فَاَنۡزَلَ

9:26; 48:27.

Important Words:

کلمة (word). See 2:38, 125; 3:46 & 4:172.

Commentary:

The reference in this verse is to the flight of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. See note on 8:31. The Arabic words rendered as "one of the two" literally mean "the second of the two" and refer to the Holy Prophet and Abu Bakr. The Holy Prophet has been referred to as "the second" because in the Quranic idiom the more important member of the group is referred to as being the last part, i.e. the final figure. For instance see 5:74 where God is referred to as being "the Third of the Trinity" according to the Christian doctrine.

The verse sheds important light on the high spiritual status of Abu Bakr, who accompanied the Holy Prophet in his flight from Mecca and was thus one of "the two" referred to in the verse. It is worthy of note that when at a time of danger, the Israelites anxiously addressed Moses, saying, We are surely overtaken, he replied, nay speak not thus for my Lord is with me. He will direct me aright (26:62, 63). In a similar situation, however, the Holy Prophet, when Abu Bakr expressed anxiety, calmly said: Grieve not, for Allah is with us. This speaks volumes for Abu Bakr’s spiritual greatness, for the pronoun "us"- signifies that God was not only with the Holy Prophet but with Abu Bakr as well. Again, it is on record that, while in the cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, because if I die, it is only the question of a single life. But if you die, O Prophet of God, it will be the death of Islam and of the entire Muslim community" (Zurqani).

The pronoun in the clause, Allah sent down His peace on him, stands for Abu Bakr and not the Holy Prophet, for the Holy Prophet had all along enjoyed peace. The succeeding pronoun in the clause, strengthened him with hosts, refers to the Holy Prophet. This divergence in the use of similar pronouns is permissible in Arabic, being known as, انتشار ضمائر (see 2:75; 48:10).

The words, and (God) humbled the word of those who disbelieved, mean that God frustrated the designs of the disbelievers and they failed to accomplish what they desired. See also 8:31.

The verse also hints that even if none else had accompanied the Holy Prophet in the hazardous expedition to Tabuk, Abu Bakr would certainly have done so, just as he did on the occasion of his flight from Mecca. The verse thus provides a great testimonial to the strength and sincerity of Abu Bakr’s faith.

Commentary:

The swearing of allegiance referred to in the verse took place at Hudaibiyyah under an acacia tree after a report had reached the Holy Prophet that in breach of ambassadorial usage or etiquette his envoy, ‘Uthman, had been killed at Mecca. It was, perhaps, not so much the reported murder of ‘Uthman as the violation of a sacred and time-honoured custom that exhausted the Prophet’s patience. He invited his followers to take a solemn oath at his hand that they would fight the Quraish to the last breath of their lives. The oath came to be known as Bai‘atur-Ridwan, which signified that those lucky people who had taken the oath had obtained God’s pleasure.

The words, "He knew what was in their hearts," mean that God was well conversant with the state of their minds, viz. that they were quite honest and sincere in their oaths and were anxious to vindicate their sincerity with their blood.

What greater proof could there be that "God sent down tranquillity on Muslims," than that, being only about 1500 in number and being far away from home, friendless and surrounded by hostile tribes and faced by a powerful enemy who was entrenched in his citadel, the Muslims were prepared to fight rather than agree to the proposed terms of the Treaty. The expression, "He rewarded them with a victory near at hand" refers to the victory of Khaibar. On his return from Hudaibiyyah the Prophet led an expedition against the Jews of Khaibar (a great hotbed of Jewish intrigue and conspiracy) with those Muslims who were with him at Hudaibiyyah. Judged by worldly standards of political strategy, and in view of the apparently humiliating terms of the Treaty and of the feeling of frustration that some of the Companions felt at those terms, the Holy Prophet should have been a beaten and embittered man, yet God has styled the Treaty "a clear victory" (v. 2), "a grand achievement" (v. 6); "a mighty reward" (v. 11); and "the completion and perfection of His favour on the Prophet" (v. 3). What was it that made this "humiliating" Treaty such a significant event in the annals of Islam? The answer is: Because it opened the floodgates of spiritual and political conquests for Islam. The signing of the Treaty of Hudaibiyyah was immediately followed by the conquest of Khaibar, a Jewish stronghold and a source of great danger and anxiety for Muslims. Besides, the Islamic Republic at Medina came to be recognized as an independent sovereign state, and within the brief space of three or four years the whole of Arabia was at the feet of the Holy Prophet, followed by a chain of victories which culminated in the defeat and destruction of the great and powerful Byzantine and Iranian Empires.

9:26.

Important Words:

حمیة (prideful indignation) is inf. noun from حمی which means, he refused to bear or endure or tolerate wrongful treatment. They say حمی عنه او منه i.e. he was ashamed, and he disdained or scorned to do it. حمی علیه means, he was angry with him. حمیة(syn. أنفة and غیرة) means, disdain, scorn or indignation; jealousy; indignation which is the result of a feeling of pride (Lane & Aqrab).

Commentary:

The verse means that against their own tradition and usage that access to, and the circuit of, the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the Lesser Pilgrimage (عمرة). But "Allah sent His tranquillity" upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the command of their noble Master they bore it all with becoming restraint and patient and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophetalone were capable of setting such a noble example.