Surat
Al-Fatĥ (The Victory) - سورة الفتح
[In
the Name of ALLAH, the ENTIRELY MERCIFUL, the ESPECIALLY MERCIFUL]
48:1
إِنَّا فَتَحْنَا
لَكَ فَتْحًا مُّبِينًا
Pronunciation
Inna
fatahna laka fathanmubeena
Translation
Indeed,
We have given you, [O Muhammad], a clear conquest
Tafsir al-Jalalayn
Verily
We have given you, We have ordained [for you] the conquest (fath) of Mecca, and
other places in the future by force, as a result of your struggle, a clear
victory, [one that is] plain and manifest;
لِّيَغْفِرَ لَكَ
اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ
وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا
Pronunciation
Liyaghfira
laka Allahu mataqaddama min thanbika wama taakhkhara wayutimmaniAAmatahu
AAalayka wayahdiyaka siratan mustaqeema
Translation
That
Allah may forgive for you what preceded of your sin and what will follow and
complete His favor upon you and guide you to a straight path
Tafsir al-Jalalayn
that
God may forgive you, by virtue of your struggle, what is past of your sin and
what is to come, of it, so that your community might then desire to struggle
[like you] — this [verse] also constitutes a justification of the [concept of
the] infallibility (‘isma) of prophets, peace be upon them, against sin, by way
of a definitive rational proof (the lām [in li-yaghfira, ‘that He may forgive’]
is for [indicating] the ultimate reason [for the conquest], so that the content
[of this latter statement] constitutes an effect and not the cause), and that
He may perfect, by way of the mentioned victory, His favour to you and guide
you, thereby, to a straight path, upon which He will confirm you — and this
[straight path] is the religion of Islam;
وَيَنصُرَكَ
اللَّهُ نَصْرًا عَزِيزًا
Pronunciation
Wayansuraka
Allahu nasranAAazeeza
Translation
And
[that] Allah may aid you with a mighty victory.
Tafsir al-Jalalayn
and
that God may grant you, therein, a mighty victory, one of glory, involving no
humiliation.
هُوَ الَّذِي
أَنزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَّعَ
إِيمَانِهِمْ ۗ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ
عَلِيمًا حَكِيمًا
Pronunciation
Huwa
allathee anzala assakeenatafee quloobi almu/mineena liyazdadoo eemanan
maAAaeemanihim walillahi junoodu assamawatiwal-ardi wakana Allahu AAaleeman
hakeema
Translation
It
is He who sent down tranquillity into the hearts of the believers that they
would increase in faith along with their [present] faith. And to Allah belong
the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise.
Tafsir al-Jalalayn
He
it is Who sent down the spirit of Peace, [Divine] reassurance, into the hearts
of the believers, that they might add faith to their faith, by way of [their
embracing of] the legal stipulations of religion: for every time He revealed
one [of these], they would believe in it — including the [command to] struggle.
And to God belong the hosts of the heavens and the earth, and so if He wanted
to bring victory to His religion by means of others, He would have done so. And
God is ever Knower, of His creatures, Wise, in His actions, in other words, He
is ever possessed of such attributes;
لِّيُدْخِلَ
الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ
خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ ۚ وَكَانَ ذَٰلِكَ
عِندَ اللَّهِ فَوْزًا عَظِيمًا
Pronunciation
Liyudkhila
almu/mineena walmu/minatijannatin tajree min tahtiha al-anharukhalideena feeha
wayukaffira AAanhum sayyi-atihimwakana thalika AAinda Allahi fawzan AAatheema
Translation
[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 Allah, a great attainment -
Tafsir al-Jalalayn
so
that He may admit (li-yudkhila is semantically connected to an omitted clause,
that is to say, amara bi’l-jihād, ‘He has enjoined the struggle [so that He may
admit]’) the believing men and believing women into gardens underneath which
rivers flow, wherein they will abide, and that He may absolve them of their
misdeeds; for that, in God’s sight, is a supreme triumph;
وَيُعَذِّبَ
الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ الظَّانِّينَ
بِاللَّهِ ظَنَّ السَّوْءِ ۚ عَلَيْهِمْ
دَائِرَةُ السَّوْءِ ۖ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ
وَأَعَدَّ لَهُمْ جَهَنَّمَ ۖ وَسَاءَتْ
مَصِيرًا
Pronunciation
WayuAAaththiba
almunafiqeena walmunafiqatiwalmushrikeena walmushrikati aththanneenabillahi
thanna assaw-iAAalayhim da-iratu assaw-i waghadiba AllahuAAalayhim walaAAanahum
waaAAadda lahum jahannama wasaat maseera
Translation
And
[that] He may punish the hypocrite men and hypocrite women, and the polytheist
men and polytheist women - those who assume about Allah an assumption of evil
nature. Upon them is a misfortune of evil nature; and Allah has become angry
with them and has cursed them and prepared for them Hell, and evil it is as a
destination.
