holy Prophet
¿ morning and evening the works of the community. Thus he is aware of
the entire community's works.
Mubashshir and Nadhir: Mubashshir connotes bearer of good tidings
and nadhir means a warner. That is to say, he gives glad tidings of
Paradise to the believing and obedient sector of the community. On the
other hand, he is a Warner to those who rejected the message - making
them aware of the punishment of such defiance. Further, the purpose of
sending the Messenger has been indicated - that is, to believe in Allah
and his Messenger. In addition, it is mentioned that the believers must be
characterized by three more qualities:
[1] that they should "support him"
[2] "and revere him"; and
[3] "pronounce His (Allah's) purity morning and evening."
The first phrase contains a verb which is derived from the infinitive or
verbal noun ta'zir which denotes to help or support. Punishment is also
called ta'zir because the idea underlying punishment is to give real help
to the criminal by punishing him (Raghib: Mufradatul Qur'an). The second
phrase contains a verb which is derived from the infinitive or verbal noun
tawqir which means to show reverence. The third phrase contains a verb
which is derived from the infinitive or verbal noun tasbih which connotes
to declare the purity of Allah. In this phrase, the third person anaphoric
pronoun attached to the verb refers, by consensus of Qur'anic
grammarians, to "Allah", and there can be no other possibility. Therefore,
most of them believe that the third person anaphoric pronouns attached
to the respective verbs of the first two phrases also refer to "Allah". From
this point of view, the three phrases mean: believe in Allah and help His
religion and His Messenger, revere Him and pronounce His purity.
Other scholars refer the third person anaphoric pronouns attached to
the verbs of the first two phrases to the "Messenger". From this point of
view, the phrases mean: Help the Messenger and revere him; and

85
Surah Al-Fath : 48 : 11 - 14
pronounce the purity of Allah. However, there is a third group of scholars
who feel that in this interpretation there is intishar-ud-dama'ir or
unconcentrated distribution of pronouns - leading to pronominal
ambiguity and vagueness, and making it difficult to follow the meaning of
the constructions which is not in conformity with the rules of Arabic
rhetoric or 'ilm-ul-balaghah. Allah knows best.
After that, there is reference to the pledge of Ridwan which was
narrated in part [10] of the story of Hudaibiyah. The purpose of the
believers in entering into the pledge at the hands of the Holy Prophet
was to act upon the command of Allah and to receive His good pleasure.
Therefore, when the blessed Companions placed their hands on the hand
of the Holy Prophet it was tantamount to taking the pledge at the
hands of Allah. 'Allah's hand' is in any case something falling in the
category of mutashabihat the correct nature of which is cannot be known
to us, nor should we attempt to investigate its reality. The significance of
the pledge of Ridwan is described later in the Surah. The word bai'ah,
lexically, connotes a pledge to do some particular work. The ancient and
traditional method of this pledge is for the pledging parties to place their
hands upon each other, although the placing of hands is not a necessary
condition. Nevertheless once the pledge is consummated, juristically it is
binding, and its violation is unlawful. Therefore, it is later laid down that
whoever violates the pledge will cause loss to himself. It will not cause loss
to Allah and His Messenger. Whoever fulfils the terms of the pledge will
receive a mighty reward from Allah.
Verses 11 - 14
سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ شَغَلَتْنَآ أَمْوَالُنَا وَأَهْلُوْنَا
فَاسْتَغْفِرْلَنَا ◌ٌ يَقُوْلُوْنَ بِالْسِنَتِهِمْ مَّلَيْسَ فِىُ قُلُوُبِهِمْ + قُلْ فَمَنُ
يَّمْلِكُ لَكُمْ مِّنَ اللّهِ شَيْئًا إِنْ أَرَادَ بِكُمُ ضَرًّا أَوْ آَرَادَ بِكُمُ نَفْعَاء بَلْ
كَانَ اللهُ بِمَا تَعْمَلُونَ خَبِيرًا ﴿١١﴾ بَلْ ظَنْتُمْ أَنْ لَّنْ يَّنْقَلِبَ الرَّسُوْلُ
وَالْمُؤْمِنُونَ إِلَى أَهْلِيْهِمْ ابَدًا وَزُيِّنَ ذلِكَ فِىْ قُلُوبِكُمْ وَظَنْتُمْ ظَنَّ
السَّوْءِ ﴿ وَكُنْتُمْ قَوْمًا بُوْرًا (١٢) وَ مَنْ لَّمْ يُؤْمِنُ بِاللهِ وَرَسُوْلِهِ

