فَتَحۡنَا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "فَتَحۡنَا".
فَلَمَّا نَسُوۡا مَا ذُکِّرُوۡا بِہٖ فَتَحۡنَا عَلَیۡہِمۡ اَبۡوٰبَ کُلِّ شَیۡءٍ حَتّٰۤی اِذَا فَرِحُوۡا بِمَاۤ اُوۡتُوۡۤا اَخَذۡنٰہُمۡ بَغۡتَۃً فَاِذَا ہُمۡ مُّبۡلِسُوۡنَ
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
5:14; 7:166.
7:96; 39:56.
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
5:14; 7:166.
b
7:96; 39:56.
2
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
c
5:14; 7:166.
d
7:96; 39:56.
791
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
7:96; 39:56.
e
5:14; 7:166.
وَلَوۡ فَتَحۡنَا عَلَیۡہِمۡ بَابًا مِّنَ السَّمَآءِ فَظَلُّوۡا فِیۡہِ یَعۡرُجُوۡنَ
此节经文的意思可能是: 如果安拉意欲开启其仁慈的大门而不予惩罚, 那么, 不信的人就会忙于获取物质繁荣和享乐, 却不归向安拉。
The verse may mean that if God were to open the gates of His mercy and avert punishment, then instead of turning to Him, the disbelievers would become engaged in the acquisition of material prosperity and comforts.
Commentary:
See note on the succeeding verse.
655
此节经文的意思可能是: 如果安拉意欲开启其仁慈的大门而不予惩罚, 那么, 不信的人就会忙于获取物质繁荣和享乐, 却不归向安拉。
1721
Commentary:
See note on the succeeding verse.
1484
The verse may mean that if God were to open the gates of His mercy and avert punishment, then instead of turning to Him, the disbelievers would become engaged in the acquisition of material prosperity and comforts.
حَتّٰۤی اِذَا فَتَحۡنَا عَلَیۡہِمۡ بَابًا ذَا عَذَابٍ شَدِیۡدٍ اِذَا ہُمۡ فِیۡہِ مُبۡلِسُوۡنَ
6:45.
6:45.
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, he gives himself up to despair.
6:45.
Important Words:
مبلسون (they are in despair) is active participle from أبلس which means, he despaired or gave up hope of God’s mercy; he became broken-spirited; he was or became silent, returning no reply by reason of grief or despair; he was or became confounded or perplexed and unable to see argument; etc. (Lane & Aqrab). See also 2:35.
Commentary:
One of the objects for which God sends down afflictions and visitations on rejecters of truth is that they should become humble and by repenting of their evil ways and by listening to the Divine Message should draw God’s mercy on themselves. The time of a heavenly Messenger is particularly marked by heavenly visitations. On the other hand, in time of prosperity, people are proud and arrogant and become entirely engrossed in worldly affairs. They pay little heed to the voice of truth. So God afflicts them with miseries and misfortunes in order that their pride might be broken. Elsewhere the Quran says: "And indeed We sent Messengers to peoples before thee, then We afflicted them with poverty and adversity that they might humble themselves" (6:43). But such is the perversity of human nature that in spite of afflictions man persists in his wicked ways and refuses to give ear to the Divine Messenger; respite and reprieve only increase him in transgression. When, however, Divine punishment overtakes him then he is all despair.
Besides the present verse the Quran adverts again and again to the subject that persistent rejection of Divine Message never goes unpunished. It has also not omitted to throw adequate light on factors which intimately concern the subject of Divine punishment, viz. (1) while awarding punishment to a wrong-doing person God takes into consideration all the various circumstances and conditions which contributed and led to the commission of the evil deeds (7:9). (2) Everyone has to carry his own cross and no one else but the guilty person himself has to account and suffer for his evil deeds (6:165). (3) The punishment of the evil deed is strictly commensurate with the nature and scope of the crime (42:41). (4) No intercession can benefit the guilty person and no ransom is taken from him (2:49). (5) But God’s mercy always outweighs His wrath (7:157). (6) When good deeds outnumber evil ones, the entire punishment is remitted (7:9)."
e
6:45.
a
6:45.