Tafsir al-Jalalayn
and
so that He may chastise the hypocrites, men and women, and the idolaters, men
and women, and those who make evil assumptions about God (read al-saw’ or
al-sū’, ‘evil’, in all three places); they assumed that He will not assist
Muhammad (s) and the believers. For them will be an evil turn of fortune, by
way of abasement and chastisement; and God is wroth with them, and He has
cursed them, He has banished them [far from His mercy], and has prepared for
them Hell — and it is an evil destination!, [an evil] place to return to.
وَلِلَّهِ
جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ
عَزِيزًا حَكِيمًا
Pronunciation
Walillahi
junoodu assamawatiwal-ardi wakana Allahu AAazeezan hakeema
Translation
And
to Allah belong the soldiers of the heavens and the earth. And ever is Allah Exalted
in Might and Wise.
Tafsir al-Jalalayn
And
to God belong the hosts of the heavens and the earth; and God is ever Mighty,
in His kingdom, Wise, in His actions, in other words, He is ever possessed of
such attributes.
إِنَّا
أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا
Pronunciation
Inna
arsalnaka shahidanwamubashshiran wanatheera
Translation
Indeed,
We have sent you as a witness and a bringer of good tidings and a warner
Tafsir al-Jalalayn
Indeed
We have sent you as a witness, against your community at the Resurrection, and
a bearer of good tidings, to them in this world, and a warner, to threaten
those in it who do evil with [the punishment of] the Fire;
لِّتُؤْمِنُوا بِاللَّهِ
وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا
Pronunciation
Litu/minoo
billahi warasoolihiwatuAAazziroohu watuwaqqiroohu watusabbihoohu bukratan
waaseela
Translation
That
you [people] may believe in Allah and His Messenger and honor him and respect
the Prophet and exalt Allah morning and afternoon.
Tafsir al-Jalalayn
that
you may believe (li-tu’minū, may also here be read li-yu’minū, ‘that they may
believe’; and similarly read either the second person plural or the third
person plural in the next three instances) in God and His Messenger, and that
you may support Him (tu‘azzirūhu: a variant reading has tu‘azzizūhu) and revere
Him (the [third person suffixed] pronoun [-hu, ‘him’] may refer either to God
or to His Messenger) and glorify Him, that is, God, morning and evening.
إِنَّ الَّذِينَ
يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ
فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ
بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا
Pronunciation
Inna
allatheena yubayiAAoonakainnama yubayiAAoona Allaha yadu Allahifawqa aydeehim
faman nakatha fa-innama yankuthu AAalanafsihi waman awfa bima AAahada AAalayhu
Allahafasayu/teehi ajran AAatheema
Translation
Indeed,
those who pledge allegiance to you, [O Muhammad] - they are actually pledging
allegiance to Allah . The hand of Allah 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 Allah - He will give him a great reward.
Tafsir al-Jalalayn
Truly
those who pledge allegiance to you, the ‘Pledge of Beatitude’ (bay‘at
al-ridwān) given at al-Hudaybiyya, in fact pledge allegiance to God — this
[statement] is akin to: Whoever obeys the Messenger, verily obeys God [Q.
4:80]. The Hand of God is above their hands, [the hands] with which they
pledged allegiance to the Prophet, in other words, God, exalted be He, has
observed their pledge of allegiance and will requite them in accordance with
[their adherence to] it. So whoever reneges, [whoever] breaches the pledge,
reneges — [that is] the evil consequences of his breach will eventually be —
against his own soul; and whoever fulfils the covenant which he has made with
God, He will give him (fa-sa-yu’tīhi; or read fa-sa-nu’tīhi, ‘We will give
him’) a great reward.
