Surah Fath Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 13, 2025Last Updated: September 18, 202514488 words72.5 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Al-Fath

1. Aʿadda lahum jahannam (أَعَدَّ لَهُمْ جَهَنَّمَ) – He has prepared for them Hell

Linguistic Root & Etymology

Aʿadda (root: ʿ-D-D (ع-د-د)) means to prepare or to make something ready. Lahum means “for them.” Jahannam is a name for Hell.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:6), this phrase describes the ultimate fate of the hypocrites and polytheists who harbor evil thoughts about God. “And He has prepared for them Hell, and it is an evil destination.” The commentators explain that the use of the verb “prepared” in the past tense signifies the absolute certainty of this outcome. Hell is not a hypothetical destination; it is a reality that has already been made ready, awaiting those who, through their own choices, have made themselves worthy of it. It underscores the gravity and the finality of their state.

Thematic Context

This connects to the surah’s theme of the starkly contrasting destinies of the believers and the hypocrites. While the believers are promised forgiveness, gardens, and God’s pleasure, the hypocrites are promised God’s wrath, His curse, and a “prepared” Hell. The theme is one of divine justice and the ultimate consequences of one’s inner state. The evil thoughts they harbored about God lead to an evil destination prepared for them.

Modern & Comparative Lens

The concept of a pre-prepared Hell or Heaven is a feature of Islamic eschatology. It posits that these are real, existing places, not just states of being that come into existence after the judgment. This gives them a powerful sense of objective reality. The idea of a place being “prepared” also implies a perfect correspondence between the crime and the punishment; the abode is perfectly suited to its inhabitants.

Practical Reflection & Application

This verse is a sobering reminder of the reality of the Hereafter. The practical application is to live a life that prepares us for the destination that has been “prepared” for the righteous, not the one prepared for the wicked. It is a call to purify our thoughts about God and to align our actions with His guidance, so that our prepared destination is one of mercy, not wrath.

2. Aḥaqqa bihā wa ahlahā (أَحَقَّ بِهَا وَأَهْلَهَا) – More worthy of it and its people

Linguistic Root & Etymology

Aḥaqqa is the comparative form of “worthy” or “entitled.” Bihā means “of it.” Wa ahlahā means “and its people” or “its rightful possessors.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:26), after describing how God sent down His tranquility upon the believers while the disbelievers were filled with arrogant tribalism, the verse says God made the “word of taqwa” binding upon the believers, “and they were more worthy of it and its people.” The commentators explain that the believers, due to their sincere faith and humility, were the truly deserving recipients of the “word of God-consciousness.” Their inner state was in harmony with this noble word, making them its rightful “people.” God, in His perfect knowledge, knew they were the ones who would truly value and uphold it.

Thematic Context

This connects to the theme of the inner state determining one’s true worth. The surah contrasts the hypocrites, who are outwardly with the Muslims but inwardly corrupt, with the true believers. This verse affirms that God’s special blessings, like tranquility and the “word of taqwa,” are bestowed upon those whose hearts are truly “worthy.” It is a statement of divine selection based on inner reality, not outward affiliation.

Modern & Comparative Lens

The concept of being “worthy” of a particular virtue or grace is a profound one. It suggests a synergy between divine bestowal and human receptivity. While the grace is from God, the recipient must have a certain inner quality that makes them a suitable vessel for that grace. This resonates with the idea found in many traditions that spiritual gifts are given to those who have prepared themselves to receive them.

Practical Reflection & Application

This verse encourages us to strive to make ourselves “worthy” of God’s special blessings. We should aim to cultivate an inner state of sincerity, humility, and piety, so that our hearts become receptive vessels for divine tranquility and wisdom. The practical application is to focus on purifying our hearts, with the hope that God will see us as the “rightful people” for His special gifts of grace.

3. Ajran ʿaẓīman (أَجْرًا عَظِيمًا) – A great reward

Linguistic Root & Etymology

Ajr means a reward or a wage. ʿAẓīm means great, momentous, or supreme.

Classical Exegesis (Tafsir)

This phrase is the ultimate promise that concludes Surah Al-Fath (48:29). After describing the beautiful qualities of the Prophet and his companions, the surah ends, “Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.” The commentators explain that this “great reward” is Paradise, and all the bliss and divine pleasure that it contains. The greatness of the reward is a reflection of the greatness of the One who is giving it.

Thematic Context

This is the culminating promise of the surah. The surah is filled with promises of victory, forgiveness, and tranquility. This final phrase encapsulates the ultimate outcome of a life lived in accordance with the model presented in the surah. The theme is that the struggles, the sacrifices, and the steadfastness of the believers will not go unrewarded, but will be met with a reward that is beyond measure.

Modern & Comparative Lens

The concept of a “great reward” for a life of virtue is a foundational principle of religious ethics. It provides the ultimate motivation for moral striving. The Qur’an’s description of this reward is holistic, encompassing both forgiveness for past failings and a positive, “great” reward for righteous actions. It is a promise of both purification and elevation.

Practical Reflection & Application

This verse should be a source of constant hope and motivation for us. It is the divine promise that fuels our spiritual journey. The practical application is to strive to be among “those who believe and do righteous deeds,” with the firm and joyful conviction that our efforts are not in vain, but are an investment towards a “great reward” from our generous Lord.

4. Ashiddāʾu ʿalā al-kuffār (أَشِدَّاءُ عَلَى الْكُفَّارِ) – Stern against the disbelievers

Linguistic Root & Etymology

Ashiddāʾ is the plural of shadīd (root: SH-D-D (ش-د-د)), which means strong, firm, or severe. ʿAlā al-kuffār means “upon/against the disbelievers.”

Classical Exegesis (Tafsir)

This is the first quality mentioned in the magnificent description of the Prophet Muhammad and his companions in the final verse of Surah Al-Fath (48:29). “Muhammad is the Messenger of Allah; and those with him are stern against the disbelievers, [but] merciful among themselves.” The commentators explain that this “sternness” is not cruelty or injustice. It is a firmness and strength in matters of principle and a formidable resolve when facing them in battle. It is the strength that comes from being united upon the truth and refusing to compromise on the fundamentals of the faith when confronted by active hostility.

Thematic Context

This connects to the theme of the balanced character of the ideal believing community. The surah portrays a community that is capable of both peace (the Treaty of Hudaybiyyah) and strength. This verse defines the two faces of that strength: it is directed outwardly as “sternness” against those who are at war with the truth, and inwardly as “mercy” towards the community of believers. It is a complete and balanced social-psychological profile.

Modern & Comparative Lens

The call for believers to be “stern” against opponents is a feature that can be misunderstood in a modern context of interfaith dialogue. It is crucial to understand that this is not a call for aggression or hostility towards non-Muslims in general. In the context of the Qur’an, it refers to a principled and firm stance against those who are actively and aggressively hostile to the Muslim community. It is the virtue of being unyielding in the face of oppression, not of being harsh in personal interactions.

Practical Reflection & Application

This verse encourages us to cultivate a balanced character. We should be firm and unshakeable in our principles when defending the truth from those who seek to undermine it. We should not be weak or apologetic about our core beliefs. However, this outward firmness must always be balanced by the inward character of mercy and compassion towards our fellow believers and all of humanity. It is a call to be both strong in principle and soft in heart.

5. Bayʿat al-riḍwān (بَيْعَةِ الرِّضْوَانِ) – The Pledge of Good Pleasure

Linguistic Root & Etymology

Bayʿah is a pledge of allegiance. Al-Riḍwān (root: R-Ḍ-Y (ر-ض-ي)) means good pleasure, contentment, or acceptance.

Classical Exegesis (Tafsir)

This is the name given to the pivotal event described in Surah Al-Fath (48:18). “Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree.” The commentators explain that this refers to the pledge taken by the companions at Hudaybiyyah. When a rumor spread that their envoy to Mecca had been killed, the Prophet called on his followers to pledge that they would fight to the death and not flee. This spontaneous and courageous pledge, made under a tree, was so sincere that it earned the direct “Good Pleasure” (Riḍwān) of God, which is considered the highest of all rewards.

Thematic Context

This is a central event in the narrative of the surah. It connects to the theme of the sincerity and steadfastness of the true believers. The surah contrasts them with the hypocrites who stayed behind. The “Pledge of Good Pleasure” is the ultimate testament to the companions’ loyalty and their willingness to sacrifice everything for the cause of God and His Messenger. The divine pleasure they earned is the ultimate victory.

Modern & Comparative Lens

The Pledge of Hudaybiyyah is a foundational event in Islamic history, a moment that crystallized the bond between the Prophet and his community. It is a powerful example of a collective commitment to a cause in a moment of crisis. The concept of God’s “Good Pleasure” is a profound one, signifying a state of divine approval and love that is the ultimate goal of the spiritual path.

Practical Reflection & Application

The story of this pledge is a source of immense inspiration. It teaches us the value of sincerity, courage, and unwavering loyalty to our principles. The practical application is to make our own “pledge” to God in our hearts: a commitment to be steadfast in His cause, to not “flee” when faced with difficulties, and to strive to perform the deeds that will make us worthy of His “Good Pleasure.”