86
Surah Al-Fath : 48 : 15 - 17
فَإِنَّا أَعْتَدْنَا لِلْكَفِرِيْنَ سَعِيْرًا ﴿١٣﴾ وَلِلْهِ مُلْكُ السَّمُوتِ وَالْأَرْضِ ـ
يَغْفِرُ لِمَنْ يَّشَآءُ وَيُعَذِّبُ مَنْ يَّشَآءُ، وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا ﴿١٤
Those of the Bedouins who remained behind will say to
you, "Our possessions and our families kept us busy,
(hence we could not accompany you in your journey to
Hudaibiyah). So, pray to Allah for our forgiveness."
They say with their tongues what is not in their hearts.
Say, "Then, who has power to avail you in any thing
against Allah, if He intends to do you harm, or intends
to do you good? Rather, Allah is fully aware of what
you do. [11] No, but you thought that the Messenger and
the believers would never ever return to their families,
and it seemed good to your hearts, and you thought an
evil thought and became a ruined people." [12] And if one
does not believe in Allah and His Messenger, then We
have prepared a blazing fire for the disbelievers. [13]
And to Allah belongs the kingdom of the heavens and
the earth. He forgives whomsoever He wills, and
punishes whomsoever He wills. And Allah is
Most-Forgiving, Very-Merciful. [14]
Related Considerations
Reference in this passage is to those Bedouin tribes who were invited
by Allah's Messenger
to join the party of 1400 Muslims who were
marching to Hudaibiyah but on one pretext or another, they requested to
be excused. This was narrated in part [1] of the story of Hudaibiyah.
According to some versions, some of those people later repented and
became sincere Muslims.
Verses 15 - 17
سَيَقُوْلُ الْمُخَلّفُونَ إِذَا انْطَلَقْتُمْ إِلَى مَغَانِمَ لِتَأْخُذُوْهَا ذَرُوْنَا نَتَّبِعُكُمُ
يُرِيِّدُوْنَ أَنْ يُعَدِّلُوا كَلَمَ اللهِ ، قُلْ لَّنْ تَتَبِعُوْنَا كَذلِكُمْ قَالَ اللهُ مِنْ
قَبْلُ ، فَسَيَقُوْلُوْنَ بَلْ تَحْسُدُوْنَنَاء بَلْ كَانُوا لَا يَفْقَهُوْنَ إِلَّ قَلِيْلًا
﴿١٥﴾ قُلْ لِلْمُخَلَّفِيْنَ مِنَ الْأَعَرَابِ سَتُدُعَوْنَ إِلَى قَوْمِ أُولِىُ بَأْسٍ
شَدِيْدٍ تُقَاتِلُوْنَهُمْ أَوْ يُسْلِمُوْنَ فَإِنْ تُطِيعُوا يُؤْتِكُمُ اللهُ أَجْرًا حَسَنَّا

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Surah Al-Fath : 48 : 15 - 17
وَإِنْ تَتَوَلَّوْا كَمَا تَوَلَّيْتُمُ مِّنُ قَبْلُ يُعَذِّبُكُمُ عَذَابًا أَلِيُمًا ﴿١٦﴾ لَيْسَ
عَلَى الْأَعْمَى حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَّلَا عَلَى الْمَرِيُضِ
حَرَجٌ، وَمَنْ يُطِعِ اللهَ وَرَسُوْلَهُ يُدْخِلُهُ جَنْتٍ تَجْرِىُ مِنْ تَحْتِهَا
الْآنُهُرُ وَمَنْ يَّتَوَلَّ يُعَذِّبُهُ عَذَابًا أَلِيُمًا ﴿١٧﴾
And those who remained behind will say, when you will
proceed to the spoils (of war) to receive them, "Let us
follow you." They wish to change the statement of Allah.
Say, "You shall not follow us. Allah had said like this
beforehand." Then they will say, "No, but you are
jealous of us." On the contrary, they do not understand
(the reality) but a little. [15] Say to those of the
Bedouins who remained behind, "You will be called
against a people possessed of strong fighting power; you
will have to fight them, or they will submit. So if you
obey, Allah will give you a good reward, and if you turn
away, as you had turned away before, He will punish
you with a painful punishment. [16] There is no blame
on the blind, nor is there any blame on the lame, nor is
there any blame on the sick. And whoever obeys Allah
and His Messenger, He will admit him to the gardens
beneath which rivers flow. And whoever turns away,
He will punish him with a painful punishment. [17]
Injunctions and Related Issues
The reference in this passage is to the incident which took place in the
7th year of Hijrah after the Holy Prophet
returned from Hudaibiyah.
When he intended to march on Khaibar, he took with him only those
sincere Muslims who were with him at Hudaibiyah and participated in
the Pledge of Ridwan. When Allah promised His Messenger the conquest
of Khaibar and great spoils, those Bedouin tribes who had contrived to
remain behind when the Holy Prophet
went for 'Umrah, requested the
Holy Prophet to be allowed to join the Muslim army, either because
they guessed that Khaibar would be conquered and they would receive a
good share of the booty, or because they perceived the divine blessings
bestowed on the Muslims as a result of the expedition of Hudaibiah' and
being remorseful on their wrong decision, they intended to join the new
يُرِيُدُونَ أَنْ يُبَدِّلُوا كَلَمَ :expedition. In response to their request, the Qur'an says
¿ "They wish to change the statement of Allah ... [48:15]" 'Allah's