سَيَقُولُ لَكَ
الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا
فَاسْتَغْفِرْ لَنَا ۚ يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِي
قُلُوبِهِمْ ۚ قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ اللَّهِ
شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا ۚ بَلْ كَانَ
اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا
Pronunciation
Sayaqoolu
laka almukhallafoona mina al-aAArabishaghalatna amwaluna waahloona
fastaghfirlana yaqooloona bi-alsinatihim ma laysa feequloobihim qul faman
yamliku lakum mina Allahi shay-an inarada bikum darran aw arada bikum
nafAAanbal kana Allahu bima taAAmaloona khabeera
Translation
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
Allah at all if He intended for you harm or intended for you benefit? Rather,
ever is Allah , with what you do, Acquainted.
Tafsir al-Jalalayn
Those
of the Bedouins who were left behind, around Medina — that is to say, those
whom God made to stay behind and not to accompany you when you had asked them
to set out with you for Mecca, fearing that Quraysh would attack you upon your
return, in the year of al-Hudaybiyya — will say to you, ‘Our possessions and
our families kept us occupied, [preventing us] from going forth with you. So
ask forgiveness for us!’, of God, for our failure to go forth with you. God,
exalted be He, exposes their mendacity by saying: They say with their tongues,
that is to say, in asking forgiveness, and in the preceding statement [of
theirs], what is not in their hearts, and so they are lying in the excuse which
they give. Say: ‘Who can (an interrogative meant [rhetorically] as a negation,
that is to say, ‘none [can]’) avail you anything against God should He desire
to cause you harm (read darran or durran) or desire to bring you benefit? Nay,
but God is ever Aware of what you do, in other words, He is ever possessed of
such an attribute.
بَلْ ظَنَنتُمْ
أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَىٰ أَهْلِيهِمْ أَبَدًا
وَزُيِّنَ ذَٰلِكَ فِي قُلُوبِكُمْ وَظَنَنتُمْ ظَنَّ السَّوْءِ وَكُنتُمْ قَوْمًا
بُورًا
Pronunciation
Bal
thanantum an lan yanqalibaarrasoolu walmu/minoona ila ahleehimabadan wazuyyina
thalika fee quloobikum wathanantumthanna assaw-i wakuntum qawman boora
Translation
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."
Tafsir al-Jalalayn
Nay
(bal in both instances marks a transition from one subject to another), but you
thought that the Messenger and the believers would never return to their
families, and that [thought] was adorned in your hearts, that is to say, [you
thought] that they would be annihilated by being slain and would not return,
and you thought evil thoughts, that [just mentioned], and other things, and you
were a ruined lot’ (būr is the plural of bā’ir), in other words, [a lot to be]
destroyed according to God for [having entertained] such [evil] thoughts.
وَمَن لَّمْ
يُؤْمِن بِاللَّهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَعِيرًا
Pronunciation
Waman
lam yu/min billahiwarasoolihi fa-inna aAAtadna lilkafireenasaAAeera
Translation
And
whoever has not believed in Allah and His Messenger - then indeed, We have
prepared for the disbelievers a Blaze.
Tafsir al-Jalalayn
And
whoever does not believe in God and His Messenger, We have prepared for the
disbelievers a blaze, a severe fire.
وَلِلَّهِ مُلْكُ
السَّمَاوَاتِ وَالْأَرْضِ ۚ يَغْفِرُ لِمَن
يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ ۚ وَكَانَ اللَّهُ
غَفُورًا رَّحِيمًا
Pronunciation
Walillahi
mulku assamawatiwal-ardi yaghfiru liman yashao wayuAAaththibuman yashao wakana
Allahu ghafooran raheema
Translation
And
to Allah belongs the dominion of the heavens and the earth. He forgives whom He
wills and punishes whom He wills. And ever is Allah Forgiving and Merciful.
Tafsir al-Jalalayn
And
to God belongs the kingdom of the heavens and the earth: He forgives whomever
He will and chastises whomever He will; and God is ever Forgiving, Merciful,
that is to say, He is ever possessed of the attributes mentioned.