2563
Important Words:
مبلسون (they are in despair) is active participle from أبلس which means, he despaired or gave up hope of God’s mercy; he became broken-spirited; he was or became silent, returning no reply by reason of grief or despair; he was or became confounded or perplexed and unable to see argument; etc. (Lane & Aqrab). See also 2:35.
Commentary:
One of the objects for which God sends down afflictions and visitations on rejecters of truth is that they should become humble and by repenting of their evil ways and by listening to the Divine Message should draw God’s mercy on themselves. The time of a heavenly Messenger is particularly marked by heavenly visitations. On the other hand, in time of prosperity, people are proud and arrogant and become entirely engrossed in worldly affairs. They pay little heed to the voice of truth. So God afflicts them with miseries and misfortunes in order that their pride might be broken. Elsewhere the Quran says: "And indeed We sent Messengers to peoples before thee, then We afflicted them with poverty and adversity that they might humble themselves" (6:43). But such is the perversity of human nature that in spite of afflictions man persists in his wicked ways and refuses to give ear to the Divine Messenger; respite and reprieve only increase him in transgression. When, however, Divine punishment overtakes him then he is all despair.
Besides the present verse the Quran adverts again and again to the subject that persistent rejection of Divine Message never goes unpunished. It has also not omitted to throw adequate light on factors which intimately concern the subject of Divine punishment, viz. (1) while awarding punishment to a wrong-doing person God takes into consideration all the various circumstances and conditions which contributed and led to the commission of the evil deeds (7:9). (2) Everyone has to carry his own cross and no one else but the guilty person himself has to account and suffer for his evil deeds (6:165). (3) The punishment of the evil deed is strictly commensurate with the nature and scope of the crime (42:41). (4) No intercession can benefit the guilty person and no ransom is taken from him (2:49). (5) But God’s mercy always outweighs His wrath (7:157). (6) When good deeds outnumber evil ones, the entire punishment is remitted (7:9)."
d
6:45.
2010
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, he gives himself up to despair.
اِنَّا فَتَحۡنَا لَکَ فَتۡحًا مُّبِیۡنًا
这里的 “一个明显的胜利” 似指赫戴比亚条约。虽然穆圣在麦地那当初短促的六年生活时期赢得了几次对敌的战争, 摧毁了敌人的战斗力, 然而这些胜利在 «古兰经» 中竟然一次也没有被称为 “明显的胜利”。接受这一不同寻常的荣誉要等到赫戴比亚条约的签订, 虽说事实上条款看来十分令人屈辱。穆斯林们为伊斯兰教的威望遭到显然粗暴的挫伤而困扰, 以致哪怕像欧麦尔这样的中坚份子也在极其悲愤之中惊呼, 假设此项协议是由穆圣之外的其他人士所达致, 他将不屑一顾 (هِشَام, Hisham)。条约确是一次巨大的胜利, 因为这打开了扩展和传播伊斯兰教的道路, 导致麦加的攻克并使伊斯兰教最终征服整个阿拉伯。这证明是穆圣在战略上的一个妙着, 因为他的政治地位作为平等和独立的力量已被古莱什人所承认。(«穆罕默德在麦地那» 蒙哥马利•瓦特著) 穆圣梦见自己率领着一伙信士绕着天房转的精神景象。为了实现这个精神景象, 他在圣月中带了1500名穆斯林赴麦加进行小朝。根据阿拉伯传统和习惯, 圣月中禁止战斗, 伊斯兰教以前也是如此。当他到达麦加附近几里外一个叫乌斯范 (عُسْفَان, ‘Usfan) 的地方, 他那由阿巴德•彬•比希尔 (عَبَّادْ بِنْ بِشْر, ‘Abbad bin Bishr) 指挥的先追队伍向他报告说, 古莱西人决心禁止他进城。为避免武装冲突, 穆圣改变了他的路线, 经过劳累的行军, 由迂迴不平的小路到达了他扎营的赫戴比亚。穆圣宣布为了圣地的荣誉他愿意接受古莱什人的一切要求, (هِشَام, Hisham) 但不管他说什么也不放他进麦加。双方交换了意见, 试图找一个打破僵局的办法。穆圣千方百计, 甚至不顾自己的威望, 想跟古莱西人达成一项合理的妥协, 经过几次热烈而持久的谈判, 签订了条约, 其条款有: “中止战争十年”。凡愿加入穆圣或与他缔约的人都可以有自由, 凡愿加入古莱什的人或与他们缔约的人同样可以照办。如果信者未经其保护人允许就从麦加去穆圣那里, 将被送回保护人; 但穆圣的信徒如返回古莱什的人, 是不会送回的。今年穆圣将返回, 而不进城。次年他和他的伙伴只能去麦加三天, 做小朝觐, 但除了上鞘之剑以外不能携带武器 (布哈理)。