6. Dāʾirat al-sawʾ (دَائِرَةُ السَّوْءِ) – The evil turn of fortune

Linguistic Root & Etymology

Dāʾirah is a circle, a turn, or a cycle of events. Al-Sawʾ (root: S-W-A (س-و-ء)) means evil or misfortune.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:6), this is the fate that is decreed upon the hypocrites and polytheists who harbor evil thoughts about God. “Upon them is the evil turn of fortune.” The commentators explain that this is a divine law of retribution. Because they expected an “evil turn” to befall the believers (i.e., they expected them to be defeated and destroyed), God has decreed that this very same “evil turn” will encircle and befall them instead. Their evil expectations will rebound upon their own heads.

Thematic Context

This connects to the theme of the consequences of one’s inner state. The surah emphasizes the importance of having good thoughts about God (ḥusn al-ẓann). This verse shows the terrible consequence of having evil thoughts (ẓann al-sawʾ). The theme is that our expectations and the state of our hearts have a powerful effect on our ultimate destiny. The evil they wished for others becomes their own reality.

Modern & Comparative Lens

The idea that “what goes around, comes around” or that one’s evil intentions will ultimately backfire is a universal principle of moral causality, similar to the concept of karma. This verse gives this principle a powerful theological expression. It is a statement of cosmic justice, where the universe is morally ordered in such a way that evil is ultimately self-destructive.

Practical Reflection & Application

This verse is a powerful warning to purify our thoughts and intentions, especially our thoughts about God and His plan. We should never wish for an “evil turn” to befall others. The practical application is to cultivate a positive and optimistic outlook, to have good thoughts about God (trusting in His wisdom and mercy), and to wish for good for others. By doing so, we hope to be recipients of a “good turn of fortune,” not an evil one.

7. Dhanbika mā taqaddama wa mā taʾakhkhara (ذَنبِكَ مَا تَقَدَّمَ مِنْهُ وَمَا تَأَخَّرَ) – Your faults of the past and those to follow

Linguistic Root & Etymology

Dhanbika means “your fault” or “your sin.” Mā taqaddama means “what has preceded.” Wa mā taʾakhkhara means “and what is to follow.”

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Fath (48:2), one of the purposes of the “clear victory” is stated: “That Allah may forgive for you what has preceded of your faults and what is to follow.” The classical commentators have approached this verse, which speaks of the “faults” of the Prophet, with great care. The consensus is that prophets are protected from major sins. This verse, therefore, is understood in several ways. Some see it as referring to minor, unintentional errors in judgment or the “lesser of two good choices.” Others see it as referring to the “faults” that his opponents *perceived* in him. The most encompassing view is that this is a statement of the Prophet’s complete and absolute forgiveness, covering any possible human shortcoming, past and future, as a sign of his immense honor and the magnitude of the blessing of the “victory.”

Thematic Context

This connects to the theme of the immense grace bestowed upon the Prophet Muhammad as a result of the victory of Hudaybiyyah. The forgiveness mentioned here is a sign of the great honor and rank that the Prophet holds in the sight of God. The theme is that the victory was not just a political event, but a profound spiritual one, which resulted in a massive outpouring of divine grace upon the Prophet and his community.

Modern & Comparative Lens

The concept of prophetic infallibility (ʿiṣmah) is a major topic in Islamic theology. This verse is a key text in that discussion. It is generally understood to affirm that while prophets are human and may have minor lapses, they are divinely protected from major sins and from any error in conveying the revelation. The verse is seen as a statement of God’s complete and overwhelming grace upon His chosen Messenger.

Practical Reflection & Application

This verse should fill our hearts with a deep love and respect for the Prophet. It is also a reminder of the vastness of God’s forgiveness. If God bestowed such a comprehensive pardon upon the best of creation, then it should give us, who are full of faults, immense hope in seeking His forgiveness. The practical application is to never despair of God’s mercy and to be constant in seeking forgiveness for our own past and future shortcomings.

8. Fatḥan mubīnan (فَتْحًا مُّبِينًا) – A Clear Victory

Linguistic Root & Etymology

Fatḥan (root: F-T-Ḥ (ف-т-х)) means an opening, a conquest, or a victory. Mubīnan (root: B-Y-N (ب-ي-ن)) means clear, manifest, or evident.

Classical Exegesis (Tafsir)

This is the phrase that gives Surah Al-Fath its name and its central theme (48:1). “Indeed, We have given you, [O Muhammad], a clear victory.” The commentators have discussed what this “clear victory” refers to. While some saw it as a prophecy of the future conquest of Mecca, the overwhelming majority view it as referring to the Treaty of Hudaybiyyah itself. Although the treaty seemed like a political setback and a humiliation to many of the companions at the time, this verse reframed it as a massive strategic and spiritual “opening.” It brought an end to the state of war, allowed for the peaceful spread of Islam, and led to a huge number of new converts, paving the way for the eventual, peaceful conquest of Mecca.

Thematic Context

The theme of redefining “victory” is central to the surah. The surah teaches that a true victory is not always a military one. A peaceful treaty that opens the doors for the message to be heard can be a far greater “opening” than a bloody battle. The surah is a divine re-interpretation of a historical event, teaching the believers to trust in God’s wisdom and to look beyond the superficial appearances of political events.

Modern & Comparative Lens

The concept of Hudaybiyyah as a “clear victory” is a powerful case study in strategic peace-making and long-term thinking. It is a timeless lesson in diplomacy and the art of turning an apparent setback into a strategic advantage. This verse challenges a simplistic, militaristic conception of victory and promotes a more sophisticated understanding that prioritizes the “opening” of hearts and minds over the conquest of territory.

Practical Reflection & Application

This verse encourages us to trust in God’s plan, even when events seem to be going against us. What appears to be a loss or a setback may, in the grand scheme of things, be a “clear opening” to something much better. The practical application is to cultivate patience and a deep trust in God’s wisdom (ḥikmah), and to look for the hidden opportunities and blessings in our trials, rather than despairing at the apparent outcome.

9. Ghaḍiba Allāh ʿalayhim (وَغَضِبَ اللَّهُ عَلَيْهِمْ) – And the wrath of Allah is upon them

Linguistic Root & Etymology

Ghaḍiba is the verb for anger or wrath. Allāh ʿalayhim means “Allah is upon them.” The phrase denotes a state of being under divine wrath.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:6), this is one of the consequences for the hypocrites who harbor evil thoughts about God. “…and the wrath of Allah is upon them, and He has cursed them.” The commentators explain that divine “wrath” (ghaḍab) is not an uncontrolled, human-like anger. It is God’s intense displeasure with willful and persistent disbelief and corruption, which necessitates a response of just punishment. It is the state of a person who has earned God’s severe disfavor through their own actions.

Thematic Context

This connects to the theme of divine justice. The surah balances its message of mercy and pleasure for the believers with a stark warning of wrath and curse for the hypocrites. The “wrath of Allah” is the direct consequence of their evil thoughts about Him and their refusal to support His cause. It is a statement of the profound relational consequences of their disbelief; they have broken their relationship with the source of all mercy.

Modern & Comparative Lens

The concept of “divine wrath” is a feature of the Abrahamic traditions, representing the idea that God is not morally neutral. His justice includes a powerful and righteous opposition to evil. While some modern theologies may be uncomfortable with this language, it serves to underscore the moral seriousness of human choices and the reality that a just God cannot be indifferent to tyranny and corruption.

Practical Reflection & Application

This verse is a powerful deterrent from the sins that incur God’s “wrath.” These include arrogance, hypocrisy, and having evil thoughts about God. The practical application is to strive to be among those upon whom God’s mercy and pleasure descend, not His wrath. This is achieved by cultivating sincere faith, having good thoughts about God, and aligning our actions with His guidance.

10. Ḥamiyyat al-jāhiliyyah (حَمِيَّةَ الْجَاهِلِيَّةِ) – The fierce partisanship of the time of ignorance

Linguistic Root & Etymology

Ḥamiyyah (root: Ḥ-M-Y (ح-م-ي)) means heat, but also a fierce sense of honor, zeal, or partisanship. Al-Jāhiliyyah refers to the pre-Islamic period of ignorance.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:26), this is the quality that filled the hearts of the disbelievers at Hudaybiyyah. “When those who disbelieved had put into their hearts chauvinism – the chauvinism of the time of ignorance…” The commentators explain that their refusal to allow the Muslims to enter Mecca and to even write the name “the Merciful” on the treaty was not based on any principle of justice, but on ḥamiyyat al-jāhiliyyah—an arrogant, tribalistic pride and a false sense of honor based on ignorance. It was a purely emotional and partisan reaction.

Thematic Context

This is the direct counterpart to the “tranquility” (sakīnah) that God sent down upon the believers. The surah contrasts the two inner states. The disbelievers’ hearts are filled with the “heat” of arrogant, tribal pride. The believers’ hearts are filled with the “coolness” of divinely-sent peace and submission. This contrast is the central psychological and spiritual dynamic of the events at Hudaybiyyah.

Modern & Comparative Lens

Ḥamiyyat al-jāhiliyyah is a timeless and powerful term for toxic nationalism, blind tribalism, racism, and any form of bigoted partisanship. It is the “us vs. them” mentality that is based on an arrogant and ignorant sense of group superiority, rather than on universal principles of truth and justice. The verse is a profound critique of this destructive social and political force.