سَيَقُولُ
الْمُخَلَّفُونَ إِذَا انطَلَقْتُمْ إِلَىٰ مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا
نَتَّبِعْكُمْ ۖ يُرِيدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّهِ ۚ قُل لَّن
تَتَّبِعُونَا كَذَٰلِكُمْ قَالَ اللَّهُ مِن قَبْلُ ۖ فَسَيَقُولُونَ
بَلْ تَحْسُدُونَنَا ۚ بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا
Pronunciation
Sayaqoolu
almukhallafoona itha intalaqtumila maghanima lita/khuthooha
tharoonanattabiAAkum yureedoona an yubaddiloo kalama Allahiqul lan
tattabiAAoona kathalikum qala Allahumin qablu fasayaqooloona bal tahsudoonana
bal kanoola yafqahoona illa qaleela
Translation
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 Allah . Say,
"Never will you follow us. Thus did Allah say before." So they will
say, "Rather, you envy us." But [in fact] they were not understanding
except a little.
Tafsir al-Jalalayn
Those,
mentioned, who were left behind will say, when you set forth after spoils,
namely, the spoils of Khaybar, in order to capture them, ‘Let us follow you’,
that we might [also] take a share of it. They desire, thereby, to change the
words of God (kalāma’Llāhi: a variant reading has kalima’Llāhi), in other
words, His promising of the spoils of Khaybar exclusively for those who were at
al-Hudaybiyya. Say: ‘You shall never follow us! Thus has God said beforehand’,
that is, prior to our return. Then they will say, ‘Nay, but you are envious of
us’, lest we might acquire a share of the spoils, and therefore you say this
[that you say]. Nay, but they never understood, anything of religion, [all]
except a few, of them.
قُل
لِّلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُولِي بَأْسٍ
شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ ۖ فَإِن تُطِيعُوا
يُؤْتِكُمُ اللَّهُ أَجْرًا حَسَنًا ۖ وَإِن
تَتَوَلَّوْا كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا
Pronunciation
Qul
lilmukhallafeena mina al-aAArabisatudAAawna ila qawmin olee ba/sin shadeedin
tuqatiloonahumaw yuslimoona fa-in tuteeAAoo yu/tikumu Allahuajran hasanan wa-in
tatawallaw kama tawallaytum minqablu yuAAaththibkum AAathaban aleema
Translation
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, Allah will give you a good reward; but if you turn away
as you turned away before, He will punish you with a painful punishment."
Tafsir al-Jalalayn
Say
to those of the Bedouins, mentioned, who were left behind, to test them: ‘You
shall be called against a people possessed of great might — these are said to
have been the [tribe of] Banū Hanīfa, the inhabitants of [the region of]
al-Yamāma; but it is also said that these were the Persians and the Byzantines
— you shall fight them (tuqātilūnahum is a circumstancial qualifier referring
to an implied [future] situation, which constitutes that to which the ‘call’
will be made); or they will submit, so that you will not [have to] fight. So if
you obey, [the command] to fight them, God will give you a good reward; but if
you turn away like you turned away before, He will chastise you with a painful
chastisement’.
لَّيْسَ عَلَى
الْأَعْمَىٰ حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ
ۗ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ
جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ وَمَن يَتَوَلَّ
يُعَذِّبْهُ عَذَابًا أَلِيمًا
Pronunciation
Laysa
AAala al-aAAma harajunwala AAala al-aAAraji harajun walaAAala almareedi harajun
waman yutiAAiAllaha warasoolahu yudkhilhu jannatin tajree min tahtihaal-anharu
waman yatawalla yuAAaththibhu AAathabanaleema
Translation
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 Allah and His Messenger - He
will admit him to gardens beneath which rivers flow; but whoever turns away -
He will punish him with a painful punishment.
Tafsir al-Jalalayn
There
is no blame on the blind, nor [is there] blame on the lame, nor [is there]
blame on the sick, to refrain from [participating in] the struggle. And whoever
obeys God and His Messenger, He will admit him (read yudkhilhu, or nudkhilhu,
‘We will admit him’) into gardens underneath which rivers flow; and whoever
turns away, him He will chastise (read yu‘adhdhibhu, or nu‘adhdhibhu, ‘him We
will chastise’) with a painful chastisement.