看来条款十分叫人丢脸。穆斯林大为不满。痛苦、屈辱、自尊心受创, 非语言所能确切表达。第三条尤其令人痛心。但穆圣不动声色, 十分冷静。他深信伊斯兰教的道德力量, “知道一个曾经尝到过信仰的甜头的信徒宁入火狱也不会皈依虚假的宗教” (布哈理); 他要证明不管他在哪里, 这都是他们的宗教的力量源泉。因此这个条约证明是 “一个明显的胜利”。穆圣的伙伴完全可以为自己当时在场而骄傲, 并且极有理由把条约看作而不是把征服麦加看作 “这一节经文所提到的一次胜利”。根据他们的看法, 从结果和成效方面看, 没有比这个条约更伟大更有深远的意义了(هِشَام, Hisham)。穆圣自己也称这为一次大胜利 (بَيْهَقِی, Baihaqi)。«古兰经» 上称这是一次明显的胜利 (第二节), 最高的成就 (第六节); 大报应 (第十一节); 安拉对穆圣的完美无缺的恩宠 (第三节), 因为这一胜利打开了伊斯兰教在精神上和政治上征服的大闸门。
The reference in the words 'a clear Victory' seems to be to the Treaty of Hudaibiyah. It is remarkable that though, during the early brief six years of his life at Medina, the Holy Prophet had gained great victories over his enemies which had crippled and crushed their fighting power, yet none of them is called 'a clear victory' in the Qur’an. It was reserved for the Treaty of Hudaibiyah to receive this single honour, despite the fact that its terms were seemingly very humiliating, and the Muslims were greatly perturbed over this apparently rude rebuff to the prestige of Islam, so much so that even a stalwart like ‘Umar exclaimed in extreme grief and indignation that if the terms had been settled by any other person than the Holy Prophet, he would have scorned to listen to them (Hisham). The Treaty was, indeed, a great victory in that it opened the way to the expansion and spread of Islam and led to the Fall of Mecca and ultimately to the conquest of the whole of Arabia. It proved to be a master-stroke
Commentary:
The reference in the words "a clear victory" seems to be to the Treaty of Hudaibiyyah. It is remarkable that though, during the previous brief six years of his life at Medina, the Holy Prophet had gained great victories over his enemies which had crippled and crushed their fighting power, yet none of them is called "a clear victory" in the Quran. It was reserved for the Treaty of Hudaibiyyah to receive this single honour, in spite of the fact that its terms were seemingly so humiliating that the Muslims were greatly perturbed over this apparently rude rebuff to the prestige of Islam, and even a stalwart like ‘Umar exclaimed in extreme grief and indignation that had the terms been settled by any other person than the Holy Prophet, he would have scorned to listen to them (Hisham). The Treaty was indeed a great victory in that it opened the way to the expansion and spread of Islam and led to the Fall of Mecca and ultimately to the conquest of the whole of Arabia. It proved to be a master stroke of strategy as the Holy Prophet’s "political status as an equal and independent power was acknowledged by the Quraish" (Mohammad at Medina by Montgomery Watt).
As the Treaty of Hudaibiyyah constitutes a great landmark in the early history of Islam and as it forms the principal topic dealt with in the Surah under comment, it needs to be treated at some length.