Practical Reflection & Application

This verse is a powerful warning against allowing our hearts to be filled with any form of ignorant partisanship. We must be vigilant against the pulls of blind loyalty to our tribe, our nation, or our race when it leads to injustice. The practical application is to make our ultimate loyalty to God and to the “word of taqwa,” and to judge all matters based on the universal principles of Islamic justice, not the heated and divisive passions of “ḥamiyyat al-jāhiliyyah.”

11. Hady (الْهَدْيَ) – The sacrificial animal

Linguistic Root & Etymology

The root is H-D-Y (ه-د-ي), which also means to guide. A hady is a gift, and specifically, the animal that is brought to be sacrificed at the Kaaba during the pilgrimage.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:25), one of the reasons the situation at Hudaybiyyah was so tense is mentioned. The disbelievers were the ones who “averted you from the Sacred Mosque and the sacrificial animals (al-hady) kept from reaching their place of sacrifice.” The commentators explain that the Muslims had brought their sacrificial animals with them, intending to perform the ‘Umrah pilgrimage. The act of the Quraysh in preventing these animals from reaching the Kaaba was a grave violation of the ancient, sacred traditions of Arabia, and was seen as a profound sacrilege.

Thematic Context

This connects to the theme of the sacrilege and injustice of the disbelievers’ position. By blocking the sacrificial animals, they were not just committing a political act, but a deeply offensive religious one, even by their own pre-Islamic standards. This served to highlight the righteousness of the Muslims’ cause and the unreasonableness of the Quraysh’s opposition.

Modern & Comparative Lens

The blocking of pilgrims and their offerings from a sacred site is a potent symbol of religious persecution. The verse highlights the deep emotional and spiritual significance of these rituals. The hady is not just an animal; it is a symbol of the pilgrim’s devotion and their connection to the sacred house. Preventing it from reaching its destination was a profound act of spiritual obstruction.

Practical Reflection & Application

This verse should instill in us a deep respect for the rituals of the pilgrimage (Hajj and ‘Umrah). The sacrifice of the hady is a central part of these rites. The practical application is to appreciate the deep spiritual symbolism of these acts of worship and to carry them out with sincerity and reverence when we are given the opportunity to do so. It is a reminder of the great blessing of being able to freely access the sacred sites.

12. Junūd al-samāwāti wa-l-arḍ (جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ) – The soldiers of the heavens and the earth

Linguistic Root & Etymology

Junūd is the plural of jund, an army or soldiers. The phrase means “the armies/soldiers of the heavens and the earth.”

Classical Exegesis (Tafsir)

This phrase is repeated twice in Surah Al-Fath (48:4, 7). “And to Allah belong the soldiers of the heavens and the earth.” The commentators explain that this is a statement of God’s absolute power and sovereignty. His “soldiers” are not just human armies; they include the angels, the forces of nature (wind, rain, etc.), and all the unseen forces of the cosmos. He can use any of these forces to grant victory to His cause. This is mentioned in the context of the victory to reassure the believers that their success is not dependent on their own small numbers, but on the limitless power of their ally.

Thematic Context

This connects to the central theme of divine power and the guarantee of victory. The surah is a reassurance that the outcome of the struggle is not in doubt. The repetition of this phrase is a powerful reminder that God has at His disposal infinite resources to ensure the triumph of His will. The believers’ role is to be a small part of this vast cosmic “army.”

Modern & Comparative Lens

The concept of “the soldiers of God” is a powerful metaphor for the forces that work to bring about the divine will in the world. This can be understood to include not just metaphysical forces like angels, but also the very laws of physics and the patterns of history. The verse suggests a worldview where all of reality, both seen and unseen, is ultimately an instrument in the hand of the Creator. It is a statement of absolute divine sovereignty over all of existence.

Practical Reflection & Application

This verse should be a source of immense confidence and a cure for feelings of helplessness. When we feel that the forces of falsehood are too powerful, we should remember that God has “soldiers” that we cannot see. The practical application is to do our part with courage and sincerity, and to trust that the Lord of all soldiers will bring about the victory in the way and at the time that He sees fit. It is a call to trust in the ultimate power of our divine ally.

13. Kaffa aydiyahum ʿankum (كَفَّ أَيْدِيَهُمْ عَنكُمْ) – He withheld their hands from you

Linguistic Root & Etymology

Kaffa means to restrain or to withhold. Aydiyahum means “their hands.” ʿAnkum means “from you.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:20, 24), this is mentioned as a great divine favor upon the believers. At Hudaybiyyah, God “withheld their hands from you and your hands from them in the valley of Mecca.” The commentators explain that there were several incidents at Hudaybiyyah where fighting was on the verge of breaking out. A party of Meccan warriors was captured and then released, and the believers were full of zeal to fight. This verse states that it was a direct divine intervention that “withheld the hands” of both sides and prevented a bloody battle, paving the way for the peaceful treaty.

Thematic Context

This connects to the theme that the peaceful outcome of Hudaybiyyah was not a human achievement, but a divinely-orchestrated plan. The surah emphasizes that God’s hand was at work behind the scenes, restraining the aggressive impulses of both sides in order to bring about the “clear victory” of the treaty. It is presented as a manifest “sign” (āyah) for the believers, a proof of God’s subtle and wise management of their affairs.

Modern & Comparative Lens

The prevention of a war through a last-minute de-escalation is often seen as a historical “miracle.” This verse provides a theological framework for such events, attributing the restraint to a direct act of divine grace. It is a powerful reminder that peace is not just the absence of war, but is an active blessing that requires the “withholding” of the hands of aggression.

Practical Reflection & Application

This verse encourages us to see the peace and security we enjoy as an active blessing from God. We should be grateful for the moments when God has “withheld the hands” of harm from us, whether from our enemies or even from our own angry impulses. The practical application is to pray for God to “withhold our hands” from harming others and to “withhold the hands” of others from harming us. It is a prayer for peace and divine protection.

14. Kalimat al-taqwā (كَلِمَةَ التَّقْوَىٰ) – The Word of God-consciousness

Linguistic Root & Etymology

Kalimah means “word.” Al-Taqwā (root: W-Q-Y (و-ق-ي)) is God-consciousness or piety.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:26), after God sent down His tranquility upon the believers, He “made binding upon them the word of God-consciousness (kalimat al-taqwā).” The commentators have offered several interpretations of this “word.” Many have said it is the declaration of faith, “Lā ilāha illā Allāh” (There is no god but Allah), as this is the ultimate expression of taqwā. Others have said it refers to the qualities of sincerity, patience, and submission that characterize taqwā. In essence, it is the worldview and the commitment to piety that stood in stark contrast to the “word of ignorant partisanship” in the hearts of the disbelievers.

Thematic Context

This connects to the theme of the inner spiritual reality that defines the believers. The surah contrasts the inner state of the two groups at Hudaybiyyah. The disbelievers were driven by “ḥamiyyat al-jāhiliyyah.” The believers, in contrast, were made to adhere to the “kalimat al-taqwā.” The theme is that a believer’s identity and actions are rooted in this binding commitment to God-consciousness, which is the source of their tranquility and their wise actions.

Modern & Comparative Lens

The idea of a “word” or a “creed” that defines a person’s entire being is a powerful one. The “word of taqwa” is the foundational principle that organizes the believer’s entire personality and worldview. It is their ultimate term of reference. This provides a powerful model for a life of integrity, where one’s actions are consistently bound to a single, noble principle.

Practical Reflection & Application

This verse encourages us to make the “word of taqwa” binding upon our own selves. We should make the declaration of faith not just a phrase on our tongues, but a “word” that governs our hearts, our thoughts, and our actions. The practical application is to live a life that is a consistent reflection of this “word,” so that we too may be considered its “rightful people.”

15. Liyuzhirahu ʿalā al-dīni kullihi (لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ) – That He may make it prevail over all other religion

Linguistic Root & Etymology

Liyuzhirahu (root: Ẓ-H-R (ظ-ه-р)) means “so that He may make it apparent” or “make it prevail.” ʿAlā al-dīni kullihi means “over all the religion” or “over all other ways of life.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:28), the ultimate purpose of the Prophet Muhammad’s mission is stated. “It is He who sent His Messenger with guidance and the religion of truth that He may make it prevail over all other religion.” The commentators explain that this “prevailing” has two dimensions. The first is a prevailing in terms of proof and argument; the “religion of truth” (Islam) has the clearest and most convincing proofs. The second is a physical and political prevailing, a promise that the Muslim community will ultimately be granted victory and ascendancy. The Treaty of Hudaybiyyah was a key step in the fulfillment of this promise.

Thematic Context

This is the ultimate statement of the theme of the triumph of Islam. The surah is named “The Victory,” and this verse provides the ultimate scope of that victory. It is not just a local victory at Mecca, but a global and historical one. The theme is one of divine promise and historical optimism. The surah assures the believers that despite their current weakness, the religion they are carrying is destined to prevail.

Modern & Comparative Lens

This verse is a powerful statement of the universal mission of Islam. The concept of a divinely-ordained truth that is destined to “prevail” is a feature of many missionary religions. The Islamic concept of “prevailing” has been a subject of much modern discussion. It is generally understood to not mean a forced conversion of all people, but the establishment of the truth of Islam as a clear and undeniable proof against all other systems of belief, and the establishment of a just order where the principles of Islam can flourish.