لَّقَدْ رَضِيَ
اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا
فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا
قَرِيبًا
Pronunciation
Laqad
radiya Allahu AAanialmu/mineena ith yubayiAAoonaka tahta ashshajaratifaAAalima
ma fee quloobihim faanzala asakeenataAAalayhim waathabahum fathan qareeba
Translation
Certainly
was Allah pleased with the believers when they pledged allegiance to you, [O
Muhammad], under the tree, and He knew what was in their hearts, so He sent
down tranquillity upon them and rewarded them with an imminent conquest
Tafsir al-Jalalayn
Verily
God was pleased with the believers when they pledged allegiance to you, at
al-Hudaybiyya, under the tree, this was an acacia — they [these believers]
numbered 1300 or more; he took an oath of allegiance from them that they would
fight against Quraysh and not [attempt to] flee from death. And He, God, knew
what was in their hearts, of sincerity and loyalty, so He sent down the spirit
of Peace upon them, and rewarded them with a near victory, which was the
conquest of Khaybar, following their departure from al-Hudaybiyya,
وَمَغَانِمَ
كَثِيرَةً يَأْخُذُونَهَا ۗ وَكَانَ اللَّهُ
عَزِيزًا حَكِيمًا
Pronunciation
Wamaghanima
katheeratan ya/khuthoonahawakana Allahu AAazeezan hakeema
Translation
And
much war booty which they will take. And ever is Allah Exalted in Might and
Wise.
Tafsir al-Jalalayn
and
abundant spoils which they will capture, from Khaybar, and God is ever Mighty,
Wise, that is to say, He is ever possessed of such attributes.
وَعَدَكُمُ
اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَٰذِهِ وَكَفَّ
أَيْدِيَ النَّاسِ عَنكُمْ وَلِتَكُونَ آيَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ
صِرَاطًا مُّسْتَقِيمًا
Pronunciation
WaAAadakumu
Allahu maghanimakatheeratan ta/khuthoonaha faAAajjala lakum hathihiwakaffa
aydiya annasi AAankum walitakoona ayatanlilmu/mineena wayahdiyakum siratan
mustaqeema
Translation
Allah
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.
Tafsir al-Jalalayn
God
has promised you abundant spoils which you will capture, through the [various]
conquests. So He has expedited this one, the spoils of Khaybar, for you, and
withheld men’s hands from you, with regard to your families, after you had set
off [on the campaign], as the Jews had intended [to plot] against them; but God
cast terror into their hearts; so that it, the expedited one (wa-li-takūna is a
supplement to an implied verb, that is to say, li-tashkurūhu, ‘that you may
give thanks to Him’) may be a sign for the believers, of their being assisted
[by God], and that He may guide you on a straight path, that is to say, the way
in which you should rely on Him and entrust any affair to Him, exalted be He;
وَأُخْرَىٰ لَمْ
تَقْدِرُوا عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا ۚ وَكَانَ اللَّهُ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرًا
Pronunciation
Waokhra
lam taqdiroo AAalayhaqad ahata Allahu biha wakana AllahuAAala kulli shay-in
qadeera
Translation
And
[He promises] other [victories] that you were [so far] unable to [realize]
which Allah has already encompassed. And ever is Allah , over all things,
competent.
Tafsir al-Jalalayn
and
others (wa-ukhrā is an adjectival qualification of the implied subject
maghānima, ‘spoils’) which you were not able to capture — namely, [spoils] from
the Persians and the Byzantines; God has verily encompassed these [already],
that is to say, He knows that they will be yours. And God has power over all
things, that is to say, He is ever possessed of such an attribute.
وَلَوْ
قَاتَلَكُمُ الَّذِينَ كَفَرُوا لَوَلَّوُا الْأَدْبَارَ ثُمَّ لَا يَجِدُونَ
وَلِيًّا وَلَا نَصِيرًا
Pronunciation
Walaw
qatalakumu allatheenakafaroo lawallawoo al-adbara thumma la yajidoonawaliyyan
wala naseera
Translation
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.
Tafsir al-Jalalayn
And
if those who disbelieve had fought you, at al-Hudaybiyya, they would have
turned their backs [to flee] — then they would not have found any protector, to
guard them, or helper.
سُنَّةَ اللَّهِ
الَّتِي قَدْ خَلَتْ مِن قَبْلُ ۖ وَلَن تَجِدَ
لِسُنَّةِ اللَّهِ تَبْدِيلًا
Pronunciation
Sunnata
Allahi allatee qad khalat minqablu walan tajida lisunnati Allahi tabdeela
Translation
[This
is] the established way of Allah which has occurred before. And never will you
find in the way of Allah any change.
