* | quran | * | 48. al-fath. the victory      <   > 

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1.  *     Verily We have granted thee a manifest Victory:     VERILY, [O Muhammad,] We have laid open before thee a manifest victory, [Namely, the moral victory achieved by the Truce of Hudaybiyyah, which opened the doors to the subsequent triumph of Islam in Arabia (see introductory note, which explains many allusions to this historic event found in the subsequent verses).]     We (E) opened/disclosed for you a clear/evident opening/victory.     swr+ alftH bsm allh alrHmn alrHym ? ana ftHna lk ftHa mbyna
 
2.  *     That Allah may forgive thee thy faults of the past and those to follow; fulfil His favour to thee; and guide thee on the Straight Way;     so that God might show His forgiveness of all thy faults, past as well as future, [Lit., "so that God might forgive thee all that is past of thy sins and all that is yet to come" - thus indicating elliptically that freedom from faults is an exclusive prerogative of God, and that every human being, however exalted, is bound to err on occasion.] and [thus] bestow upon thee the full measure of His blessings, and guide thee on a straight way, [Sc., "to a fulfillment of thy mission", which the Truce of Hudaybiyyah clearly presaged.]     (It is for) God to forgive for you what was advanced/undertaken from your crime, and what delayed, and to complete His blessings/goodnesses on you, and He guides you a straight/direct road/way.     lyGfr lk allh matqdm mn Xnbk wmataKr wytm n`mth `lyk wyhdyk SraTa mstqyma
 
3.  *     And that Allah may help thee with powerful help.     and [show] that God will succour thee with [His] mighty succour.     And God gives you victory/aid, a glorious/mighty victory/aid.     wynSrk allh nSra `zyza
 
4.  *     It is He Who sent down tranquillity into the hearts of the Believers, that they may add faith to their faith;- for to Allah belong the Forces of the heavens and the earth; and Allah is Full of Knowledge and Wisdom;-     It is He who from on high has bestowed inner peace upon the hearts of the believers, [I.e., endowed them, although they were few and practically unarmed, with calm courage in the face of the much more powerful forces of the enemy.] so that - seeing that God's are all the forces of the heavens and the earth, and that God is all-knowing, truly wise - they might grow yet more firm in their faith; [Lit., "so that they might add faith to their faith, seeing that God's are...", etc. Since the latter is obviously a parenthetic clause, I have transposed it in my rendering in order to make the meaning clear.]     He is who descended the tranquillity/calm in the believers' hearts/minds to increase belief with (over) their belief, and to God (are) the skies'/space's and the earth's/Planet Earth's soldiers/warriors, and God was/is knowledgeable, wise/judicious.     hw alXy anzl alskyn+ fy qlwb almWmnyn lyzdadwa aymana m` aymanhm wllh jnwd alsmawat walarD wkan allh `lyma Hkyma
 
5.  *     That He may admit the men and women who believe, to Gardens beneath which rivers flow, to dwell therein for aye, and remove their ills from them;- and that is, in the sight of Allah, the highest achievement (for man),-     [and] that He might admit the believers, both men and women, into gardens through which running waters flow, therein to abide, and that He might efface their [past bad] deeds: and that is, in the sight of God, indeed a triumph supreme!     To enter the believers (M) and the believers (F) treed gardens/paradises, the rivers/water-ways run/flow from below/beneath it, immortally/eternally in it, and He covers/substitutes from them their sins/crimes, and that was/is at God a great success/triumph.     lydKl almWmnyn walmWmnat jnat tjry mn tHtha alanhar Kaldyn fyha wykfr `nhm syYathm wkan Xlk `nd allh fwza `Zyma
 