Practical Reflection & Application

This verse should fill believers with a sense of purpose and a confident optimism. We are part of a divinely-guaranteed, victorious project. The practical application is to be active participants in the “prevailing” of this religion of truth. We do this not through coercion, but by embodying its truths in our own character and by sharing its message with wisdom, beauty, and clear arguments. We must be the proof of the truth we want to see prevail.

16. Maʿarratun bi-ghayri ʿilm (مَعَرَّةٌ بِغَيْرِ عِلْمٍ) – Harm out of ignorance

Linguistic Root & Etymology

Maʿarrah is harm, injury, or a shameful outcome. Bi-ghayri ʿilm means “without knowledge” or “out of ignorance.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:25), this phrase explains the subtle wisdom behind the prevention of the battle at Mecca. God withheld the believers’ hands because if they had fought, “you might have trampled believing men and believing women whom you did not know, and thus incurred from them a harm out of ignorance.” The commentators explain that there were secret Muslims living in Mecca, whose faith was unknown to the army from Medina. A battle would have resulted in the tragic “friendly fire” incident of Muslims unknowingly killing other Muslims. God’s intervention was to prevent this “harm out of ignorance.”

Thematic Context

This connects to the theme of the unseen wisdom in God’s plan. The believers were zealous to fight, but God’s knowledge was more complete. He prevented the battle out of His mercy and His knowledge of the hidden believers in the city. The theme is a profound lesson in trusting God’s command, even when it seems to go against our own zeal, because His plan is based on a perfect knowledge that we do not possess.

Modern & Comparative Lens

The problem of “collateral damage” and unintentional harm to innocent parties is a central issue in modern just war theory. This verse is a remarkable early articulation of this principle. It shows that the divine command to avoid the battle was based on a meticulous concern for protecting innocent, unknown believers. It is a powerful statement on the sanctity of a believer’s life and the importance of avoiding harm, even unintentionally.

Practical Reflection & Application

This verse teaches us to be extremely cautious in our actions, especially in conflict, lest we cause “harm out of ignorance.” It is a call for due diligence and a recognition of the limits of our own knowledge. The practical application is to avoid making rash judgments or taking aggressive actions based on incomplete information. We should always be mindful that there may be factors and individuals involved that we are unaware of, and we should pray to God to guide us to the path that avoids causing unintended harm.

17. Maghānima kathīratan (مَغَانِمَ كَثِيرَةً) – Abundant spoils

Linguistic Root & Etymology

Maghānim is the plural of maghnam (root: GH-N-M (غ-н-м)), which means spoils of war or a windfall gain. Kathīratan means abundant or many.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:19), this is part of the promise given to the believers who made the pledge at Hudaybiyyah. As a reward for their sincerity, God was pleased with them and gave them an immediate “near victory” and “abundant spoils that they will take.” The commentators are in consensus that this is a direct prophecy of the conquest of the wealthy Jewish fortress of Khaybar, which took place shortly after Hudaybiyyah. The spoils from this victory were indeed abundant and greatly strengthened the nascent Muslim state.

Thematic Context

This connects to the theme of the worldly rewards that accompany sincere faith and sacrifice. While the ultimate reward is in the Hereafter, the surah makes it clear that God also rewards the believers with victory, security, and material blessings in this life. The promise of “abundant spoils” was a tangible and immediate fulfillment of God’s promise, which served to strengthen the faith of the believers and to demonstrate the truth of the Prophet’s words.

Modern & Comparative Lens

The concept of “spoils of war” was a standard and accepted part of the economy of ancient warfare. The Qur’an and Islamic law regulate this practice, establishing clear and just rules for its distribution. The promise of these spoils is a realistic acknowledgment of the material realities of the time. The larger principle is that a community that is united and steadfast in a just cause will often be rewarded with material prosperity and success.

Practical Reflection & Application

This verse is a reminder that sincere commitment to God’s cause can be a source of worldly blessings. The practical application is to trust that if we prioritize our relationship with God and strive in His cause, He will not neglect our worldly needs. We should seek the “spoils” of the Hereafter as our primary goal, but we can have hope that God will also grant us a sufficient and blessed share of the “spoils” of this world.

18. Maḥillahu (مَحِلَّهُ) – Its place of sacrifice

Linguistic Root & Etymology

The root is Ḥ-L-L (ح-л-л), which means to untie, to descend, or to become permissible. Maḥill is a noun of place, meaning the place where something “becomes permissible,” i.e., its proper destination or place of sacrifice.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:25), the sacrificial animals (hady) are described as being “kept from reaching their place of sacrifice (maḥillahu).” The commentators explain that the proper “place of sacrifice” for the animals of the ‘Umrah pilgrimage is the sacred precinct of Mecca, specifically the area around the Kaaba. The act of the Quraysh in preventing the animals from reaching this destination was a grave violation of the sanctity of the pilgrimage rites.

Thematic Context

This connects to the theme of the sanctity of the Masjid al-Haram and its rituals. The surah portrays the Muslims as the rightful guardians of these rites and the Quraysh as the violators. The image of the sacrificial animals being blocked from their sacred destination is a powerful symbol of the spiritual obstruction caused by the disbelievers. It highlighted the injustice of their position and the righteousness of the Muslims’ desire to perform the pilgrimage.

Modern & Comparative Lens

The concept of a specific, sacred location for a ritual is a central feature of many religions. The term maḥill emphasizes the importance of sacred geography in Islam. The pilgrimage is not just a spiritual state; it is a physical journey to a specific place. The verse underscores the deep significance of this connection between the ritual act and its sacred location.

Practical Reflection & Application

This verse should increase our reverence for the sacred sites of Mecca and the rituals of Hajj and ‘Umrah. The practical application is to appreciate the great blessing of being able to access these places and to perform our rituals in their proper location. It is a reminder to not take these rites for granted and to perform them with the full reverence that befits their sacred status.

19. Muḥammadun Rasūl Allāh (مُّحَمَّدٌ رَّسُولُ اللَّهِ) – Muhammad is the Messenger of Allah

Linguistic Root & Etymology

Muḥammad is the name of the Prophet. Rasūl Allāh means “the Messenger of Allah.”

Classical Exegesis (Tafsir)

This is the powerful opening statement of the final verse of Surah Al-Fath (48:29). The commentators note the significance of this declaration. After a whole surah that has defended the Prophet and his treaty, this verse serves as a final, definitive, and majestic declaration of his true status. This is also the phrase that the Meccan negotiator, Suhayl ibn ‘Amr, refused to allow to be written in the Treaty of Hudaybiyyah. The surah concludes by affirming it as an eternal truth, as if to say: “What you refused to write on a piece of paper is a reality that is inscribed across the heavens and the earth.”

Thematic Context

This is the culmination of the surah’s theme of the truth of the Prophet’s mission. The surah begins with the promise of victory for him and ends with this clear declaration of his identity. The verse then proceeds to describe the qualities of his followers, showing that the truth of his messengership is proven by the noble and beautiful character of the community he has cultivated. The followers are the living proof of the truth of their leader.

Modern & Comparative Lens

This phrase is the second part of the Islamic declaration of faith (the Shahādah). It is the cornerstone of Islamic prophetology. It affirms that Muhammad is not a divine being, but holds the highest and most noble of human stations: the final messenger of God to all of humanity. It is a statement of both love and allegiance, defining the relationship between a Muslim and the Prophet.

Practical Reflection & Application

This statement should be a constant presence in our hearts and on our tongues. The practical application is to live a life that is a testament to the truth of this declaration. By following the Prophet’s example (the Sunnah), we are providing a living proof to the world that “Muhammad is the Messenger of Allah.” Our good character should be the evidence that makes others appreciate the truth of the one who taught us.

20. Mukhallafūn min al-aʿrāb (الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ) – The Bedouins who were left behind

Linguistic Root & Etymology

Al-Mukhallafūn (root: KH-L-F (خ-л-ф)) is a passive participle meaning “those who were made to stay behind” or “those who were left behind.” Min al-aʿrāb means “from the Bedouins.”

Classical Exegesis (Tafsir)

This term in Surah Al-Fath (48:11) refers to the desert Arabs who lived around Medina who were called to join the Prophet on the journey to Hudaybiyyah but made flimsy excuses and stayed behind. They assumed the Muslims were marching to their doom. The commentators explain that they were “left behind” both physically, from the blessed journey, and spiritually, from the honor of participating in it. Their staying behind was a sign of the weakness and hypocrisy in their hearts.

Thematic Context

The surah is a powerful contrast between the sincere believers who pledged allegiance and these “mukhallafūn” who stayed behind. The theme is one of sorting and testing. The difficult journey to Hudaybiyyah was a divine test that separated the true from the false. The story of the mukhallafūn is a detailed case study in the psychology of hypocrisy: they make false excuses, they have evil thoughts about God, and they seek the benefits of victory without being willing to make the sacrifices.