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Surah Al-Fath : 48 : 15 - 17
statement' refers to the injunction that the right to participate in the
expedition of Khaibar and receiving a share in its spoils is reserved
exclusively for those sincere Muslims who were with the Holy Prophet
at Hudaibiyah. The same injunction is again referred to by saying, Jus
Allah had said like this beforehand .... [48:15]" It means that" قَالَ اللهُ مِنْ قَبْلُ
the injunction of restricting the right of participation in Khyber to the
participants of Hudaibiah had been revealed by Allah before the
revelation of these verses. However, this injunction is not available in the
Qur'an anywhere else. So the question is: how is it then correct to refer
this injunction as a 'statement of Allah' or as 'Allah has said like this'?
Answer to this question depends on understanding the different kinds of
the divine revelation which follow:
Divine Revelation is not restricted to the Qur'an; Many
injunctions are revealed without being a part of the Qur'an, and
Prophetic ahadith have also the status of being 'Allah's
injunctions'
Wahy [revelation] is divisible into two types: [1] Wahy Matluww or
recited revelation; and [2] Wahy Ghayr-Matluww or unrecited revelation.
Wahy Matluww refers to the Qur'an - the words and meanings of which
are both from Allah. Wahy Ghayr-Matluww refers to the Hadith of the
Holy Prophet
- the wordings of which are from the Holy Prophet
and the meanings of which are from Allah (See Ma'ariful Qur'an: Vol. 2/570).
Wahy Ghayr-Matluww, like Wahy Matluww, is one of the fundamental
sources of Islamic injunctions.
With this juristic principle in mind, scholars have explained that the
restrictive injunction made to the participants of Hudaibiyah is nowhere
asserted explicitly in the Qur'an or Wahy Matluww. However, it was
made for them to the Holy Prophet " through Wahy Ghayr-Matluww on
his way to Hudaibiyah to which the Qur'an refers by the phrases
Kalamullah (the statement of Allah) and galallah (Allah said). From this
a general juristic rule may be deduced that the injunctions entrenched in
ahadith sahihah [Authentic Prophetic Traditions] have the status of
being 'Allah's statement'and 'Allah's saying'. These verses are sufficient to
unmask the deviation of those who turned aside from the truth by
refusing to accept ahadith as a religious authority.

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Surah Al-Fath : 48 : 15 - 17
Some people have tried to argue that the restrictive injunction is
found in the Qur'an itself, that is in verses 18 and 19 of this very Surah
"so He sent down tranquillity upon them, and rewarded them with a
well-nigh victory, and many spoils that they would receive." This verse
was revealed in the beginning of the journey to Hudaibiah, and
"well-nigh victory" refers, according to consensus of Qur'anic scholars, to
the victory of Khaibar. Thus the phrases Kalamullah (the statement of
Allah) and qalallah (Allah said) could refer to verses 18 and 19, and it is
not necessary that it is construed as an injunction conveyed through
Wahy Ghayr-Matluww. But this argument is misconceived because verse
18 and 19 contain a promise that the participants of Hudaibiah would
receive many spoils in the victory of Khaibar, but it is nowhere mentioned
in these verses that these spoils will be restricted to the participants of
Hudaibiah and no one else will participate in them. Therefore, No doubt,
this restriction was made by Wahy Ghayr-Matluww or the Hadith of the
Holy Prophet which is meant by the Qur'anic phrases Kalamullah and
galallāh.
Some people have applied the words, 'the statement of Allah'
occurring in verse 15 to verse 83 of Surah At-Taubah:
فَاسْتَأْذَنُوُكَ لِلْخُرُوُجِ فَقُلُ لَّنْ تَخْرُجُوا مَعِىَ ابَدًا وَّلَنْ تُقَاتِلُوا مَعِىَ عَدُوًّا ﴿ إِنَّكُمْ
رَضِيتُمُ بِالْقُعُوُدِ أَوَّلَ مَرَّةٍ
They sought disorder even earlier and tried to upset matters for
you, until the Truth arrived and the will of Allah prevailed,
though they disliked it. [Surah Taubah: 48]
This is not true, because the verses of Surah At-Taubah pertain to the
battle of Tabuk which took place in the 9th year of Hijrah whereas the
expedition of Khaibar took place two years earlier in the 7th year of
Hijrah (Qurțubi; and others).
say: 'You shall not follow us' - 48:15".) In this clause, the ... ") قُلْ لَّنُ تَتْبِعُوُنَا
laggards who contrived to be left behind are emphatically told that they
could not be allowed to march against the Jews of Khaibar and partake of
the booty. However, this prohibition is restricted to the expedition of
Khaibar, but in the near future they would be allowed to fight other
battles. This is the reason why from among the laggards, the tribes of
Muzainah and Juhainah later on fought in the company of the Holy

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Surah Al-Fath : 48 : 15 - 17
Prophet
É (al-Ruh citing from al-Bahr; Bayan).
Some of the Laggards Repent and Become Sincere Muslims
All the laggards that did not march towards Hudaibiyah were
prohibited from taking part in the expedition of Khaibar, whereas not all
of them were hypocrites, some were sincere Muslims. And some at that
particular time were hypocrites, but later on, through the Grace of Allah,
they became sincere Muslims. Verse [16] consoles and comforts the
laggards that though, because of Allah's promise made to the participants
of Hudaibiyah, they cannot be allowed to take part in the expedition of
Khaibar, yet in the near future the sincere Muslims would be called upon
to fight against much more powerful enemies. Thus the Qur'an predicts
You will be called against a people"سَتُدُعَوُنَ إِلَى قَوْمٍ أُولِىُ بَأْسٍ شَدِيْدٍ تُقَاتِلُوْنَهُمْ أَوْ يُسْلِمُوْنَ
possessed of strong fighting power; you will have to fight them, or they
will submit". (48:16)
We need to bear in mind the verse foretells that they will be invited to
take part in battles that will be fought against a formidable militant
nation. Islamic history bears ample testimony to the fact that this
prediction was not fulfilled during the lifetime of the Holy Prophet .
There are several reasons for this. First of all, though battles did take
place during the lifetime of the Holy Prophet
after the expedition of
Khaibar, there is no proof that the Holy Prophet
called upon the
Bedouins to fight. Secondly, after that no battle took place with such a
nation whose fighters were so brave, chivalrous and formidable as the
Qur'an describes. Although in the battle of Tabuk the encounter was with
a formidable force, neither is there any evidence that the Bedouins were
invited to fight, nor did any actual fighting take place in Tabuk, because
Allah had infused terror in the minds of the opponents, and they did not
turn up. As far as the battle of Hunain is concerned, there is no proof of
their being invited, nor was the opponent so powerful. Therefore, some of
the leading scholars of Tafsir express the view that the prediction in the
verse refers to the fierce and protracted wars with the Byzantine and
Iranian empires which took place during the reign of Sayyidna Al-Faruq-
ul-A‘zam 4
(Ibn 'Abba, 'Ata, Mujahid, Ibn Abi Laila, and Hasan in Qurtubi').
Sayyidna Rafi' Ibn Khadij 4% says: " We read this verse in the Qur'an in
which the word 'qawm' (people) occurs, but we did not know to which
'qawm' reference is made, until after the Holy Prophet 5 when Abu Bakr