6.  *     And that He may punish the Hypocrites, men and women, and the Polytheists men and women, who imagine an evil opinion of Allah. On them is a round of Evil: the Wrath of Allah is on them: He has cursed them and got Hell ready for them: and evil is it for a destination.     And [God has willed] to impose suffering [in the life to come] on the hypocrites, both men and women, and on those who ascribe divinity to aught beside Him, both men and women: all who entertain evil thoughts about God. [I.e., who deny His existence or man's responsibility to Him, or offend against the concept of His oneness.] Evil encompasses them from all sides, and God's condemnation rests upon them; and He has rejected them [from His grace], and has readied hell for them: and how evil a journey's end!     And He tortures the hypocrites (M) and the hypocrites (F), and the sharers/takers of partners with God (M) and the sharers/takers of partners with God (F), the thinkers/assumers with (of) God the bad's/evil's thought/assumption, on them (is) the bad's/evil's circle/disaster, and God became angry/angered on them, and He cursed/humiliated them, and He prepared for them Hell, and it was a bad/evil end/destination.     wy`Xb almnafqyn walmnafqat walm$rkyn walm$rkat alZanyn ballh Zn alsw' `lyhm daYr+ alsw' wGDb allh `lhm wl`nhm wa`d lhm jhnm wsa't mSyra
 
7.  *     For to Allah belong the Forces of the heavens and the earth; and Allah is Exalted in Power, Full of Wisdom.     For, God's are all the forces of the heavens and the earth; and God is indeed almighty, truly wise!     And to God (are) the skies'/space's and the earth's/Planet Earth's soldiers/warriors, and God was/is glorious/mighty, wise/judicious.     wllh jnwd alsmawat walarD wkan allh `zyza Hkyma
 
8.  *     We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a Warner:     VERILY, [O Muhammad,] We have sent thee as a witness [to the truth], and as a herald of glad tidings and a warner -     That We sent you (as) a witness/testifier, and (as an) announcer of good news, and a warner/giver of notice.     ana arslnak $ahda wmb$ra wnXyra
 
9.  *     In order that ye (O men) may believe in Allah and His Messenger, that ye may assist and honour Him, and celebrate His praise morning and evening.     so that you [O men] might believe in God and His Apostle, and might honour Him, and revere Him, and extol His limitless glory from morn to evening. [Lit., "at morn and evening", i.e., at all times.]     To believe with (in) God and His messenger, and you support/aid Him, and you dignify/honour/respect Him, and you praise/glorify Him (at) daybreaks/early mornings and evening to sunset.     ltWmnwa ballh wrswlh wt`zrwh wtwqrwh wtsbHwh bkr+ waSyla
 
10.  *     Verily those who plight their fealty to thee do no less than plight their fealty to Allah. the Hand of Allah is over their hands: then any one who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah,- Allah will soon grant him a great Reward.     Behold, all who pledge their allegiance to thee pledge their allegiance to God: the hand of God is over their hands. [This refers, in the first instance, to the pledge of faith and allegiance (bayat ar-ridwan) which the Muslims assembled at Hudaybiyyah gave to the Prophet (see introductory note). Beyond this historical allusion, however, the above sentence implies that as one's faith in God's message- bearer is to all intents and purposes synonymous with a declaration of faith in God Himself, so does one's willingness to obey God necessarily imply a willingness to obey His message-bearer. The phrase "the hand of God is over their hands" does not merely allude to the hand-clasp with which all of the Prophet's followers affirmed their allegiance to him, but is also a metaphor for His being a witness to their pledge.] Hence, he who breaks his oath, breaks it only to his own hurt; whereas he who remains true to what he has pledged unto God, on him will He bestow a reward supreme.     That truly those who pledge/swear loyalty to you, truly/indeed they pledge/swear loyalty (to) God, God's hand (is) above/over their hands, so who broke/breached, so but He breaks/breached on (to) himself, and who fulfilled/completed with what he promised/pledged on it (to) God, so He will give/bring him a great reward.     an alXyn ybay`wnk anma ybay`wn allh yd allh fwq aydyhm fmn nkx fanma ynkx `li nfsh wmn awfi bma `ahd `lyh allh fsyWtyh ajra `Zyma
 