Modern & Comparative Lens

The “one who is left behind” is a powerful archetype of one who has missed a great opportunity out of cowardice or poor judgment. The story of the mukhallafūn is a timeless lesson on the dangers of a weak and opportunistic faith. It is a critique of a “fair-weather” belief, where one is present in times of ease but is absent in times of difficulty and sacrifice.

Practical Reflection & Application

This verse is a powerful warning against making excuses when we are called to do good. We must be careful not to become a “mukhallaf“—one who is “left behind” from the opportunities for reward and honor because our attachment to our wealth and family is stronger than our commitment to God. The practical application is to be among the first to respond to the call of righteousness, and to never let our worldly concerns cause us to miss out on the great spiritual journeys of our lives.

21. Munāfiqīn wa-l-munāfiqāt (الْمُنَافِقِينَ وَالْمُنَافِقَاتِ) – The hypocritical men and hypocritical women

Linguistic Root & Etymology

The root is N-F-Q (н-ф-қ), which refers to the tunnel of a desert rodent, which has two openings for escape. A munāfiq is a hypocrite, one who enters faith from one door and leaves from another.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:6), the hypocrites are mentioned alongside the polytheists as those who will be punished for harboring evil thoughts about God. The commentators explain that the context of Hudaybiyyah was a major test that exposed the hypocrisy of many who claimed to be Muslim. Their refusal to join the Prophet and their assumption that the Muslims would be destroyed revealed the disease of doubt and malice in their hearts.

Thematic Context

The surah is a powerful instrument of sorting (furqān), and the hypocrites are one of the primary groups that it exposes. The theme is that true faith is not just a verbal claim but an inner state of sincerity that is proven by action. The surah contrasts the steadfastness of the true believers (who made the pledge) with the cowardice and evil thoughts of the hypocrites. Their punishment is severe because their crime is a betrayal from within.

Modern & Comparative Lens

Hypocrisy is a universally condemned moral failing. The Qur’an gives it a specific theological weight, considering it a profound spiritual disease. The surah’s critique of the hypocrites is a timeless warning against the dangers of a faith that is not sincere, and the social and political instability that such insincerity can cause within a community.

Practical Reflection & Application

This verse is a call for a deep and sincere internal audit. We must constantly be on guard against the seeds of hypocrisy in our own hearts. The practical application is to strive for a state where our inner convictions and our outward actions are in perfect harmony. We should pray to God to protect us from the disease of hypocrisy and to make us among the sincere (mukhliṣīn).

22. Nakatha (نَكَثَ) – He has broken his pledge

Linguistic Root & Etymology

The root is N-K-TH (н-к-th), which means to untwist a rope or to break a pledge. The verb nakatha means he has violated his oath or broken his covenant.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:10), a clear principle is stated regarding the pledge of allegiance: “And whoever breaks his pledge (nakatha) only breaks it to the detriment of himself.” The commentators explain that the act of pledging allegiance to the Prophet is, in reality, a pledge to God. The benefit of this pledge is for the one making it. Therefore, if someone breaks this sacred covenant, they are not harming God or His Messenger; they are only harming their own souls by cutting themselves off from a source of immense blessing and incurring a severe penalty.

Thematic Context

This connects to the theme of personal responsibility. The surah emphasizes that the choices of belief and loyalty are ultimately for our own benefit or detriment. The verse about the pledge clarifies this. The covenant is an opportunity for honor and reward, but if one violates it, the loss is entirely one’s own. This places the full weight of the choice upon the individual.

Modern & Comparative Lens

The concept of covenant-breaking is a serious moral and legal transgression in all societies. This verse gives it a spiritual dimension. It is a powerful statement on the self-destructive nature of treachery. The one who breaks a sacred trust is ultimately their own greatest victim. This is a timeless principle of moral and spiritual causality.

Practical Reflection & Application

This verse is a powerful reminder to take our promises and pledges seriously, whether they are made to God or to other people. We should be people who are known for their integrity and their fulfillment of covenants. The practical application is to be extremely careful before making a pledge, and to be absolutely diligent in fulfilling it once it is made, knowing that breaking it only brings harm upon our own selves.

23. Naṣran ʿazīzan (نَصْرًا عَزِيزًا) – A mighty help

Linguistic Root & Etymology

Naṣr means help or victory. ʿAzīz means mighty, glorious, or invincible.

Classical Exegesis (Tafsir)

This is the third of the great blessings that came from the “clear victory,” as stated in the opening of Surah Al-Fath (48:3). “And [that] Allah may help you with a mighty help.” The commentators explain that this is a promise of a specific kind of divine support. It is not just any help, but a “mighty” one that is characterized by honor and is guaranteed to lead to a decisive and invincible victory. The events that followed Hudaybiyyah, such as the conquest of Khaybar and Mecca, were the clear fulfillment of this promise.

Thematic Context

This connects to the theme of divine support for the Prophet and the believers. The surah is a reassurance that they are not alone in their struggle. God’s “mighty help” is the ultimate guarantee of their success. This promise is what gives them the confidence to face their enemies, to be firm in their resolve, and to trust in the ultimate triumph of their cause. It is the divine power that backs up the divine plan.

Modern & Comparative Lens

The concept of “divine aid” is a cornerstone of the religious experience of struggle. This phrase gives that aid a specific quality: it is “mighty” and “honorable.” It is not a weak or begrudging help, but a powerful and glorious intervention. This fosters a sense of confidence and honor in the believer who is striving in the path of God.

Practical Reflection & Application

This verse is a source of great hope and a powerful supplication. We should pray to God to grant us “a mighty help” in our own struggles, whether they are personal, communal, or spiritual. The practical application is to do our part by striving in the cause of truth, and then to place our full trust in God’s promise to provide a powerful and honorable support that will lead us to success.

24. Qawman būrā (قَوْمًا بُورًا) – A people ruined

Linguistic Root & Etymology

Qawm means a people or a nation. Būr (root: B-W-R (б-у-р)) means fallow, barren, or ruined. It describes a people who are spiritually dead and destined for destruction.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:12), this is the evil thought that the hypocrites harbored about the Muslims who went to Hudaybiyyah. “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 became a people ruined.” The commentators explain that their inner state was so corrupt that they were certain that the Muslims were heading to their annihilation. This evil thought was a sign that they themselves were “barren” of any good and were on a path to ultimate ruin.

Thematic Context

This connects to the theme of the contrast between the inner states of the believers and the hypocrites. The believers, with their good thoughts about God, were promised victory. The hypocrites, with their evil thoughts, are described as being a “ruined people.” The theme is that our thoughts and expectations about God’s plan are not neutral; they are a reflection of our own spiritual health and have a profound impact on our destiny.

Modern & Comparative Lens

The phrase “a ruined people” is a powerful diagnosis of a community that has lost its moral and spiritual compass. It is a state of being “barren” of any potential for good. This can be seen in a modern context in societies or groups that have become so cynical, nihilistic, or corrupt that they are no longer capable of producing anything good and are on a path of self-destruction.

Practical Reflection & Application

This verse is a powerful warning against cynicism and having evil thoughts about God or His sincere servants. We must guard our hearts from the negativity that leads to such a “ruined” state. The practical application is to always practice having good thoughts about God (ḥusn al-ẓann billāh), to be optimistic about the ultimate triumph of His cause, and to pray for the success and safety of the believers, not to wish for their downfall.

25. Qulūb al-muʾminīn (قُلُوبِ الْمُؤْمِنِينَ) – The hearts of the believers

Linguistic Root & Etymology

Qulūb is the plural of qalb, heart. Al-Muʾminīn are the believers.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:4), this is the specific location where God sends down His tranquility. “It is He who sent down tranquility (al-sakīnah) into the hearts of the believers that they would increase in faith along with their [present] faith.” The commentators explain that the heart is the seat of faith and the primary recipient of this divine grace. The tranquility was sent down specifically into their hearts to calm their agitation and to solidify their conviction at the difficult and confusing time of Hudaybiyyah.

Thematic Context

The “heart of the believer” is the central arena of the spiritual events described in the surah. It is the place where tranquility descends, where faith increases, and where the “word of taqwa” is made binding. This is contrasted with the hearts of the disbelievers, which are filled with the “fierce partisanship of ignorance.” The theme is that the external events of victory and defeat are secondary to the internal state of the heart.

Modern & Comparative Lens

The “heart” in many spiritual traditions is seen as the center of consciousness and the organ of spiritual perception. The Qur’anic focus on the “hearts of the believers” is a powerful statement of the primacy of the inner life. Modern psychology also recognizes the centrality of one’s “inner state” or mindset in determining one’s response to external events. The verse portrays God as being directly engaged with this inner world, actively sending down the peace that transforms it.

Practical Reflection & Application

This verse teaches us that the most important part of our being is our heart. The practical application is to make the purification and strengthening of our hearts our primary spiritual goal. We should pray to God to send down “tranquility” into our own hearts, to protect them from the diseases of doubt and hypocrisy, and to make them firm vessels for an ever-increasing faith.

26. Ruḥamāʾu baynahum (رُحَمَاءُ بَيْنَهُمْ) – Merciful among themselves

Linguistic Root & Etymology

Ruḥamāʾ is the plural of raḥīm (root: R-Ḥ-M (р-х-м)), meaning merciful or compassionate. Baynahum means “among themselves.”