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Surah Al-Fath : 48 : 18 - 21
Şiddiq
took over the reign of Caliphate and invited us to take up arms
against Banu Hanifah, the people of Yamamah, that is, Musailimah
Al-Kadhdhab. So we thought the Qur'an refers to this 'qawm' (people)."
However, there is no conflict or contradiction between these views. The
word 'qawm' (people) could comprehend all these nations. Having cited all
these views, Imam Qurtubi asserts that this verse confirms the legitimacy
of the Caliphate of Sayyidna Abu Bakr and Sayyidna 'Umar cce. The
Qur'an itself asserts in the above-quoted verse their calling upon the
people to fight.
("you will have to fight them, or they will submit ... ") تُقَاتِلُونَهُمُ اَوْ يُسْلِمُوْنَ
According to the qira'ah (reading) of Sayyidna 'Ubaiyy 4
e in the second
disjunctive clause (' , au yuslimu the nun has been omitted.
Therefore, Imam Qurtubi takes the disjunctive particle au originally
standing for "or" in the sense of hatta (until). In other words, the fighting
will carry on with that nation until they surrender - whether by
embracing Islam or by submitting to the Islamic rule.
There is no blame on the blind, nor is there any) لَيْسَ عَلَى الْأَعْمَى حَرَجٌ
blame on the lame, nor is there any blame on the sick ... 48:17) Sayyidna
Ibn 'Abbas 4
e reports that when some sincere Muslimss who were
وَإِنْ تَتَوَلَّوا:16 physically unable to fight read the concluding clause of verse
And if you turn away, as you had turned" كَمَا تَوَلَّيْتُمُ مِّنُ قَبْلُ يُعَذِّبُكُمُ عَذَابًا أَلِيُمًا
away before, He will punish you with a painful punishment. [48:16]" they
expressed their concern about the warning. Verse [17] was revealed to
exempt them from the injunction of jihad. These people included blind,
lame or sick persons (Qurtubi). And Allah knows best!
Verses 18 - 21
لَقَدْ رَضِىَ اللهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ
مَافِىُ قُلُوُبِهِمُ فَنْزَلَ السَّكِيْنَةَ عَلَيْهِمْ وَأَنَّابَهُمْ فَتْحًا قَرِيْبًا (١٨)
وَّمَغَانِمَ كَثِيْرَةً يَّأْخُذُوْنَهَا وَكَانَ اللهُ عَزِيْزًا حَكِيْمًا ﴿١٩﴾ وَعَدَكُمُ
اللَّهُ مَغَانِمَ كَثِيْرَةً تَأْخُذُوْنَهَا فَعَجَّلَ لَكُمُ هذِهٍ وَكَفَّ أَيْدِىَ النَّاسِ
عَنْكُمُ وَلِتَكُونَ آيَةً لِّلْمُؤْمِنِيْنَ وَيَهْدِيَكُمُ صِرَاطًا مُسْتَقِيْمًا ﴿٢﴾