Tafsir al-Jalalayn
[That
is] the way of God (sunnata’Llāhi is a verbal noun emphasising the import of
the preceding sentence about the defeat of the disbelievers and the victory of
the believers, that is to say, sanna’Llāhu dhālika sunnatan, ‘God has
established this as [His] way [of dealing with believers and disbelievers]’)
which has taken its course before, and you will never find in God’s way any
change, by Him.
وَهُوَ الَّذِي
كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ
أَنْ أَظْفَرَكُمْ عَلَيْهِمْ ۚ وَكَانَ اللَّهُ
بِمَا تَعْمَلُونَ بَصِيرًا
Pronunciation
Wahuwa
allathee kaffa aydiyahumAAankum waaydiyakum AAanhum bibatni makkata min baAAdi
anathfarakum AAalayhim wakana Allahubima taAAmaloona baseera
Translation
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 Allah of what
you do, Seeing.
Tafsir al-Jalalayn
And
it is He Who withheld their hands from you, and your hands from them, in the
valley of Mecca, at al-Hudaybiyya, after He had made you victors over them: for
eighty of them surrounded your camp in order to inflict losses upon you, but
they were captured and taken to the Prophet (s), who pardoned them and set them
free, and this resulted in the truce. And God is ever Seer of what you do (read
ta‘malūna, or ya‘malūna, ‘they do’), that is to say, He is ever possessed of
this attribute.
هُمُ الَّذِينَ
كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَن
يَبْلُغَ مَحِلَّهُ ۚ وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَاءٌ
مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكُم مِّنْهُم
مَّعَرَّةٌ بِغَيْرِ عِلْمٍ ۖ لِّيُدْخِلَ
اللَّهُ فِي رَحْمَتِهِ مَن يَشَاءُ ۚ لَوْ
تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا
Pronunciation
Humu
allatheena kafaroo wasaddookumAAani almasjidi alharami walhadyamaAAkoofan an
yablugha mahillahu walawla rijalunmu/minoona wanisaon mu/minatun lam
taAAlamoohum antataoohum fatuseebakum minhum maAAarratun bighayriAAilmin
liyudkhila Allahu fee rahmatihi man yashaolaw tazayyaloo laAAaththabna allatheenakafaroo
minhum AAathaban aleema
Translation
They
are the ones who disbelieved and obstructed you from al-Masjid al-Haram while
the offering 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 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
Allah 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
Tafsir al-Jalalayn
They
are the ones who disbelieved and barred you from the Sacred Mosque, that is,
[barred you] from reaching it, and [prevented] the offering (wa’l-hadya is a
supplement to the [suffixed pronoun] –kum, ‘you’ [of saddūkum, ‘they barred
you’]), which was detained (ma‘kūfan is a circumstantial qualifier), from
reaching its destination, that is, [from] the place at which it is customarily
sacrificed, namely, the Sanctuary [itself] (an yablugha mahillahu, is an
inclusive substitution). And were it not for [some of] the believing men and
believing women, being present at Mecca alongside the disbelievers, whom you
did not know, to be believers — lest you should trample them, that is to say,
[lest] you should slay them together with the disbelievers, had you been given
permission to embark on the conquest (an tata’ūhum is an inclusive substitution
for –hum, ‘them’ [of lam ta‘lamūhum, ‘whom you did not know’]), and thus incur
sin on account of them without, your, knowing, it … (the third person pronouns
in both groups [of people] predominantly imply males; the response to lawlā,
‘were it not’, has been omitted [through ellipsis], being [something along the
lines of] la-udhina lakum fī’l-fathi, ‘you would have been permitted to embark
on the conquest’), but permission for this was not given at the time, so that
God may admit into His mercy whom He will, such as those believers mentioned.
Had they been clearly separated, [had] they [the believers] been
distinguishable from the disbelievers, We would have surely chastised the
disbelievers among them, of the people of Mecca [immediately] thereat, by
permitting you to go ahead with the conquest thereof, with a painful
chastisement.