11.  *     The desert Arabs who lagged behind will say to thee: "We were engaged in (looking after) our flocks and herds, and our families: do thou then ask forgiveness for us." They say with their tongues what is not in their hearts. Say: "Who then has any power at all (to intervene) on your behalf with Allah, if His Will is to give you some loss or to give you some profit? But Allah is well acquainted with all that ye do.     Those of the bedouin who stayed behind^ will say unto thee: [Lit., "who were left behind": i.e., the bedouin belonging to the tribes of Ghifar, Muzaynah, Juhaynah, Ashja, Aslam and Dhayl, who, although allied with the Prophet and outwardly professing Islam, refused under various pretexts to accompany him on his march to Mecca (which resulted in the Truce of Hudaybiyyah), since they were convinced that the Meccans would give battle and destroy the unarmed Muslims (Zamakhshari). The excuses mentioned in the sequence were made after the Prophet's and his followers' successful return to Medina; hence the future tense, sayaqul.] "[The need to take care of] our chattels and our families kept us busy: do then, [O Prophet,] ask God to forgive us!" [Thus,] they will utter with their tongues something that is not in their hearts. [Implying that the excuses which they would proffer would be purely hypocritical.] Say: "Who, then, has it in his power to avert from you aught that God may have willed, [Lit., "has anything in his power (that could be obtained) in your behalf from God": a construction which, in order to become meaningful in translation, necessitates a paraphrase.] whether it be His will to harm you or to confer a benefit on you? Nay, but God is fully aware of what you do!     The remaining behind from the Arabs will say to you: "Our properties/wealths and our families/relations preoccupied/distracted us, so ask for forgiveness for us." They say with their tongues what (is) not in their hearts/minds, say: "So who owns/possesses for you from God a thing, if He willed/wanted/intended harm with (for) you, or He willed/wanted/intended with (for) you benefit/usefulness? But God was/is with what you make/do an expert/experienced."     syqwl lk almKlfwn mn ala`rab $Gltna amwalna wahlwna fastGfr lna yqwlwn balsnthm malys fy qlwbhm ql fmn ymlkm mn allh $yYa an arad bkm Dra aw arad bkm nf`a bl kan allh bma t`mlwn Kbyra
 
12.  *     "Nay, ye thought that the Messenger and the Believers would never return to their families; this seemed pleasing in your hearts, and ye conceived an evil thought, for ye are a people lost (in wickedness)."     Nay, you thought that the Apostle and the believers would never return to their kith and kin: and this seemed goodly to your hearts. [Implying that the real sympathies of those bedouin were with the pagan Quraysh rather than with the Muslims.] And you entertained [such] evil thoughts because you have always been people devoid of all good!"     But you thought/supposed that the messenger and the believers will never/not return/turn around to their families/relations ever (E), and that was decorated/beautified in your hearts/minds, and you thought/assumed the bad's/evil's thought/assumption, and you were a destroyed/failed nation.     bl Znntm an ln ynqlb alrswl walmWmnwn ali ahlyhm abda wzyn Xlk fy qlwbkm wZnntm Zn alsw' wkntm qwma bwra
 
13.  *     And if any believe not in Allah and His Messenger, We have prepared, for those who reject Allah, a Blazing Fire!     Now as for those who will not believe in God and His Apostle - verily, We have readied a blazing flame for all [such] deniers of the truth!     And who did not believe with (in) God, and His messenger, so We, We prepared to the disbelievers (a) blazing/inflaming (inferno).     wmn lm yWmn ballh wrswlh fana a`tdna llkafryn s`yra
 
14.  *     To Allah belongs the dominion of the heavens and the earth: He forgives whom He wills, and He punishes whom He wills: but Allah is Oft-Forgiving, Most Merciful.     But God's is the dominion over the heavens and the earth: He forgives whomever He wills, and imposes suffering on whomever He wills - and [withal,] He is indeed much-forgiving, a dispenser of grace. [Implying that He may forgive even the most hardened sinners if they truly repent and mend their ways: an allusion to what the Prophet was to say according to verse 16.]     And to God (are) the skies'/space's and the earth's/Planet Earth's ownership/kingdom, He forgives to whom He wills/wants, and He tortures whom He wills/wants, and God was/is forgiving/blessing.     wllh mlk alsmawat walarD yGfr lmn y$a' wy`Xb mn y$a' wkan allh Gfwra rHyma
 