92
Surah Al-Fath : 48 : 18 - 21
وَّأُخْرِى لَمْ تَقْدِرُوْا عَلَيْهَا قَدْ أَحَاطَ اللهُ بِهَاء وَكَانَ اللهُ عَلَى كُلِّ
شَىْءٍ قَدِيْرًا ﴿٢١﴾
Allah was pleased with the believers when they were
pledging allegiance with you by placing their hands in
your hands under the tree, and He knew what was in
their hearts, so He sent down tranquility upon them,
and rewarded them with a well-nigh victory, [18] and
many spoils that they would receive. And Allah is
Mighty, Wise. [19] Allah had promised you many spoils
that you would receive, so He gave these to you sooner,
and stopped the hands of the people from (harming)
you. And (He did this) so that it becomes a sign for the
believers, and so that He guides you to the right path.
[20] And (there are) other (victories) that have not come
within your power as yet, (but) Allah has encompassed
them. And Allah is Powerful over every thing. [21]
Commentary
Allah was pleased with the) لَقَدُ رَضِىَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ
believers when they were pledging allegiance with you by placing their
hands in your hands under the tree, ... 48:18). The reference in this verse is
to the same pledge that was given at Hudaibiyah and which was referred
to earlier in verse 10. Verse [18] reinforces verse [10.]. In verse [18] Allah
announces that those sincere participants who took this solemn oath have
obtained His pleasure. Therefore, the oath came to be known as
baiat-ur-Ridwan (that is, the pledge that earned Allah's pleasure). The
purpose of this is to compliment the participants of the allegiance and to
emphasise the obligation of fulfilling the covenant. It is recorded in
Bukhari and Muslim on the authority of Sayyidna Jabir 4ee that on the
day of Hudaibiyah, the companions were 1400 people, and the Holy
Prophet said to them:ِأنْتُمُ خَيْرُ أَهْلِ الأَرْض"You are the best of people living
on the surface of the earth." It is recorded in Muslim on the authority of
Umm Bishr رضى الله عنها that the Holy Prophet
لاَ يَدْخُلُ النَّارَ أَحَدٌ مِمَّنٌ ,has said
None of those who swore fealty under the tree will enter the" بَايَعَ تَحْتَ الشَّجَرَةِ
Fire" (Mazhari). Therefore, the participants of this allegiance are like the
participants of the battle of Badr. The Qur'an and Hadith give glad
tidings of Allah's pleasure and Paradise to the participants of the battle of
Badr. Likewise the sources give glad tidings of Allah's pleasure and

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Surah Al-Fath : 48 : 18 - 21
Paradise to the participants of bai at-ur-Ridwan. These tidings bear
testimony to the fact that these sincere participants meet their end in the
state of faith, righteousness, and with deeds that please Allah, because
this announcement of Allah's pleasure guarantees that.
Vilification of, and Finding Fault with, the Noble Companions
Prohibited
Tafsir Mazhari says that the noble Companions are among the best of
the Prophet's
« followers, and as such Allah has announced forgiveness
of their sins, shortcomings and slips - if they committed any. Therefore, it
is against the declaration of this verse to investigate into those of their
deeds that are not laudable, and to make it a subject of debate. It is also a
crystal clear denunciation of the attitude of Rawafid, the Shi'ites, who
reject the legitimacy of the caliphs Abu Bakr, 'Umar and 'Uthman, cpe and
vilify them and other blessed Companions - condemning them as
unbelievers and hypocrites.
The Tree of Ridwan
The tree that is mentioned in this verse refers to mimosa arabica or
the gum-acacia tree. It is reported that after the Holy Prophet
some
people used to take walk there and perform salah. Sayyidna 'Umar
came to know about this and feared that the future generation lacking in
knowledge might start worshipping the very tree, as it happened in the
past generations. Therefore, he had the tree felled. However, it is recorded
in Bukhari and Muslim on the authority of Sayyidna Tariq Ibn
'Abdur-Rahman 4% who reports: "I once went for Hajj, and I passed by
some people who had gathered in a place and were performing salah. I
asked them: 'Which mosque is this?'. They replied: "This is the tree under
which the Holy Prophet :
took bai'at-ur-Ridwan.' After that I went up
to Sayyidna Said Ibn Muşayyab &
and narrated this incident to him.
He said: 'My father was one of those who participated in
bai'at-ur-Ridwan. He said to me that when he went to Makkah the
following year he looked for the tree, but could not find it.' Then Sayyidna
Said Ibn Muşayyaba
added: 'Companions who participated in
bai at-ur-Ridwan at the hands of the Holy Prophet % themselves are
unaware of the location of the tree, but it is strange that you should know
about it. Are you more knowledgeable than they are?'" (Ruh-ul-Ma'ani). This
goes to show that later on people must have determined conjecturally -

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Surah Al-Fath : 48 : 18 - 21
based on incomplete and doubtful evidence - about a particular tree that
it was the tree under which the pledge was taken. As a result, they
frequented the place and performed salah. Sayyidna 'Umar 4ee knew that
it was not the real tree. Then he apprehended people's involvement in
shirk. Therefore, he had the tree felled.
Conquest of Khaibar
Khaibar is the name of a province which comprises many settlements,
fortresses and gardens (Mazhari). Verse 18 refers to the victory of Khaibar
by saying, وَاَنَّابَهُمْ فَتْحاً قَرِيبًا"and rewarded them with a well-nigh victory,".
There is consensus of the scholars on that 'well-nigh victory' in this verse
means the victory of Khaibar which occurred after returning from
Hudaibiyah. According to some versions, the Holy Prophet
stayed in
Madinah after returning from Hudaibiyah only for ten days, and
according to other versions, he stayed for twenty days. Then he marched
against Khaibar. According to Ibn Ishaq's version, he returned to
Madinah in the month of Dhulhijjah and set out for Khaibar in the
month of Muharram in the 7th year of Hijrah.
Khaibar was conquered in the month of Safar in the 7th year of
Hijrah. This is reported by Waqidi's Maghazi. According to Hafiz Ibn-
Hajar, this is the preferred opinion. (Tafsir Mazhari)
In any case, this shows that the conquest of Khaibar took place many
days after the march to Hudaibiyah. According to consensus of scholarly
opinion, Surah Al-Fath was revealed in the course of his return journey
from Hudaibiya. However, there is a difference of opinion whether the
Surah was revealed in its entirety or some of its verses were revealed
later. If the first view is preferred, then the conquest of Khaibar is a
prophecy that Muslims will definitely achieve and is described in past
perfect tense to denote that it is as certain as an event that has already
happened in the past. If the second view is preferred, it is possible that
these verses were revealed after the conquest of Khaibar. Allah knows
best!
and many spoils that they would receive ... 48:19) This) وَمَغَانِمَ كَثِيرَةً يَّأْخُذُوْنَهَا
clause refers to the great booty that fell into the hands of Muslims during
the conquest of Khaibar.
Allah had promised you many) وَعَدَكُمُ اللهُ مَغَانِمَ كَثِيرَةً تَأْخُذُوْنَهَا فَعَجَّلَ لَكُمُ هذِهٍ