إِذْ جَعَلَ
الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ
فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ
وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ۚ وَكَانَ اللَّهُ
بِكُلِّ شَيْءٍ عَلِيمًا
Pronunciation
Ith
jaAAala allatheena kafaroofee quloobihimu alhamiyyata hamiyyata
aljahiliyyatifaanzala Allahu sakeenatahu AAala rasoolihi waAAalaalmu/mineena
waalzamahum kalimata attaqwa wakanooahaqqa biha waahlaha wakana Allahubikulli
shay-in AAaleema
Translation
When
those who disbelieved had put into their hearts chauvinism - the chauvinism of
the time of ignorance. But Allah sent down His tranquillity 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 Allah , of all
things, Knowing.
Tafsir al-Jalalayn
When
those who disbelieve (alladhīna kafarū is the subject [of the following verb
ja‘ala]) nourished (idh ja‘ala is semantically connected to ‘adhdhabnā) in
their hearts zealotry (al-hamiyya, [means] ‘disdain of something’), the
zealotry of pagandom (hamiyyata’l-jāhiliyyati substitutes for al-hamiyyata,
‘zealotry’), namely, their barring of the Prophet and his Companions from
[visiting] the Sacred Mosque, [but] then God sent down His spirit of Peace upon
His Messenger and the believers, and so they [the disbelievers] made a truce
with them on the condition that they [the believers] would [be allowed to]
return the following year, and [such] zealotry would not overcome them [the
believers] as it did the disbelievers [then] until they would come to fight
them [later], and He made them, the believers, abide by the word of God-fearing
(kalimata’l-taqwā): ‘there is no god except God, [and] Muhammad is His
Messenger’ (it [kalima, ‘word’] is annexed to al-taqwā because it is the cause
of it), for they were worthier of it, of the word, than the disbelievers, and
deserving of it (wa-ahlahā is an explanatory supplement). And God is ever
Knower of all things, that is to say, He is ever possessed of such an
attribute, and among the things He knows is that they are worthy of it.
لَّقَدْ صَدَقَ
اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ ۖ لَتَدْخُلُنَّ
الْمَسْجِدَ الْحَرَامَ إِن شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ
وَمُقَصِّرِينَ لَا تَخَافُونَ ۖ فَعَلِمَ مَا
لَمْ تَعْلَمُوا فَجَعَلَ مِن دُونِ ذَٰلِكَ فَتْحًا قَرِيبًا
Pronunciation
Laqad
sadaqa Allahu rasoolahuarru/ya bilhaqqi latadkhulunnaalmasjida alharama in shaa
Allahu amineenamuhalliqeena ruoosakum wamuqassireena latakhafoona faAAalima ma
lam taAAlamoo fajaAAala mindooni thalika fathan qareeba
Translation
Certainly
has Allah showed to His Messenger the vision in truth. You will surely enter
al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and
[hair] shortened, not fearing [anyone]. He knew what you did not know and has
arranged before that a conquest near [at hand].
Tafsir al-Jalalayn
Verily
God has fulfilled the vision for His Messenger in all truth: The Messenger of
God (s) saw in his sleep, in the year of al-Hudaybiyya before his departure
[from Medina], that he would enter Mecca together with his Companions safely,
whereafter they would shave [completely] or shorten [their hair]. He informed
his Companions of this and they rejoiced. But when they set off with him [from
Medina], and the disbelievers impeded them at al-Hudaybiyya such that they had
to retreat, which was distressing for them, for some of the hypocrites began to
have doubts [about the Prophet’s sincerity], this [verse] was revealed
(bi’l-haqqi, ‘in all truth’, is semantically connected to sadaqa, ‘fulfilled’,
or it is a circumstantial qualifier referring to al-ru’yā, ‘the vision’, and
what comes after it is the explanation thereof): ‘You will assuredly enter the
Sacred Mosque, God willing — this is [said] to secure blessings — in safety, to
shave your heads, that is, all the hair, or to shorten [it], [to shorten] some
of the hair (both muhalliqīna and muqassirīna are implied circumstantial
qualifiers), without any fear’, ever. So He knew, [there to be] in the truce,
what you did not know, in the way of reconciliation [between the believers and the
Meccans], and assigned [you] before that, entry, a near victory, namely, the
conquest of Khaybar — the vision was fulfilled in the following year.
هُوَ الَّذِي
أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ
كُلِّهِ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا
Pronunciation
Huwa
allathee arsala rasoolahu bilhudawadeeni alhaqqi liyuthhirahu AAala
addeenikullihi wakafa billahi shaheeda
Translation
It
is He who sent His Messenger with guidance and the religion of truth to
manifest it over all religion. And sufficient is Allah as Witness.