15.  *     Those who lagged behind (will say), when ye (are free to) march and take booty (in war): "Permit us to follow you." They wish to change Allah.s decree: Say: "Not thus will ye follow us: Allah has already declared (this) beforehand": then they will say, "But ye are jealous of us." Nay, but little do they understand (such things).     As soon as you [O believers] are about to set forth on a war that promises booty, [Lit., "set forth to take booty": i.e., any expedition other than against the Quraysh of Mecca, with whom the Prophet had just concluded a truce. This is generally taken as an allusion to the forthcoming war against the Jews of Khaybar (in the year 7 H.), but the meaning may well be more general.] those who stayed behind [aforetime] will surely say, "Allow us to go with you" - [thus showing that] they would like to alter the Word of God. [Evidently a reference to 8:1 - "All spoils of war belong to God and the Apostle" - which, as pointed out in the note on that verse, implies that no individual warrior can have any claim to the booty obtained in war. Moreover, fighting for the sake of booty contravenes the very principle of a "war in God's cause", which may be waged only in defense of faith or liberty (cf. note on 2:190), "until there is no more oppression and all worship is devoted to God alone" (see 2:193 and the corresponding note). It is to these principles, too, that the Prophet's anticipated answer, mentioned in the sequence, refers.] Say: "By no means shall you go with us: God has declared aforetime^ [to whom all spoils shall belong]." [I.e., in the first verse of Al-Anfal, which was revealed in the year 2 H. (see preceding note).] Thereupon they will [surely] answer, "Nay, but you begrudge us [our share of booty]!" Nay, they can grasp but so little of the truth!     The remaining behind, will say when/if you set out to (for) winnings/spoils of war to take/receive it: "Leave us, we follow you." They want/intend that (E) they exchange/replace God's speech, say: "You will never/not follow us, as/like that God said from before." So they will say: "But you envy us."But they were not understanding except little.     syqwl almKlfwn aXa anTlqtm ali mGanm ltaKXwha Xrwna ntb`km yrydwn an ybdlwa klam allh ql ln ttb`wna kXlkm qal allh mn qbl fsyqwlwn bl tHsdwnna bl kanwa layfqhwn ala qlyla
 
16.  *     Say to the desert Arabs who lagged behind: "Ye shall be summoned (to fight) against a people given to vehement war: then shall ye fight, or they shall submit. Then if ye show obedience, Allah will grant you a goodly reward, but if ye turn back as ye did before, He will punish you with a grievous Penalty."     Say unto those bedouin who stayed behind: "In time you will be called upon [to fight] against people of great prowess in war: [This is evidently a prophecy relating to the future wars against Byzantium and Persia.] you will have to fight against them [until you die] or they surrender. And then, if you heed [that call], God will bestow on you a goodly reward; but if you turn away as you turned away this time, [Lit., "before", i.e., at the time of the expedition which resulted in the Truce of Hudaybiyyah.] He will chastise you with grievous chastisement."     Say to the remaining behind from the Arabs, (often mistranslated as nomads or Bedouins although this verse clearly explains that they are a nation of city dwellers): "You will be called to a nation (owners) of (a) strong (severe) might/power, you fight/kill them or they submit/surrender, so if you obey, God gives/brings you a good/beautiful, reward, and if you turn away as/like you turned away from before, He tortures you a painful torture."     ql llmKlfyn mn ala`rab std`wn ali qwm awly bas $dyd tqatlwnhm aw yslmwn fan tTy`wa yWtkm allh ajra Hsna wan ttwlwa kmatwlytm mn qbl y`Xbkm `Xaba alyma
 
17.  *     No blame is there on the blind, nor is there blame on the lame, nor on one ill (if he joins not the war): But he that obeys Allah and his Messenger,- ((Allah)) will admit him to Gardens beneath which rivers flow; and he who turns back, ((Allah)) will punish him with a grievous Penalty.     No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick [for staying away from a war in God's cause]; [These three categories circumscribe metonymically all kinds of infirmities or disabilities which may prevent a person from actively participating in a war in God's cause.] but whoever heeds [the call of] God and His Apostle [in deed or in heart], [This latter applies, by obvious implication, to such as are unable to participate in the fighting physically, but are in their hearts with those who fight.] him will He admit into gardens through which running waters flow; whereas him who turns away will He chastise with grievous chastisement.     Blame/sin is not on the blind, and nor on the lame/limper (is) blame/sin, and nor on the sick/diseased (is) blame/sin, and who obeys God and His messenger, He enters him treed gardens/paradises, the rivers/waterways flow from beneath it, and who turns away, He tortures him a painful torture.     lys `li ala`mi Hrj wla`li ala`rj Hrj wla`li almryD Hrj wmn yT` allh wrswlh ydKlh jnat tjry mn tHtha alanhar wmn ytwl y`Xbh `Xaba alyma
 