Classical Exegesis (Tafsir)

This is the second quality mentioned in the description of the Prophet’s companions in Surah Al-Fath (48:29). They are “stern against the disbelievers, [but] merciful among themselves.” The commentators explain that this is the inward-facing character of the community. While they are firm and strong against their external enemies, their internal relationships are characterized by the utmost mercy, compassion, and mutual kindness. They are like a loving family to one another.

Thematic Context

This connects to the theme of the ideal character of the Muslim community. It is a community that is perfectly balanced. Its strength is not a brutish or harsh quality, because it is always coupled with this profound internal mercy. The surah has described their unity and their willingness to sacrifice for one another at Hudaybiyyah, and this phrase provides the underlying emotional and spiritual quality that makes that unity possible: mutual mercy.

Modern & Comparative Lens

The ideal of a community that is “tough on the outside, tender on the inside” is a powerful social model. It combines the virtues of strength and compassion. This verse is a cornerstone of the Islamic concept of brotherhood (ukhuwwah). It provides a clear standard for the internal relations of the Muslim community: the default state should always be one of mercy.

Practical Reflection & Application

This verse gives us a clear and beautiful standard for our own conduct within our community. We must strive to be “merciful among ourselves.” The practical application is to treat our fellow believers with kindness, to forgive their faults, to overlook their shortcomings, and to be a source of comfort and support for them. We should be strong in our principles, but our strength should never manifest as harshness towards our own brothers and sisters in faith.

27. Rukaʿan sujjadan (رُكَّعًا سُجَّدًا) – Bowing and prostrating

Linguistic Root & Etymology

Rukaʿan is the plural of one who is bowing (in rukūʿ). Sujjadan is the plural of one who is prostrating (in sujūd).

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Fath (48:29), the companions are described with a defining visual image: “You see them bowing and prostrating, seeking bounty from Allah and [His] good pleasure.” The commentators explain that this is a description of their constant state of worship, specifically the prayer (ṣalāh). The two most distinctive postures of the Islamic prayer, bowing and prostrating, are used to symbolize their entire life of devotion and submission. Their physical actions are a manifestation of their inner state of seeking God’s favor.

Thematic Context

This connects to the theme of the practical manifestation of faith. The surah describes the believers’ inner state (their faith, their tranquility) and their actions in conflict. This phrase describes their core act of worship, which is the spiritual foundation for all their other actions. Their strength in battle and their mercy among themselves are fueled by their humility before God in their prayers.

Modern & Comparative Lens

The physical postures of prayer are a key feature of many religious traditions. The Islamic postures of bowing and especially prostrating are powerful expressions of humility and submission. The image of the community as “bowing and prostrating” is a powerful symbol of a group of people who are united in their shared act of humbling themselves before the Divine. It is the ultimate expression of their servitude.

Practical Reflection & Application

This verse should inspire in us a deep love and appreciation for our daily prayers. It is the defining visual characteristic of the best generation of believers. The practical application is to perform our bowing and prostration with mindfulness and sincerity, remembering that with these simple physical acts, we are emulating the companions of the Prophet and expressing our ultimate submission to our Lord. We should strive to be known, first and foremost, as those who are “bowing and prostrating.”

28. Al-Ruʾyā bi-l-ḥaqq (الرُّؤْيَا بِالْحَقِّ) – The vision with truth

Linguistic Root & Etymology

Al-Ruʾyā is a vision or a dream. Bi-l-ḥaqq means “with truth,” “in truth,” or “that is true.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:27), God affirms the truth of a dream the Prophet had before the journey to Hudaybiyyah. “Certainly has Allah showed to His Messenger the vision in truth. You will surely enter the Sacred Mosque, if Allah wills, in safety…” The commentators explain that the Prophet had seen a dream in Medina that he and his companions were performing ‘Umrah. This dream was the catalyst for the journey. When they were blocked at Hudaybiyyah, the hypocrites mocked this dream. This verse is a divine confirmation that the dream was a true vision from God and that it would surely be fulfilled.

Thematic Context

This connects to the theme of the truthfulness of God’s promises. The surah is filled with divine promises of victory and success. The confirmation of the Prophet’s dream is a specific and powerful example of this. The theme is one of reassurance. Even if the fulfillment of the promise seems to be delayed or obstructed, the believers must have firm faith that a true vision from God will inevitably come to pass.

Modern & Comparative Lens

The role of dreams and visions as a source of divine inspiration is a key feature of the prophetic experience in the Abrahamic traditions (e.g., the dreams of Joseph and Daniel). This verse is a powerful affirmation of the revelatory nature of the dreams of a prophet. It distinguishes them from ordinary dreams, classifying them as “visions of truth” that are a form of divine communication.

Practical Reflection & Application

This verse teaches us to have firm faith in the promises of God, even when their fulfillment is not immediately apparent. The practical application is to trust that the guidance and the promises contained in the Qur’an and the Sunnah are the ultimate “vision of truth,” and to live our lives with the certainty that this vision will be realized, both in this world and the next.

29. As-Sakīnah (السَّكِينَة) – The Tranquility

Linguistic Root & Etymology

The root is S-K-N (с-к-н), which means to be still, to be calm, or to dwell. Al-Sakīnah is a special state of peace, tranquility, and reassurance that is sent down by God.

Classical Exegesis (Tafsir)

This is one of the most important concepts in Surah Al-Fath, mentioned three times (48:4, 18, 26). “It is He who sent down tranquility into the hearts of the believers…” The commentators explain that at the tense and confusing time of Hudaybiyyah, when the companions were agitated and felt humiliated by the terms of the treaty, God sent down this special “tranquility” directly into their hearts. It was a divine gift of peace that calmed their fears, solidified their faith, and allowed them to accept the Prophet’s decision with contentment. It was the direct antidote to the “fierce partisanship” of the disbelievers.

Thematic Context

Al-Sakīnah is the central spiritual blessing described in the surah. It connects to the theme of the inner, spiritual nature of the “clear victory.” The true victory was not the treaty itself, but the descent of this divine peace into the hearts of the believers, which fortified their faith and unified their ranks. The theme is that true peace and victory are not external states, but are internal gifts from God.

Modern & Comparative Lens

The concept of a divinely-sent “peace that surpasses all understanding” is a central element of the religious experience, particularly in times of trial. Al-Sakīnah is the Islamic term for this state. It is a profound psychological and spiritual state of inner calm and certainty that is not dependent on external circumstances. It is seen as a tangible sign of God’s presence and support.

Practical Reflection & Application

This verse teaches us that the ultimate source of peace and tranquility is God alone. When we are faced with our own “Hudaybiyyah moments”—situations of confusion, anxiety, or apparent setback—we should turn to Him and ask Him to send down His sakīnah upon us. The practical application is to make the prayer for sakīnah a regular part of our supplications, knowing that this divine gift is the key to navigating life’s trials with a firm and peaceful heart.

30. Shaghalatnā amwālunā wa ahlūnā (شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا) – Our properties and our families have occupied us

Linguistic Root & Etymology

Shaghalatnā means “they have occupied us” or “distracted us.” Amwālunā means “our properties.” Wa ahlūnā means “and our families.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:11), this is the flimsy excuse that the Bedouins who stayed behind gave to the Prophet upon his return. “Those who were left behind will say, ‘Our properties and our families have occupied us, so ask forgiveness for us.'” The commentators explain that this was a lie. Their real reason for staying behind was their cowardice and their evil thought that the Muslims would be destroyed. They used the universally respectable excuse of their worldly responsibilities to cover up the disease of hypocrisy in their hearts.

Thematic Context

This connects to the theme of the contrast between the true believers and the hypocrites. The true believers were willing to leave their properties and families for the sake of God. The hypocrites used their properties and families as an excuse to avoid their duty to God. The verse exposes the hollowness of their excuse and the insincerity of their request for forgiveness.

Modern & Comparative Lens

Using one’s worldly responsibilities (“I’m too busy with work,” “I have to take care of my family”) as an excuse to avoid one’s spiritual or moral duties is a timeless human phenomenon. This verse is a powerful critique of this form of self-deception. It suggests that while these responsibilities are important, they should never be used as a pretext to abandon one’s fundamental obligations to God.

Practical Reflection & Application

This verse is a powerful warning against making our worldly duties an excuse for our spiritual negligence. We must be honest with ourselves. Are we truly “occupied” by our responsibilities, or are we simply prioritizing them over our relationship with God? The practical application is to strive for a balance where we fulfill our worldly duties with excellence, but never allow them to become an excuse for missing our prayers, neglecting our religious learning, or failing to strive in the cause of God.

31. Shāhidan, Mubashshiran, wa Nadhīran (شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا) – A witness, a bringer of good tidings, and a warner

Linguistic Root & Etymology

Shāhid is a witness. Mubashshir is a bringer of good tidings. Nadhīr is a warner.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:8), these three titles are used to define the comprehensive mission of the Prophet Muhammad. “Indeed, We have sent you as a witness and a bringer of good tidings and a warner.” The commentators explain these roles. He is a “witness” on the Day of Judgment, testifying for or against the nations. He is a “bringer of good tidings” of Paradise for the believers. And he is a “warner” of the punishment of Hell for the disbelievers. These three roles encapsulate the entirety of his prophetic function.

