لَّقَدْ رَضِىَ ٱللَّهُ عَنِ ٱلْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِهِمْ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيْهِمْ وَأَثَٰبَهُمْ فَتْحًا قَرِيبًا
<p>Commentary</p><p>لَّقَدْ رَ‌ضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَ‌ةِ (Allah was pleased with the 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 bai` at-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 ؓ that on the day of Hudaibiyah, the companions were 1400 people, and the Holy Prophet ﷺ said to them: اَنتُم خَیرُ اھلِ الارضِ "You are the best of people living on the surface of the earth." It is recorded in Muslim on the authority of Umm Bishr ؓ that the Holy Prophet ﷺ has said, لا یدخل النَّارَ اَحَدُ مِمَّن بَایَعَ تَحتَ الشَّجرَۃِ "None of those who swore fealty under the tree will enter the 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 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.</p><p>Vilification of, and Finding Fault with, the Noble Companions prohibited</p><p>Tafsir Mazhari says that the noble Companions are among the best of the Prophet's ﷺ 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 Shiites, who reject the legitimacy of the caliphs Abu Bakr ؓ ، ` Umar ؓ and ` Uthman, and vilify them and other blessed Companions ؓ - condemning them as unbelievers and hypocrites.</p><p>The Tree of Ridwan</p><p>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 ﷺ 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 (cut down a tree). However, it is recorded in Bukhari and Muslim on the authority of Sayyidna Tariq Ibn ` Abdur-Rahman 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 ﷺ	took bai` at-ur-Ridwan.' After that I went up to Sayyidna Said Ibn Musayyab 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 Musayyab ؓ added: 'Companions ؓ who participated in bai` at-ur-Ridwan at the hands of the Holy Prophet ﷺ 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 - 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 ؓ knew that it was not the real tree. Then he apprehended people's involvement in shirk. Therefore, he had the tree felled.</p><p>Conquest of Khaibar</p><p>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, وَأَثَابَهُمْ فَتْحًا 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 ﷺ 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.</p><p>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)</p><p>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!</p>
Commentaryلَّقَدْ رَ‌ضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَ‌ةِ (Allah was pleased with the 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 bai` at-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 ؓ that on the day of Hudaibiyah, the companions were 1400 people, and the Holy Prophet ﷺ said to them: اَنتُم خَیرُ اھلِ الارضِ "You are the best of people living on the surface of the earth." It is recorded in Muslim on the authority of Umm Bishr ؓ that the Holy Prophet ﷺ has said, لا یدخل النَّارَ اَحَدُ مِمَّن بَایَعَ تَحتَ الشَّجرَۃِ "None of those who swore fealty under the tree will enter the 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 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 prohibitedTafsir Mazhari says that the noble Companions are among the best of the Prophet's ﷺ 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 Shiites, who reject the legitimacy of the caliphs Abu Bakr ؓ ، ` Umar ؓ and ` Uthman, and vilify them and other blessed Companions ؓ - condemning them as unbelievers and hypocrites.The Tree of RidwanThe tree that is mentioned in this verse refers to mimosa arabica or the gum-acacia tree. It is reported that after the Holy Prophet ﷺ 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 (cut down a tree). However, it is recorded in Bukhari and Muslim on the authority of Sayyidna Tariq Ibn ` Abdur-Rahman 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 ﷺ	took bai` at-ur-Ridwan.' After that I went up to Sayyidna Said Ibn Musayyab 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 Musayyab ؓ added: 'Companions ؓ who participated in bai` at-ur-Ridwan at the hands of the Holy Prophet ﷺ 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 - 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 ؓ knew that it was not the real tree. Then he apprehended people's involvement in shirk. Therefore, he had the tree felled.Conquest of KhaibarKhaibar is the name of a province which comprises many settlements, fortresses and gardens (Mazhari). Verse 18 refers to the victory of Khaibar by saying, وَأَثَابَهُمْ فَتْحًا 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 ﷺ 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!