18.  *     Allah.s Good Pleasure was on the Believers when they swore Fealty to thee under the Tree: He knew what was in their hearts, and He sent down Tranquillity to them; and He rewarded them with a speedy Victory;     INDEED, well-pleased was God with the believers when they pledged their allegiance unto thee [O Muhammad] under that tree, [I.e., at Hudaybiyyah (see introductory note). for He knew what was in their hearts; and so He bestowed inner peace upon them from on high, and rewarded them with [the glad tiding of] a victory soon to come [Most of the commentators assume that this relates to the conquest of Khaybar, which took place a few months after the Truce of Hudaybiyyah. It is probable, however, that the implication is much wider than that - namely, a prophecy of the almost bloodless conquest of Mecca in the year 8 H., the victorious establishment of Islam in all of Arabia and, finally, the tremendous expansion of the Islamic Commonwealth under the Prophet's immediate successors.]     God had (E) accepted/approved of the believers, when/if they pledge/swear to you under the trees, so He knew what (is) in their hearts/minds, so He descended the tranquillity/calm on them, and He rewarded/compensated them a near/close opening/victory.     lqd rDy allh `n almWmnyn aX ybay`wnk tHt al$jr+ f`lm mafy qlwbhm fanzl alskyn+ `lyhm waxabhm ftHa qryba
 
19.  *     And many gains will they acquire (besides): and Allah is Exalted in Power, Full of Wisdom.     and [of] many war-gains which they would achieve: for God is indeed almighty, wise.     And many winnings/spoils of war they take/receive it, and God was/is glorious/mighty, wise/judicious.     wmGanm kxyr+ yaKXwnha wkan allh `zyza Hkyma
 
20.  *     Allah has promised you many gains that ye shall acquire, and He has given you these beforehand; and He has restrained the hands of men from you; that it may be a Sign for the Believers, and that He may guide you to a Straight Path;     [O you who believe!] God has promised you many war-gains which you shall yet achieve; and He has vouchsafed you these [worldly gains] well in advance, [Sc., "of what is to come to you in the hereafter".] and has stayed from you the hands of [hostile] people, so that this [your inner strength] may become a symbol to the believers [who will come after you], and that He may guide you all on a straight way.     God promised you many winnings/spoils of war, you take/receive it, so He hurried/hastened for you this, and He prevented/stopped the peoples' hands from you, and for it to be an evidence/sign to the believers, and He guides you (to) a straight/direct way/path.     w`dkm allh mGanm kxyr+ taKXwnha f`jl lkm hXh wkf aydy alnas `nkm wltkwn ay+ llmWmnyn wyhdykm SraTa mstqyma
 
21.  *     And other gains (there are), which are not within your power, but which Allah has compassed: and Allah has power over all things.     And there are yet other [gains] which are still beyond your grasp, [I.e., the achievement of final bliss in the life to come.] [but] which God has already encompassed [for you]: for God has the power to will anything.     And another you did not become capable/overpowering on it, God had taken care of/surrounded with it, and God was/is on each thing capable/able.     waKri lm tqdrwa `lyha qd aHaT allh bha wkan allh `li kl $Y qdyra
 
22.  *     If the Unbelievers should fight you, they would certainly turn their backs; then would they find neither protector nor helper.     And [now,] if they who are bent on denying the truth should fight against you, they will indeed turn their backs [in flight], and will find none to protect them and none to bring them succour: [This divine promise was fulfilled in the unbroken sequence of Muslim victories after the Truce of Hudaybiyyah, ultimately leading to the establishment of an empire which extended from the Atlantic Ocean to the confines of China. For the conditional nature of the above promise, see note on 3:111.]     And if those who disbelieved fought you, they would have turned away (on) the backs/ends, then they do no find a guardian/ally, and nor a victorior/savior.     wlw qatlkm alXyn kfrwa lwlwa aladbar xm layjdwn wlya wlanSyra
 