95
Surah Al-Fath : 48 : 18 - 21
spoils that you would receive, so He gave these to you sooner - 48:20). The
phrase "many spoils" mentioned here refers to the sizeable spoils that fell
into the hands of Muslims in the conquests which followed the victory at
Khaibar, in the rest of Arabia and the neighbouring countries. This verse
embodies a prophecy that Muslims will achieve other great victories after
the victory of Khaibar, and in consequence many spoils until the end of
the world. However, before those numerous conquests, the conquest of
Khaibar was given first, the spoils of which were reserved by Allah
exclusively for the participants of Hudaibiyah. But the spoils to be
achieved in all the next conquest would be common to all. This shows that
the injunction of reserving the right of participating in Khaibar is not laid
down explicitly in these verses. That injunction was laid down, as detailed
earlier, in a separate category of revelation, that is, in the unrecited
revelation. The Holy Prophet
acted upon the injunction and imparted
its knowledge to the noble Companions.
and stopped the hands of the people from ... ) وَكَفَّ أَيْدِىَ النَّاسِ عَنْهُمْ
(harming) you. ... 48:20). This refers to the unbelievers of Khaibar. In this
battle, Allah did not allow them the opportunity to show much strength or
force. Imam Baghawi says that the tribe of Ghatafan was the ally of the
Jews of Khaibar. When it heard of the Holy Prophet's march against the
Jews of Khaibar, it equipped itself with heavy arms to defend the Jews.
But Allah infused terror into their minds, and they were worried that if
they went forward, it was possible that a Muslim army might attack their
homes in their absence. As a result, they got cold feet and did not have
the courage to proceed (Mazhari).
And (He did this) so that He guides you to the ... ) وَيَهْدِيَكُمُ صِرَاطًا مُسْتَقِيْمًا
right path .... 48:20) It is clarified earlier (in the commentary on verse 2 of
this Surah that there are several degrees of guidance. From that point of
view, they were all already guided on the straight path. Here it refers to
the degree of guidance which they had not yet attained, that is, full
reliance on Allah and increase in the power of faith.
And (there are) other (victories) that) وَأُخْرِى لَمُ تَقْدِرُوا عَلَيْهَا قَدْ أَحَاطَ اللهُ بِهَا
have not come within your power as yet, (but) Allah has encompassed
them .... " (48:21). This verse embodies a prophecy that Muslims will achieve
many more great victories after the victory of Khaibar. But Allah says
that they were unable to achieve them at that time; they would happen in

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Surah Al-Fath : 48 : 22 - 26
future. Among these victories, Makkah was the first one to be achieved.
Therefore, some scholars refer this to the victory of Makkah. However, the
wordings are general and refer to all the victories that will be achieved
till the end of the world (Mazhari).
Verses 22 - 26
وَلَوْ قَاتَلَكُمُ الَّذِيْنَ كَفَرُوْا لَوَلَّوُا الْأَدْبَارَ ثُمَّ لَا يَجِدُونَ وَلِيًّا وَّ لَا
نَصِيْرًا ﴿٢٢﴾ سُنَّةَ اللَّهِ الَّتِىُ قَدْ خَلَتْ مِنْ قَبْلُ مجٍ وَلَنْ تَجِدَ لِسُنَّةِ
اللَّهِ تَبْدِيَّلًا ﴿٢٣﴾ وَهُوَالَّذِىُ كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمُ عَنْهُمُ
بِبَطْنِ مَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ ، وَكَانَ اللهُ بِمَا تَعْمَلُوْنَ
بَصِيرًا ﴿٢٤) هُمُ الَّذِيْنَ كَفَرُوْا وَصَدُّوْكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ
وَالْهَدْىَ مَعْكُوُفًا أَنْ يَّبْلُغَ مَحِلَّهُ وَلَوْلَا رِجَالٌ مُّؤُمِنُونَ وَنِسَآءٌ
مُؤْمِنْتْ لَّمْ تَعْلَمُوُهُمْ أَنْ تَطَهُوُهُمْ فَتُصِيْبَكُمُ مِّنْهُمُ مَّعَرَّةٌ بِغَيْرِ عِلْمٍّ
لِيُدْخِلَ اللّهُ فِىٌ رَحْمَتِهِ مَنْ يَّشَآءُ لَوْ تَزَيِّلُوا لَعَذَّبْنَا الَّذِيْنَ كَفَرُوْا
مِنْهُمُ عَذَابًا أَلِيمًا ﴿٢٥﴾ ◌ِذْجَعَلَ الَّذِيْنَ كَفَرُوا فِىْ قُلُوبِهِمُ الْحَمِيَّةَ
حَمِيَّةَ الْجَاهِلِيَّةِ فَانْزَلَ اللَّهُ سَكِيْنَتَهُ عَلىَ رَسُوْلِهِ وَعَلَى الْمُؤْمِنِيْنَ
وَاَلْزَمَهُمُ كَلِمَةَ التَّقُوَى وَكَانُوُآ أَحَقَّ بِهَا وَاَهُلَهَا ، وَكَانَ اللّه بِكُلّ
شَىْءٍ عَلِيْمًا ﴿٢٦﴾
And had the disbelievers fought you, they would have
certainly turned their backs, then they would have
found neither a supporter nor a helper - [22] - according
to the consistent practice of Allah that went on since
before, and you will never find a change in Allah's
consistent practice. [23] And He is the One who
restrained their hands from you and your hands from
them in the valley of Makkah after He had let you
prevail over them, and Allah is watchful over what you
do. [24] They are those who disbelieved and prevented
you from the Sacred Mosque (Al-Masjid-ul-Haram), and