Thematic Context

This connects to the theme of the purpose of prophethood. The surah is a defense of the Prophet’s mission, and this verse clarifies its nature. He is not a king seeking power, but a divinely-sent messenger with a specific threefold mission. This mission is one of testimony, encouragement, and warning. It is a mission of pure guidance and mercy for all of humanity.

Modern & Comparative Lens

This threefold definition of the prophetic role is a comprehensive one. It includes a legal function (witness), a positive, motivational function (bringer of good tidings), and a negative, cautionary function (warner). This provides a balanced and holistic model of religious guidance. It is not based on fear alone, nor on hope alone, but on a clear presentation of both the positive and negative consequences of our choices.

Practical Reflection & Application

This verse should deepen our understanding of and love for the Prophet. The practical application is to engage with his teachings (the Sunnah) in light of these three roles. We should see him as our ultimate “witness” for how to live a life of submission, as the “bringer of good tidings” who gives us hope in God’s mercy, and as the “warner” whose cautions we must take with the utmost seriousness.

32. Al-Shajarah (الشَّجَرَة) – The Tree

Linguistic Root & Etymology

The root is SH-J-R (ش-ж-р), and al-shajarah means “the tree.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:18), this is the location of the famous Pledge of Allegiance. “Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree.” The commentators identify this as a specific acacia tree at the location of Hudaybiyyah. The pledge took place under its branches, and the tree thus became a blessed and historically significant landmark. It was the silent witness to this momentous act of faith and courage.

Thematic Context

The “tree” is the physical anchor for the surah’s central historical event, the Bay’at al-Riḍwān. It connects to the theme of the sacredness of the believers’ commitment. The simple, natural setting of a tree stands in contrast to the pomp and ceremony of human pledges of allegiance. The power of this pledge came not from its setting, but from the sincerity of the hearts that were gathered beneath it. The tree became famous not for its own sake, but because of the great event that took place under it.

Modern & Comparative Lens

The “tree” at Hudaybiyyah has become a powerful symbol in Islamic history. It represents the sincere and unhesitating commitment of the first generation of Muslims. The story is a reminder that the most profound historical moments can take place in the simplest of settings. The sacredness comes from the human and divine encounter, not from the physical location itself.

Practical Reflection & Application

The story of the pledge “under the tree” is a powerful inspiration. It teaches us that great acts of faith do not require a grand stage. The practical application is to be ready to make our own commitment to God wherever we are. We should strive for the same sincerity and resolve as the companions, so that any place we are in can become a “blessed” location by virtue of the righteous deeds we perform there.

33. Sīmāhum fī wujūhihim (سِيمَاهُمْ فِي وُجُوهِهِمْ) – Their mark is on their faces

Linguistic Root & Etymology

Sīmāhum is their mark, sign, or distinguishing feature. Fī wujūhihim means “on their faces.”

Classical Exegesis (Tafsir)

This is part of the beautiful description of the Prophet’s companions in the final verse of Surah Al-Fath (48:29). “…Their mark is on their faces from the trace of prostration.” The commentators have offered two complementary interpretations. The first is a physical one: the mark on the forehead that can develop from frequent and prolonged prostration in prayer. It is a physical sign of their devotion. The second, and more encompassing, view is that it refers to the spiritual light (nūr), the radiance of humility, and the aura of tranquility that appears on the face of a person who is sincere and constant in their worship. It is a light that emanates from within.

Thematic Context

This connects to the theme that the inner state of a believer has a manifest outer effect. The surah has focused on the inner qualities of the believers—their tranquility, their faith, their sincerity. This phrase shows that these inner realities produce a tangible, visible “mark” on their very faces. Their devotion is not just a hidden secret; it radiates from them for all to see. This is the ultimate sign of their sincerity.

Modern & Comparative Lens

The idea that a person’s character and inner state are reflected in their facial expression and overall countenance is a universal human intuition. This verse gives this intuition a specific spiritual meaning. The “mark of prostration” is the outward sign of an inner reality of humility and devotion. It suggests that a life of sincere worship has a real, beautifying effect on the physical person.

Practical Reflection & Application

This verse should inspire us to seek the “mark of prostration” on our own faces. This is not achieved by physically rubbing our foreheads on the ground, but by striving for a deep and sincere prostration of the heart in our prayers. The practical application is to perform our prayers with full presence and humility, with the hope that the light generated by this inner submission will begin to radiate from our faces, becoming a silent testament to our faith.

34. Sunnat Allāh (سُنَّةَ اللَّهِ) – The Way of Allah

Linguistic Root & Etymology

Sunnah means a way, a course, a practice, or an established pattern. The phrase means “the established way of Allah.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:23), after mentioning the potential outcome if the disbelievers had fought at Hudaybiyyah, the surah states, “[This is] the established way of Allah which has occurred before. And never will you find in the way of Allah any change.” The commentators explain that this refers to God’s unchanging, universal law or pattern in dealing with humanity. Specifically, it is His “way” to always grant ultimate victory to His sincere messengers and their followers when they confront the forces of falsehood. This is a consistent and reliable pattern throughout history.

Thematic Context

This connects to the theme of the certainty of the divine promise. The surah is a promise of victory, and this verse grounds that promise in the unchanging “way” of God. The victory of the Muslims is not an exception; it is an inevitable outcome based on a divine law that is as reliable as the laws of nature. This provides the believers with an unshakable confidence in the final outcome of their struggle.

Modern & Comparative Lens

The concept of “laws of history” or recurring patterns in the rise and fall of civilizations is a major theme in the philosophy of history. This verse presents a theological version of this idea. It posits that there is a divine “sunnah” or a moral and spiritual law that governs the course of history. The ultimate triumph of truth over falsehood is presented as the central axiom of this divine law.

Practical Reflection & Application

This verse should instill in us a profound and optimistic trust in the ultimate plan of God. When we see the forces of truth struggling, we should remember that the “way of Allah” is that truth will ultimately prevail. The practical application is to align ourselves with this unchanging “way” by being steadfast in the cause of truth and justice, with the full confidence that we are on the side that is destined for ultimate victory, because that is the Sunnat Allāh.

35. Tuʿazzirūhu wa tuwaqqirūhu (تُعَزِّرُوهُ وَتُوَقِّرُوهُ) – You may honor him and respect him

Linguistic Root & Etymology

Tuʿazzirūhu (root: ʿ-Z-R (ع-з-р)) means to honor, to support, or to aid him. Tuwaqqirūhu (root: W-Q-R (و-қ-р)) means to respect, to revere, or to hold him in high esteem.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:9), this phrase describes the proper response of the believers to the Prophet Muhammad. “[We have sent you] that you may believe in Allah and His Messenger and honor him and respect him and exalt Allah in the morning and the afternoon.” The commentators explain that a key part of faith is to show the utmost honor and respect to the Messenger through whom the faith was delivered. This includes supporting his cause, obeying his commands, and holding him in the highest esteem befitting his station.

Thematic Context

This connects to the theme of the central role of the Prophet in the life of the community. The surah is a testament to the beautiful relationship between the Prophet and his companions. This verse codifies the proper etiquette of that relationship. Belief in God and belief in the Messenger are linked, and the practical manifestation of belief in the Messenger is to honor and respect him. This is presented as an integral part of the faith itself.

Modern & Comparative Lens

The concept of honoring and respecting the central figure of a religion is a key element of tradition. This verse is a cornerstone of the Islamic concept of the high status of the Prophet Muhammad. It is the basis for the deep love and reverence that Muslims have for him. This respect is not an act of worship, which is for God alone, but an expression of gratitude and allegiance to the one who delivered the divine message.

Practical Reflection & Application

This verse is a direct command to us on how to relate to our Prophet. The practical application is to cultivate a deep sense of love and respect for him in our hearts. We do this by studying his life (the Sīrah), by following his example (the Sunnah), by sending blessings upon him (ṣalawāt), and by defending his honor. It is a call to make the honoring of the Prophet a central part of our lived faith.

36. Yad Allāh fawqa aydīhim (يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ) – The hand of Allah is over their hands

Linguistic Root & Etymology

Yad Allāh means “the hand of Allah.” Fawqa means “over” or “above.” Aydīhim means “their hands.”

Classical Exegesis (Tafsir)

This is a powerful and beautiful description of the pledge of allegiance at Hudaybiyyah, in Surah Al-Fath (48:10). “Indeed, those who pledge allegiance to you, [O Muhammad] – they are actually pledging allegiance to Allah. The hand of Allah is over their hands.” The commentators explain that when the companions placed their hands in the Prophet’s hand to make the pledge, it was a physical act with a profound spiritual reality. God’s “hand” being over theirs signifies that the pledge was being made with God Himself. It is a statement of the divine sanction and the immense gravity of their covenant. As with all such verses, the “hand” of God is understood in a way that befits His majesty, without any physical or anthropomorphic connotation.

Thematic Context

This connects to the theme of the divine reality that underlies the physical events. The surah consistently reframes the events of Hudaybiyyah in a spiritual light. The pledge was not just a political act; it was a sacred covenant with God. This verse elevates the human act of pledging to a divine transaction, highlighting the immense honor bestowed upon those who participated.