23.  *     (Such has been) the practice (approved) of Allah already in the past: no change wilt thou find in the practice (approved) of Allah.     such being God's way which has ever obtained in the past - and never wilt thou find any change in God's way! [This reference to "God's way" (sunnat Allah) is twofold: on the one hand, "you are bound to rise high if you are (truly) believers"     God's law/manner which had past/expired from before, and you will never/not find for God's law/manner an exchange/replacement.     sn+ allh alty qd Klt mn qbl wln tjd lsn+ allh tbdyla
 
24.  *     And it is He Who has restrained their hands from you and your hands from them in the midst of Makka, after that He gave you the victory over them. And Allah sees well all that ye do.     And He it is who, in the valley of Mecca, stayed their hands from you, and your hands from them, after He had enabled you to vanquish them; and God saw indeed what you were doing.  [Shortly before the Truce of Hudaybiyyah was concluded, a detachment of Quraysh warriors - variously estimated at between thirty and eighty men - attacked the Prophet's camp, but his practically unarmed followers overcame them and took them prisoner; after the signing of the treaty the Prophet released them unharmed (Muslim, Nasai, Tabari).]     And He is who prevented/stopped their hands from you, and your hands from them with inside Mecca from after that He gave you victory/triumph on them, and God was/is with what you make/do seeing/knowing.     whw alXy kf aydyhm `nkm waydykm `nhm bbTn mk+ mn b`d an aZfrkm `lyhm wkan allh bma t`mlwn bSyra
 
25.  *     They are the ones who denied Revelation and hindered you from the Sacred Mosque and the sacrificial animals, detained from reaching their place of sacrifice. Had there not been believing men and believing women whom ye did not know that ye were trampling down and on whose account a crime would have accrued to you without (your) knowledge, ((Allah) would have allowed you to force your way, but He held back your hands) that He may admit to His Mercy whom He will. If they had been apart, We should certainly have punished the Unbelievers among them with a grievous Punishment.     [It was not for your enemies sake that He stayed your hands from them: for] [This interpolation is based on Razi's explanation of the connection between this and the preceding verse.] it was they who were bent on denying the truth, and who debarred you from the Inviolable House of Worship [I.e., the Kabah, which, until the year 7 H., the Muslims were not allowed to approach.] and prevented your offering from reaching its destination. [See the second note on 2:196.] And had it not been for the believing men and believing women [in Mecca], whom you might have unwittingly trampled underfoot, [I.e., killed. After the Prophet's and his followers' exodus to Medina, a number of Meccans - both men and women - had embraced Islam, but had been prevented by the pagan Quraysh from emigrating (Tabari, Zamakhshari). Their identities were not generally known to the Muslims of Medina. (If Muslims were allowed to fight in order to enter Kabah, they would have unwittingly killed some of these unknown Muslims.)] and on whose account you might have become guilty, without knowing it, of a grievous wrong-: [had it not been for this, you would have been allowed to fight your way into the city: but you were forbidden to fight] [Thus Zamakhshari, supported by Razi, lbn Kathir, and other commentators.] so that [in time] God might admit to His grace whomever He wills. [I.e., so that the believers might be spared, and that in time many a pagan Meccan might embrace Islam, as actually happened.] Had they [who deserve Our mercy and they whom We have condemned] been clearly discernible [to you], [Lit., "had they been separated from one another": i.e., the believers and the pagans among the Meccans. In its wider sense, the above implies that man never really knows whether another human being deserves God's grace or condemnation.] We would indeed have imposed grievous suffering [at your hands] on such of them as were bent on denying the truth.     They are those who disbelieved and prevented/stopped you from the Mosque the Forbidden/Sacred, and the offering designated/dedicated, that (E) it reaches its place/destination, and where it not for believing men, and believing women you did not know them, that (E) you invade/set foot on them, so strikes you from them harm without knowledge, (it is for) God to enter in His mercy whom He wills/wants, if they separated/dispersed We would have tortured those who disbelieved from them a painful torture.377     hm alXyn kfrwa wSdwkm `n almsjd alHram walhdi m`kwfa an yblG mHlh wlwla rjal mWmnwn wnsa' mWmnat lm t`lmwhm an tTWwhm ftSybkm mnhm m`r+ bGyr `lm lydKl allh fy rHmth mn y$a' lw tzylwa l`Xbna alXyn kfrwa mnhm `Xaba alyma
 