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Surah Al-Fath : 48 : 22 - 26
(prevented) the sacrificial animals that were detained
from reaching their due place. And (Allah would have
allowed you to fight,) had there not been believing men
and believing women whom you did not know that you
might have trampled them, and thus an embarrassing
situation might have befallen you because of them
unknowingly, (but this was avoided) so that Allah may
admit to His mercy whom He wills. And if they (the
believing men and women) had been separate (from
disbelievers), We would surely have punished those of
them who disbelieved with a painful punishment. [25]
When the disbelievers developed in their hearts
indignation, the indignation of ignorance; then Allah
sent down tranquility from Himself upon His
Messenger and upon the believers, and made them stick
to the word of piety, and they were very much entitled
to it, and competent for it. And Allah is All-Knowing
about every thing. [26]
Commentary
in the valley of Makkah ... ) The Arabic word used here is ... ) بِبَطْنِ مَةَ
batn which means 'belly' and in relation to a city, it refers to its center.
However, in the present context it is used for Hudaibiyah, because of its
close proximity to Makkah. This supports the Hanafi view that some parts
of Hudaibiyah are included in the haram. The relevant details may be
found in our commentary on the verse 2:196.
and thus an embarrassing situation might have) فَتُصِيبَكُمُ مِّنْهُمُ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ
befallen you because of them unknowingly .... 48:25): According to some
authorities on lexicology ma'arrah connotes "sin"; according to others it
means "harm"; and other authorities say it denotes "shame" or
"embarrassment". In this context, apparently the last meaning appears to
be apt. There was a nucleus of Muslims in Makkah and if the fight had
broken out, Muslim army would have unwittingly killed their own Muslim
brethren in faith, thereby causing great injury to their own cause, and
incurring obloquy and opprobrium for themselves.
Natural Safeguard of the Noble Companions against Mistakes
Imam Qurtubi says that if a Muslim unknowingly kills another
Muslim, it is not a sin or crime. It is, however, certainly a source of shame,
embarrassment and regret. Since it is a Qatl Khata', the laws of diyah
[blood-wit] will apply. Allah has protected the noble Companions against

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Surah Al-Fath : 48 : 22 - 26
this as well. This shows the noble Companions are not infallible like the
prophets of Allah, but Allah has in general terms safeguarded them in a
natural way against mistakes which would be a cause of embarrassment,
obloquy and opprobrium to them.
so that Allah may admit to His mercy whom He) لِيُّدُخِلَ اللَّهُ فِىٌ رَحُمَتِهِ مَنْ يَّشَآءُ
wills ... 48:25): It means that Allah infused patience in Muslims on this
occasion to avoid war, because He knew that many people in future would
embrace Islam on whom His mercy will be showered. Similarly the
nucleus of Muslims who were detained in Makkah will also receive a large
share of His mercy.
rt (And if they [the believing men and women] had been separate,
[from disbelievers], We would surely have punished those of them who
disbelieved .... 48:25) Lexically, the word tazayyul denotes 'separation'. The
sense is that if Muslims detained in Makkah had been separate and
distinct from the unbelievers, the Muslims coming from Madinah would
have been able to save them in case of war, and Allah would have had
the disbelievers punished then and there, because that was the demand
of their attitude. However, the Makkan society at that time was a mixed
society - helpless Muslim men and women and non-Muslims were living
together. The Muslims were indistinguishable from non-Muslims. If
fighting had broken out, there would have been no way to save the
Muslims. Therefore, Allah averted the war.
and made them stick to the word of) وَاَلْزَمَهُمُ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَاَهُلَهَا
piety, and they were very much entitled to it, and competent for it -
48:26)". The construction kalimat-at-taqwa connotes the word of the pious
persons, that is, the Kalimah of Tauhid and Risalah whereby a person
declares his faith in Allah's Oneness and in the Messengership of
Sayyidna Muhammad . It is named here as 'word of piety' because this
word is the foundation of piety, righteousness and right conduct. The
noble Companions here are said to have better right to it and more
worthy of it, and thus Allah exposed and unmasked those people who
accused them of infidelity and hypocrisy. Allah asserts that the noble
Companions are more worthy of the word of Islam and better entitled to
it, and thus made them adhere to it firmly, whereas the wretched
evil-minded people refuse to acknowledge their value and entitlement.