Modern & Comparative Lens

The imagery of a divine “hand” signifying power, covenant, and support is a common archetype in the Abrahamic traditions. This verse is a particularly intimate and powerful expression of it. It portrays a God who is not distant, but is intimately present and involved in the sacred commitments of His faithful servants. It is a powerful symbol of a direct and unmediated covenant between the believer and their Lord.

Practical Reflection & Application

This verse should fill us with a sense of the gravity and the beauty of our own covenant with God, the Shahādah. When we declare our faith, we are, in a spiritual sense, placing our hand in a pledge with God Himself. The practical application is to live our lives with the awareness of this profound pledge. We should strive to be faithful to our covenant, knowing that the “hand of Allah” is a witness to and a guarantor of our commitment.

37. Yazdādū īmānan (لِيَزْدَادُوا إِيمَانًا) – That they may increase in faith

Linguistic Root & Etymology

Yazdādū (root: Z-Y-D (з-й-д)) means “they increase.” Īmānan means “in faith.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:4), this is given as the divine purpose for sending down tranquility into the believers’ hearts. “It is He who sent down tranquility into the hearts of the believers that they may increase in faith along with their [present] faith.” The commentators explain that this is a key principle of Islamic spirituality: faith (īmān) is not a static state; it is a dynamic quality that can increase and decrease. The trials and the divine graces that accompany them, like the tranquility at Hudaybiyyah, are designed to be a catalyst for this growth, adding a new layer of certainty and conviction to the faith the believers already possessed.

Thematic Context

This connects to the theme of the spiritual development of the believers. The surah portrays the events of Hudaybiyyah as a divine training exercise for the companions. The test and the subsequent descent of tranquility were not just to solve a political crisis, but to facilitate their inner growth and to “increase them in faith.” The theme is that life’s challenges are opportunities for the believer’s faith to become deeper and stronger.

Modern & Comparative Lens

The concept of faith as a dynamic journey of growth rather than a static, one-time assent is a feature of a mature spiritual outlook. This verse provides a clear Qur’anic basis for this. It resonates with modern psychological concepts of “post-traumatic growth,” where individuals who successfully navigate a crisis often emerge with a deeper sense of meaning and a stronger character. The verse gives this phenomenon a specific spiritual cause: the descent of divine tranquility.

Practical Reflection & Application

This verse should change our perspective on trials. We should see them not just as difficulties to be endured, but as opportunities to “increase in faith.” The practical application is to respond to challenges with patience and to look for the “tranquility” that God sends down in their midst. By doing so, we can transform our trials from sources of stress into catalysts for our spiritual growth.

38. Yubāyiʿūnaka (يُبَايِعُونَكَ) – They pledge allegiance to you

Linguistic Root & Etymology

The root is B-Y-ʿ (б-й-ъ), which means to buy or to sell. A bayʿah is a pledge of allegiance, a transaction where one “sells” one’s loyalty and service in exchange for the leadership and protection of another.

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:10), this is the description of the act of the companions at Hudaybiyyah. “Indeed, those who pledge allegiance to you (yubāyiʿūnaka) – they are actually pledging allegiance to Allah.” The commentators explain the profound reality of this pledge. While their hands were physically in the hand of the Prophet, the transaction was ultimately with God. They were pledging their loyalty to the Prophet as the representative of God. This is what made their pledge so momentous and what earned them the “Good Pleasure” of God.

Thematic Context

The act of the bayʿah is the central human event of the surah. It is the practical manifestation of the believers’ sincerity and their commitment to the cause. The theme is that true faith requires a pledge of loyalty and a willingness to commit to action when called upon. The surah contrasts those who eagerly came forward to make this pledge with the hypocrites who stayed behind, using this act as the ultimate litmus test of true faith.

Modern & Comparative Lens

The concept of a “pledge of allegiance” is a foundational act in the formation of any political or social group. The Islamic bayʿah is unique in its explicitly theological nature. It is not just a political contract, but a sacred covenant with God, mediated through His messenger. It is the basis of legitimate authority in classical Islamic political thought.

Practical Reflection & Application

This verse is a reminder of our own covenant with God. Our declaration of faith (the Shahādah) is our bayʿah. We have pledged to accept God as our Lord and Muhammad as His Messenger. The practical application is to live a life that is faithful to this pledge. We should strive to be loyal, obedient, and steadfast in our commitment, just as the companions were in their historic pledge under the tree.

39. Yuʿjibu al-zurrāʿa (يُعْجِبُ الزُّرَّاعَ) – It delights the sowers

Linguistic Root & Etymology

Yuʿjibu means it delights or it pleases. Al-Zurrāʿ is the plural of zāriʿ, a sower or a farmer.

Classical Exegesis (Tafsir)

This is the conclusion of the beautiful agricultural parable that describes the Muslim community in the final verse of Surah Al-Fath (48:29). They are “like a seed which sends forth its shoot, then strengthens it, then it becomes thick, and it stands firmly on its stem, delighting the sowers.” The commentators explain that the “sower” can be understood as the Prophet Muhammad, who planted the seeds of faith and is now “delighted” to see his community grow into a strong and healthy plant. It can also refer to any believer who “sows” the seeds of good and is delighted to see the beautiful results.

Thematic Context

This is the final, triumphant image of the surah. It connects to the theme of the growth and victory of the Muslim community. The surah begins with the promise of victory and ends with this organic, beautiful metaphor of a thriving plant. The theme is one of fruitful growth. The community, through its unity, strength, and mercy, will grow and flourish, becoming a source of “delight” for its founder and a source of rage for its enemies.

Modern & Comparative Lens

The metaphor of a community or a movement as a growing plant is a universal one. This Qur’anic parable is particularly detailed and beautiful, describing the different stages of growth from a small shoot to a firm stalk. It is a powerful image of organic, bottom-up growth and resilience. The “delight of the sower” is a beautiful expression of the joy of seeing one’s efforts come to fruition.

Practical Reflection & Application

This verse should fill us with an optimistic and proactive spirit. We are all “sowers” in our own way. We plant seeds of good through our words, our deeds, and the upbringing of our children. The practical application is to be diligent and patient in our “sowing,” with the hopeful prayer that God will make our efforts grow into something strong and beautiful that will be a source of “delight” for us on the Day we meet our Lord.

40. Ẓānnīna bi-Allāhi ẓann al-sawʾ (الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ) – Those who assume about Allah an evil assumption

Linguistic Root & Etymology

Al-Ẓānnīn are those who assume or think. Bi-Allāhi is “about Allah.” Ẓann al-sawʾ is an “assumption of evil.”

Classical Exegesis (Tafsir)

In Surah Al-Fath (48:6), this is the core spiritual crime of the hypocrites and the polytheists. The commentators explain that their refusal to join the Muslims at Hudaybiyyah and their expectation that the believers would be destroyed stemmed from their fundamentally evil assumption about God. They did not truly believe in God’s power or His promise to help His Messenger. They assumed that God would abandon His cause. This corrupt inner thought process (ẓann al-sawʾ) is the root of their hypocrisy and their doom.

Thematic Context

This is a central theme of the surah. The surah is a powerful lesson in having a good assumption about God (ḥusn al-ẓann billāh). The believers were triumphant because they trusted in God’s plan. The hypocrites were doomed because they harbored these evil thoughts. The theme is that our assumption about God is not a trivial matter; it is a defining element of our faith and has a direct impact on our actions and our ultimate destiny.

Modern & Comparative Lens

The concept of one’s “assumption” or “mindset” being a key determinant of one’s reality is a central tenet of modern cognitive psychology. A negative mindset leads to negative outcomes. This verse is a profound theological statement of this principle. An “evil assumption” about God—seeing Him as weak, uncaring, or unjust—is a spiritually toxic mindset that leads to a disastrous end. A “good assumption”—seeing Him as powerful, wise, and merciful—is the key to spiritual well-being.

Practical Reflection & Application

This verse is a powerful call to police our own thoughts about God. We must be vigilant against the whispers of Satan that try to make us have “evil assumptions” about our Lord, especially during times of trial. The practical application is to consciously cultivate a state of ḥusn al-ẓann billāh—always assuming the best about God, trusting in His wisdom, His mercy, and His promise. This is one of the most important and most rewarding practices of the heart.

Image showing Quran and Surah Muhammad Written On ItSurah Muhammad Glossary: Key Arabic Terms, Names & Meanings Explained
Image showing Quran and Surah Hujurat Written On ItSurah Hujurat Glossary: Key Arabic Terms, Names & Meanings Explained

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

"The Last Dialogue" is an individual's effort by the Will of his Lord to make this world a better living place, to raise the human intellect for the fulfillment of God’s Will and to invoke God’s Mercy on humans.

The Last Dialogue (thelastdialogue.org) stands as a testament to human understanding, held in high esteem and frequently cited across prominent platforms such as Wikipedia, Reddit, and Quora. Its profound significance is evidenced by the multitude of citations and mentions it garners from scholars spanning various faith traditions, including Judaism, Christianity, and Islam.

It distinguishes itself as the sole religious platform adhering to the noble tradition of not soliciting charity, zakat, or donations – a practice aligned with the true Sunnah of Prophets.

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

Say, "I do not ask you for this any payment, and I am not of the pretentious.

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