26.  *     While the Unbelievers got up in their hearts heat and cant - the heat and cant of ignorance,- Allah sent down His Tranquillity to his Messenger and to the Believers, and made them stick close to the command of self-restraint; and well were they entitled to it and worthy of it. And Allah has full knowledge of all things.     Whereas they who are bent on denying the truth harboured a stubborn disdain in their hearts - the stubborn disdain [born] of ignorance [Although this reference to the "stubborn disdain" (hamiyyah) on the part of the pagan Quraysh may have been characteristic of their over-all attitude towards the Prophet and his mission, it is probable - as Zamakhshari points out - that its special mention here relates to an incident which occurred at Hudaybiyyah during the truce negotiations between the Prophet and the emissary of the Meccans, Suhayl ibn Amr. The Prophet began to dictate to Ali ibn Abi Talib the text of the proposed agreement: "Write down, `In the name of God, the Most Gracious, the Dispenser of Grace' " ; but Suhayl interrupted him and said: "We have never heard of [the expression] `the Most Gracious'; write down only what we know." Whereupon the Prophet said to Ali: "Write, then, `In Thy name, O God'." A11 wrote as he was told; and the Prophet continued: "This is what has been agreed upon between Muhammad, God's Apostle, and the people of Mecca...". But Suhayl interrupted again: "If thou wert (really) an apostle of God, (this would be an admission on our part that) we have been doing wrong to thee; write, therefore, as we understand it." And so the Prophet dictated to Ali: "Write thus: `This is what has been agreed upon between Muhammad, the son of Abd Allah, son of Abd al-Muttalib, and the people of Mecca...'." (This story is recorded in many versions, among others by Nasai, Ibn Hanbal and Tabari.) - God bestowed from on high His [gift of] inner peace upon His Apostle and the believers, and bound them to the spirit of God-consciousness: [Lit., "the word of God-consciousness" (kalimat at-taqwa): implying that their consciousness of God and of His all-pervading power enabled them to bear the "stubborn disdain" of their enemies with inner calm and serenity.] for they were most worthy of this [divine gift], and deserved it well. And God has full knowledge of all things.     When those who disbelieved made/put the heat/intensity, the pre-Islamic paganism's/ignorance's heat/intensity in their hearts/minds, so God descended His tranquillity/calm on His messenger and those who believed, and He obligated/necessitated the fear and obedience's word/expression, and they were more worthy/deserving with it and its people, and God was/is with every thing knowledgeable.     aX j`l alXyn kfrwa fy qlwbhm alHmy+ Hmy+ aljahly+ fanzl allh skynth `li rswlh w`li almWmnyn walzmhm klm+ altqwi wkanwa aHq bha wahlha wkan allh bkl $Y `lyma
 
27.  *     Truly did Allah fulfil the vision for His Messenger. ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted, besides this, a speedy victory.     Indeed, God has shown the truth in His Apostle's true vision: [Shortly before the expedition which ended at Hudaybiyyah, the Prophet had a dream in which he saw himself and his followers entering Mecca as pilgrims. This dream-vision was destined to be fulfilled a year later, in 7 H., when the Muslims were able to perform their first peaceful pilgrimage to the Holy City.] most certainly shall you enter the Inviolable House of Worship, if God so wills, in full security, with your heads shaved or your hair cut short, without any fear: [Male pilgrims usually shave or (which is the meaning of the conjunctive wa in this context) cut their hair short before assuming the pilgrim's garb (ihram), for it is not permitted to do so while in the state of pilgrimage. A repetition of the same act marks the completion of the pilgrimage (cf. 2:196).] for He has [always] known that which you yourselves could not know. [Namely, the future.] And He has ordained [for you], besides this, a victory soon to come. [See the second note on verse 18 above.]     God had (E) confirmed the dream (of) His messenger, you will enter the Mosque the Forbidden/Sacred,if God willed/wanted/intended, safe/secure, shaving/removing/pulling (hair) (E) (from) your heads, and doing the utmost/shortening, do not fear, so He knew when you did not know, so He made from other than that a near/close opening/victory.     lqd Sdq allh rswlh alrWya balHq ltdKln almsjd alHram an $a' allh amnyn mHlqyn rWwskm wmqSryn latKafwn f`lm malm t`lmwa fj`l mn dwn Xlk ftHa qryba
 