The Holy Prophet had seen a vision that he was making a circuit of the Ka‘bah along with a party of his followers. In fulfilment of his vision, the Prophet started for Mecca with about 1500 Muslims to perform the Lesser Pilgrimage in 6 A.H., in the month of Dhul-Qa‘dah, one of the four sacred months in which, according to Arab tradition and usage, fighting was forbidden, even before Islam. When he reached ‘Usfan, a place a few miles distant from Mecca, he was informed by an advance party whom he had sent under the command of ‘Abbad bin Bishar that the Quraish were bent upon barring his entry into Mecca. In order to avoid an armed clash the Prophet changed his route and "after a fatiguing march through devious and rugged pathways reached Hudai-biyyah," where he encamped. The Prophet had declared that he would accept all the demands of the Quraish for the honour of the Holy Place (Hisham), but the Quraish were firmly resolved not to allow him to enter Mecca, whatever he might say or do. Messages were exchanged in an attempt to find a solution to the impasse. After heated and protracted parleys in which the Holy Prophet left no stone unturned, even at the cost of his prestige, to arrive at a reasonable compromise with the Quraish, a treaty was signed of which the terms were:
War shall be suspended for ten years. Whosoever would like to join the Holy Prophet or enter into treaty with him, shall have liberty to do so. The same will apply to whosoever would like to join the Quraish or enter into treaty with them. If a believing man goes over to the Prophet from Mecca without the permission of his guardian, he shall be sent back to his guardian; but should any of the followers of the Prophet return to the Quraish, they shall not be sent back. The Prophet shall retire this year without entering the city. Next year he and his Companions may visit Mecca only for three days to perform عمرة (Lesser Pilgrimage), but they shall carry no arms save sheathed swords (Bukhari, Hisham & Muir).
The terms of the Treaty were demonstrably very humiliating. The Muslims were greatly upset. No words could adequately describe their grief, and sense of humiliation and injured pride. The third term was particularly galling. But the Holy Prophet was quite calm and tranquil. Being convinced of the moral force of Islam, he knew that "a believer who had once tasted the sweetness of faith would prefer to be cast into fire than to revert to disbelief" (Bukhari), and that he would be a source of strength to his religion and other believers wherever he might happen to be. The case of Abu Basir, and that of Abu Jandal and their associates fully justified his conviction. He wanted to have a peaceful atmosphere. He knew that a peaceful soil was most congenial for the spread of Islam, and Islam did spread very rapidly after the signing of the Treaty of Hudaibiyyah. When as a result of violation by the Quraish of the terms of the Treaty, the Prophet marched on Mecca two years later, ten thousand faithful Companions were under his command, instead of the paltry 1500 who were with him on the occasion of the signing of the Treaty. Thus the Treaty and its aftermath gave in advance the direct lie to the false and foolish propaganda that was to be conducted by Christian missionaries in our own time, that Islam was propagated by the sword.
One immediate effect of the Treaty was that the tribes of Banu Khuza‘ah entered into an alliance with the Holy Prophet, while the Banu Bakar sided with the Quraish, an incident which 1ater on led to the march on Mecca. The Treaty did indeed prove to be "a clear victory." The Companions of the Holy Prophet were rightly proud of being present on the occasion, and quite justified in regarding the signing of the Treaty, and not the conquest of Mecca as "the victory referred to in the present verse" (Bukhari). According to them no victory was greater and more far-reaching in its results and effects than this Treaty (Hisham). And the Holy Prophet himself called it a victory (Baihaqi as quoted by Zurqani).