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Surah Al-Fath : 48 : 27 - 29
Verses 27 - 29
لَقَدُ صَدَقَ اللهُ رَسُوْلَهُ الرُّءُيَا بِالْحَقَِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ
شَآءَ اللهُ امِنِيْنَ امُحَلِّفِيْنَ رُءُ وسَكُمُ وَمُقَصِّرِيُنَ ا لَاتَخَافُونَ ﴿ فَعَلِمَ
مَالَمْ تَعْلَمُوا فَجَعَلَ مِنْ دُوْنِ ذلِكَ فَتْحًا قَرِيْبًا ﴿٢٧) هُوَالَّذِىُّ أَرْسَلَ
رَسُوْلَةُ بِالْهُدِى وَدِيْنِ الْحَقِّ لِيُظْهِرَةُ عَلَى الدِّيْنِ كُلِّهِ وَكَفَى بِاللهِ
شَهِيدًا ﴿ٌ﴾ مُحَمَّدٌ رَّسُولُ اللهِ ، وَالَّذِيْنَ مَعَةً أَشِدَّاءُ عَلَى الْكُفَّارِ
رُحَمَآءُ بَيْنَهُمُ تَرْهُمُ رُّعًا سُجَّدًا يَّيْتَغُونَ فَضْلًا مِّنَ اللهِ وَرِضُوَانًا،
سِيْمَاهُمُ فِىُ وُجُوهِهِمْ مِّنُ آثَرِ السُّجُوُدِ * ذلِكَ مَثَلُهُمُ فِى الْتَّوْرِيةِ صَلٍ
وَ مَثَلُهُمُ فِى الْإِنْجِيْلِ ◌َ كَزَرْعٍ اَخْرَجَ شَطْاَهْ فَازَرَهُ فَاسْتَغْلَظَ
فَاسْتَوَى عَلىْ سُوْقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيُظَ بِهِمُ الْكُفَّارَ وَعَدَ اللهُ
الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحتِ مِنْهُمُ مَّغْفِرَةً وَاَجْرًا عَظِيمًا ﴿٢٩﴾
Indeed, Allah has made true to His Messenger the dream
(shown) with truth: You will most definitely enter the
Sacred Mosque inshaallah (if Allah wills,) peacefully,
with your heads shaved, and your hairs cut short,
having no fear. So He knew what you did not know, and
He assigned before that a well-nigh victory. [27] He is
the One who has sent His Messenger with Guidance and
the religion of truth, so that He makes it prevail over
all religions. And Allah suffices as a witness. [28]
Muhammad is the messenger of Allah, and those who
are with him are hard against the disbelievers,
compassionate among themselves; you will see them
bowing down in Ruku', prostrating in Sajdah, seeking
bounty from Allah and (His) good pleasure; their
distinguishing feature is on their faces from the effect
of Sajdah (prostration). This is their description in the
Torah; and their description in the Injil is: like a sown
crop that brings forth its shoot, then makes it strong,
then it grows thick and stands straight on its stem,
looking good to the farmers, - so that He may enrage the
disbelievers through them. Allah has promised
forgiveness and a huge reward to those of them who

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Surah Al-Fath : 48 : 27 - 29
believe and do good deeds. [29]
Recapitulation of the Event of Hudaibiyah
When the Peace Treaty of Hudaibiyah was completed, it was decided
that the Muslims would not enter Makkah that year, and would return to
Madinah without performing 'Umrah. They were highly upset at this,
because the blessed Companions' determination to perform 'Umrah was
on account of the Holy Prophet's
¿ vision, which is also a kind of
revelation. The fact that everything was apparently happening contrary
to the vision, they could not understand how the Holy Prophet's
journey had served its purpose. Some of the noble Companions, as a
result, began to doubt, God forbid!, whether the vision was not fulfilled.
The non-believers and hypocrites, on the other hand, taunted the
believers that their Prophet's dream was not translated into reality. At
this, the current set of verses was revealed (Transmitted by Baihaqi and others
from Mujahid).
Indeed, Allah has made true to His) لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّهُيَا بِالْحَقِّ
Messenger the dream (shown) with truth ... 48:27). Sidq [truth] is,
lexically, the antonym of kidhb [lie or falsehood]. Both these words are
used for statements. If a statement is conformable to existing fact or
reality, it is sidq. If it lacks accord with fact or reality, it is kidhb.
Sometimes this word is used in relation to actions. In that case the word
رِجَالٌ صَدَقُوا مَا ,[33:23] connotes the realization of an action, as for instance in
aty ndale (Among the believers are men who were true to their covenant
with Allah ;... ). In this case the word sidq takes two grammatical objects,
as in this verse the first object of the verb sadaqa is rasūlahu and its
second object is ru'ya. The verse says that Allah has made true the dream.
Here the event that was to take place in future has been expressed in the
past perfect tense because of its certainty of occurrence. A reinforcing
context that this event is definitely going to take place in future is
expressed in energetic aorist thus: ◌َلَتَدُخُلُنَّ الْمَسُجِدَ الْحَرَام"You will most
definitely enter the Sacred Mosque." (The construction under analysis
la-tadkhulu-nna is made up of the following constituents: The
corrobarative la is prefixed to the aorist denoting "Certainly" + the
doubled energertic or corrobatative nun reinforcing the sense of "most
definitely" appended as a suffix to the future tense tadkhulu "you shall
most definitely enter"). That is to say, the vision you had seen that you