28.  *     It is He Who has sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is Allah for a Witness.     He it is who has sent forth His Apostle with the [task of spreading] guidance and the religion of truth, to the end that He make it prevail over every [false] religion; and none can bear witness [to the truth] as God does. [Sc., "through the revelations which He grants to His prophets". See also 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him": from which it follows that any religion (in the widest sense of this term) which is not based on the above principle is, eo ipso, false.]     He is who sent His messenger with the guidance and the truths' religion to make it apparent/visible/overcome on/over the religion all of it, and enough/sufficient with God (as) a witness/testifier.     hw alXy arsl rswlh balhdi wdyn alHq lyZhrh `li aldyn klh wkfi ballh $hyda
 
29.  *     Muhammad is the apostle of Allah. and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward.     MUHAMMAD is God's Apostle; and those who are [truly] with him are firm and unyielding [This composite gives, I believe, the full meaning of the term ashidda (sing. shadid) in the above context.] towards all deniers of the truth, [yet] full of mercy towards one another. [Lit., "among themselves". Cf.  5:54 - "humble towards the believers, proud towards all who deny the truth".] Thou canst see them bowing down, prostrating themselves [in prayer], seeking favour with God and [His] goodly acceptance: their marks are on their faces, traced by prostration. [The infinitive noun sujud ("prostration") stands here for the innermost consummation of faith, while its "trace" signifies the spiritual reflection of that faith in the believer's manner of life and even in his outward aspect. Since the "face" is the most expressive part of man's personality, it is often used in the Quran in the sense of one's "whole being".] This is their parable in the Torah as well as their parable in the Gospel: [The posture of humility in prayer is indicated by prostration: i.e., Moses and Aaron "fell upon their faces", Num. xvi. 22. Regarding the significance of the term Injil ("Gospel") as used in the Quran, see the note on 3:4.] [they are] like a seed that brings forth its shoot, and then He strengthens it, so that it grows stout, and [in the end] stands firm upon its stem, delighting the sowers. [Thus will God cause the believers to grow in strength,] so that through them He might confound the deniers of the truth. [Lit., "infuse with wrath".] [But] unto such of them as may [yet] attain to faith and do righteous deeds, God has promised forgiveness and a reward supreme. [Whereas most of the classical commentators understand the above sentence as alluding to believers in general, Razi relates the pronoun minhum ("of them" or "among them") explicitly to the deniers of the truth spoken of in the preceding sentence - i.e., to those of them who might yet attain to faith and thus achieve God's forgiveness: a promise which was fulfilled within a few years after the revelation of this verse, inasmuch as most of the Arabian enemies of the Prophet embraced Islam, and many of them became its torchbearers. But in a wider sense, this divine promise remains open until Resurrection Day (Tabari), relating to everybody, at all times and in all cultural environments, who might yet attain to the truth and live up to it.]     Mohammad (is) God's messenger, and those who with him (are) strong over the disbelievers, merciful between them, you see them bowing, prostrating wishing/desiring grace/favour from God, and an acceptance/approval, their marks/identifications/expressions (are) in their faces/fronts from the prostration's trace/sign, that (is) their example in the Torah, and their example in the Bible/New Testament, as/like a plant/crop, it brought out/emerged its sprout/shoot, so it surrounded and strengthened it, so it hardened/thickened, so it straightened/leveled on its stem, it pleases/marvels the sowers/seeders/planters to anger/enrage with it the disbelievers, God promised those who believed and made/did the correct/righteous deeds from them, forgiveness and a great reward 378     mHmd rswl allh walXyn m`h a$da' `li alkfar rHma' bynhm trahm rk`a sjda ybtGwn fDla mn allh wrDwana symahm fy wjwhhm mn axr alsjwd Xlk mxlhm fy altwra+ wmxlhm fy alanjyl kzr` aKrj $TAh fazrh fastGlZ fastwi `li swqh y`jb alzra` lyGyZ bhm alkfar w`d  allh alXyn amnwa w`mlwa alSalHat mnhm mGfr+ wajra `Zyma