1264
这里的 “一个明显的胜利” 似指赫戴比亚条约。虽然穆圣在麦地那当初短促的六年生活时期赢得了几次对敌的战争, 摧毁了敌人的战斗力, 然而这些胜利在 «古兰经» 中竟然一次也没有被称为 “明显的胜利”。接受这一不同寻常的荣誉要等到赫戴比亚条约的签订, 虽说事实上条款看来十分令人屈辱。穆斯林们为伊斯兰教的威望遭到显然粗暴的挫伤而困扰, 以致哪怕像欧麦尔这样的中坚份子也在极其悲愤之中惊呼, 假设此项协议是由穆圣之外的其他人士所达致, 他将不屑一顾 (هِشَام, Hisham)。条约确是一次巨大的胜利, 因为这打开了扩展和传播伊斯兰教的道路, 导致麦加的攻克并使伊斯兰教最终征服整个阿拉伯。这证明是穆圣在战略上的一个妙着, 因为他的政治地位作为平等和独立的力量已被古莱什人所承认。(«穆罕默德在麦地那» 蒙哥马利•瓦特著) 穆圣梦见自己率领着一伙信士绕着天房转的精神景象。为了实现这个精神景象, 他在圣月中带了1500名穆斯林赴麦加进行小朝。根据阿拉伯传统和习惯, 圣月中禁止战斗, 伊斯兰教以前也是如此。当他到达麦加附近几里外一个叫乌斯范 (عُسْفَان, ‘Usfan) 的地方, 他那由阿巴德•彬•比希尔 (عَبَّادْ بِنْ بِشْر, ‘Abbad bin Bishr) 指挥的先追队伍向他报告说, 古莱西人决心禁止他进城。为避免武装冲突, 穆圣改变了他的路线, 经过劳累的行军, 由迂迴不平的小路到达了他扎营的赫戴比亚。穆圣宣布为了圣地的荣誉他愿意接受古莱什人的一切要求, (هِشَام, Hisham) 但不管他说什么也不放他进麦加。双方交换了意见, 试图找一个打破僵局的办法。穆圣千方百计, 甚至不顾自己的威望, 想跟古莱西人达成一项合理的妥协, 经过几次热烈而持久的谈判, 签订了条约, 其条款有: “中止战争十年”。凡愿加入穆圣或与他缔约的人都可以有自由, 凡愿加入古莱什的人或与他们缔约的人同样可以照办。如果信者未经其保护人允许就从麦加去穆圣那里, 将被送回保护人; 但穆圣的信徒如返回古莱什的人, 是不会送回的。今年穆圣将返回, 而不进城。次年他和他的伙伴只能去麦加三天, 做小朝觐, 但除了上鞘之剑以外不能携带武器 (布哈理)。
看来条款十分叫人丢脸。穆斯林大为不满。痛苦、屈辱、自尊心受创, 非语言所能确切表达。第三条尤其令人痛心。但穆圣不动声色, 十分冷静。他深信伊斯兰教的道德力量, “知道一个曾经尝到过信仰的甜头的信徒宁入火狱也不会皈依虚假的宗教” (布哈理); 他要证明不管他在哪里, 这都是他们的宗教的力量源泉。因此这个条约证明是 “一个明显的胜利”。穆圣的伙伴完全可以为自己当时在场而骄傲, 并且极有理由把条约看作而不是把征服麦加看作 “这一节经文所提到的一次胜利”。根据他们的看法, 从结果和成效方面看, 没有比这个条约更伟大更有深远的意义了(هِشَام, Hisham)。穆圣自己也称这为一次大胜利 (بَيْهَقِی, Baihaqi)。«古兰经» 上称这是一次明显的胜利 (第二节), 最高的成就 (第六节); 大报应 (第十一节); 安拉对穆圣的完美无缺的恩宠 (第三节), 因为这一胜利打开了伊斯兰教在精神上和政治上征服的大闸门。
3817
Commentary:
The reference in the words "a clear victory" seems to be to the Treaty of Hudaibiyyah. It is remarkable that though, during the previous brief six years of his life at Medina, the Holy Prophet had gained great victories over his enemies which had crippled and crushed their fighting power, yet none of them is called "a clear victory" in the Quran. It was reserved for the Treaty of Hudaibiyyah to receive this single honour, in spite of the fact that its terms were seemingly so humiliating that the Muslims were greatly perturbed over this apparently rude rebuff to the prestige of Islam, and even a stalwart like ‘Umar exclaimed in extreme grief and indignation that had the terms been settled by any other person than the Holy Prophet, he would have scorned to listen to them (Hisham). The Treaty was indeed a great victory in that it opened the way to the expansion and spread of Islam and led to the Fall of Mecca and ultimately to the conquest of the whole of Arabia. It proved to be a master stroke of strategy as the Holy Prophet’s "political status as an equal and independent power was acknowledged by the Quraish" (Mohammad at Medina by Montgomery Watt).
As the Treaty of Hudaibiyyah constitutes a great landmark in the early history of Islam and as it forms the principal topic dealt with in the Surah under comment, it needs to be treated at some length.