Tafsir al-Jalalayn
It
is He Who has sent His Messenger with guidance and the religion of truth, that
He may make it, that is, the religion of truth, prevail over all religion, over
all the other religions. And God suffices as witness, to the fact that you have
been sent with what has been mentioned, as God, exalted be He, says:
مُّحَمَّدٌ
رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى
الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ
رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي
وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ
مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ
فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ
عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا
عَظِيمًا
Pronunciation
Muhammadun
rasoolu Allahi wallatheenamaAAahu ashiddao AAala alkuffari ruhamaobaynahum
tarahum rukkaAAan sujjadan yabtaghoona fadlanmina Allahi waridwanan seemahum
feewujoohihim min athari assujoodi thalika mathaluhumfee attawrati wamathaluhum
fee al-injeelikazarAAin akhraja shat-ahu faazarahu fastaghlathafastawa AAala
sooqihi yuAAjibu azzurraAAaliyagheetha bihimu alkuffara waAAada
Allahuallatheena amanoo waAAamiloo assalihatiminhum maghfiratan waajran
AAatheema
Translation
Muhammad
is the Messenger of Allah; and those with him are forceful against the
disbelievers, merciful among themselves. You see them bowing and prostrating
[in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on
their faces from the trace of prostration. That is their description in the
Torah. And their description in the Gospel is as a plant which produces its
offshoots and strengthens them so they grow firm and stand upon their stalks,
delighting the sowers - so that Allah may enrage by them the disbelievers.
Allah has promised those who believe and do righteous deeds among them
forgiveness and a great reward.
Tafsir al-Jalalayn
Muhammad
(the subject) is the Messenger of God (its predicate) and those who are with
him, that is, his Companions from among the believers (wa’lladhīna ma‘ahu,
[another] subject, the predicate of which [is the following, ashiddā’u]) are
hard, tough, against the disbelievers, showing them no mercy [but], merciful
among themselves (ruhamā’u is a second predicate [of wa’lladhīna ma‘ahu, ‘and
those who are with him’]), that is to say, they show mutual sympathy and
affection for one another, much like a father and a son. You see, you observe,
them bowing, prostrating [in worship] (both rukka‘an and sujjadan are
circumstantial qualifiers). They seek (yabtaghūna is the beginning of a new
sentence) bounty from God and beatitude. Their mark (sīmāhum is a subject),
their distinguishing feature, is on their faces (fī wujūhihim is its
predicate): this is a light and a radiance by which, in the Hereafter, they
will be recognised as having been those who used to prostrate in this world,
from the effect of prostration (min athari’l-sujūdi is semantically connected
to the same thing to which the predicate is semantically connected, that is to
say, kā’inatan, ‘[this] being [from the effect of prostration]’; syntactically,
it is a circumstantial qualifier referring to the subject [of kā’inatan], which
is also the subject of the predicate [sc. wujūhihim, ‘their faces’]). That,
mentioned description, is their description (mathaluhum is the subject) in the
Torah (fī’l-tawrāti is the predicate thereof); and their description in the
Gospel (wa-mathaluhum fī’l-injīli, is a subject, the predicate of which is
[what follows]) is as a seed that sends forth its shoot (read shat’ahu or shata’ahu)
and strengthens it (read āzarahu or azarahu), nourishing it and assisting it,
and it grows stout and rises firmly, becoming strong and upright, upon its
stalk, its roots (sūq is the plural of sāq), delighting the sowers, that is to
say those who planted it, on account of its fairness. The Companions, may God
be pleased with them, are being described in this way, for at the outset they
were weak and very few in number; but then their number grew and they acquired
strength in the most wholesome way, so that He may enrage the disbelievers by
them (li-yaghīza bihimu’l-kuffāra is semantically connected to an omitted
clause, which is suggested by what preceded, that is to say, ‘they are likened
to this [so that God may enrage the disbelievers]’). God has promised those of
them who believe and perform righteous deeds, the Companions (minhum, ‘of
them’: min, ‘of’, is an indicator of the genus and not partitive, for they are
all possessed of the mentioned attributes) forgiveness and a great reward —
Paradise. Both of these [rewards] will also be given to those who will come
after them, as is stated in other verses.
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