The Holy Prophet had seen a vision that he was making a circuit of the Ka‘bah along with a party of his followers. In fulfilment of his vision, the Prophet started for Mecca with about 1500 Muslims to perform the Lesser Pilgrimage in 6 A.H., in the month of Dhul-Qa‘dah, one of the four sacred months in which, according to Arab tradition and usage, fighting was forbidden, even before Islam. When he reached ‘Usfan, a place a few miles distant from Mecca, he was informed by an advance party whom he had sent under the command of ‘Abbad bin Bishar that the Quraish were bent upon barring his entry into Mecca. In order to avoid an armed clash the Prophet changed his route and "after a fatiguing march through devious and rugged pathways reached Hudai-biyyah," where he encamped. The Prophet had declared that he would accept all the demands of the Quraish for the honour of the Holy Place (Hisham), but the Quraish were firmly resolved not to allow him to enter Mecca, whatever he might say or do. Messages were exchanged in an attempt to find a solution to the impasse. After heated and protracted parleys in which the Holy Prophet left no stone unturned, even at the cost of his prestige, to arrive at a reasonable compromise with the Quraish, a treaty was signed of which the terms were:
War shall be suspended for ten years. Whosoever would like to join the Holy Prophet or enter into treaty with him, shall have liberty to do so. The same will apply to whosoever would like to join the Quraish or enter into treaty with them. If a believing man goes over to the Prophet from Mecca without the permission of his guardian, he shall be sent back to his guardian; but should any of the followers of the Prophet return to the Quraish, they shall not be sent back. The Prophet shall retire this year without entering the city. Next year he and his Companions may visit Mecca only for three days to perform عمرة (Lesser Pilgrimage), but they shall carry no arms save sheathed swords (Bukhari, Hisham & Muir).
The terms of the Treaty were demonstrably very humiliating. The Muslims were greatly upset. No words could adequately describe their grief, and sense of humiliation and injured pride. The third term was particularly galling. But the Holy Prophet was quite calm and tranquil. Being convinced of the moral force of Islam, he knew that "a believer who had once tasted the sweetness of faith would prefer to be cast into fire than to revert to disbelief" (Bukhari), and that he would be a source of strength to his religion and other believers wherever he might happen to be. The case of Abu Basir, and that of Abu Jandal and their associates fully justified his conviction. He wanted to have a peaceful atmosphere. He knew that a peaceful soil was most congenial for the spread of Islam, and Islam did spread very rapidly after the signing of the Treaty of Hudaibiyyah. When as a result of violation by the Quraish of the terms of the Treaty, the Prophet marched on Mecca two years later, ten thousand faithful Companions were under his command, instead of the paltry 1500 who were with him on the occasion of the signing of the Treaty. Thus the Treaty and its aftermath gave in advance the direct lie to the false and foolish propaganda that was to be conducted by Christian missionaries in our own time, that Islam was propagated by the sword.
One immediate effect of the Treaty was that the tribes of Banu Khuza‘ah entered into an alliance with the Holy Prophet, while the Banu Bakar sided with the Quraish, an incident which 1ater on led to the march on Mecca. The Treaty did indeed prove to be "a clear victory." The Companions of the Holy Prophet were rightly proud of being present on the occasion, and quite justified in regarding the signing of the Treaty, and not the conquest of Mecca as "the victory referred to in the present verse" (Bukhari). According to them no victory was greater and more far-reaching in its results and effects than this Treaty (Hisham). And the Holy Prophet himself called it a victory (Baihaqi as quoted by Zurqani).
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The reference in the words 'a clear Victory' seems to be to the Treaty of Hudaibiyah. It is remarkable that though, during the early brief six years of his life at Medina, the Holy Prophet had gained great victories over his enemies which had crippled and crushed their fighting power, yet none of them is called 'a clear victory' in the Qur’an. It was reserved for the Treaty of Hudaibiyah to receive this single honour, despite the fact that its terms were seemingly very humiliating, and the Muslims were greatly perturbed over this apparently rude rebuff to the prestige of Islam, so much so that even a stalwart like ‘Umar exclaimed in extreme grief and indignation that if the terms had been settled by any other person than the Holy Prophet, he would have scorned to listen to them (Hisham). The Treaty was, indeed, a great victory in that it opened the way to the expansion and spread of Islam and led to the Fall of Mecca and ultimately to the conquest of the whole of Arabia. It proved to be a master-stroke