This part of the surah speaks only about and with the believers, with that unique and happy group of them who gave their pledges and commitments to the Prophet under the tree, in the presence of God, the witness who solemnized that pledge placing His hand over theirs.

That elite group heard God’s words revealed to His Messenger: “ God was indeed wellpleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory. ” (Verse 18) They also listened to the Prophet as he said to them: “You are today the best people on earth.” [Related by al-Bukhari on the authority of Jabir ibn 'Abdullah.] What we have here is a discourse about this select group as God speaks to His Messenger. We also have Gods words to this select group, giving them the happy news of forthcoming war gains and conquests.

God also speaks about the care He took of them, protecting them from their enemies, during this trip and what He will do for them in future, assuring them of victory by means of the laws He has set in operation, which never fail. He strongly condemns the enemies of the Muslim community, explains the wisdom behind choosing peace this time, confirming the truth of the Prophets dream about visiting the Sacred Mosque. He assures the Muslims that they will enter it in safety, fearing nothing, and that His faith will prevail over all religions on earth.

The surah concludes with a verse describing this community of believers, the Prophets Companions, adding their descriptions to be found in the Torah and the Gospels, as well as His promise of forgiveness of their sins and granting them a great reward.

God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory, and with many war gains for them to take. God is Almighty, Wise. (Verses 18-19)

Today, fourteen hundred years after the event, I am trying to visualize the great moment when the universe witnessed the divine announcement from on high addressed by God Almighty to His trusted Messenger concerning the Muslim community. I want to see the whole universe at that great moment and its conscience as it responds to this most generous announcement, speaking of a group of people at a particular spot in this universe. I want to feel how those extremely happy people felt when they heard, with their own ears, that God was speaking about them, telling them that He was well pleased with them, defining the place where they were and what they had done in order to earn His pleasure: “when they pledged their allegiance to you under the tree.” (Verse 18) They heard it all from the Prophet who never said anything but the truth, delivering it as a special message from God Almighty.

O my God! How did they - those happy people - receive that divine communication at that ecstatic moment? It is a communication that points to every single one of them and says, “to you in person God is saying that He was well pleased with you as you pledged your allegiance under the tree. He was aware of your inner feelings and He bestowed tranquillity on you.” When we read or hear Gods statement: “God is the Patron of the believers” (2: 257) or, “God is with those who are patient” (2: 153) we may feel happy and reassured, hoping that we may be included among such. Those people, however, heard that God was speaking about them personally and individually, telling each of them that He was well pleased with them, knowing what was in their hearts. That is great indeed! “God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory” (Verse 18) He knew that the passion they felt in their hearts was for their faith, not for their ego or for personal glory. He knew that their pledges were sincere, and that they were seriously restraining themselves so that they would stand behind the Prophet in all sincerity, obeying his orders, accepting any adversity with patience. Therefore, “He sent down tranquillity upon them” We almost see this tranquillity being lowered calmly and with dignity, pouring an air of peace and reassurance on those hearts that were full of enthusiasm for direct action.

God also “rewarded them with a speedy victory.” (Verse 18) This peace treaty, coupled with the circumstances leading to it, was indeed a victory, heralding many more. The conquest of Khaybar, which most commentators cite as the one promised here, may indeed have been one of these. “And with many war gains for them to take.” (Verse 19) If the victory meant here is that of Khaybar, then the war gains would be with the victory itself. However, if the victory mentioned refers to the peace treaty itself, then the promised war gains would come later. Indeed, the peace treaty left the Muslims free to achieve victory on several fronts.

Now the surah addresses the believers themselves, speaking to them of the peace treaty, or victory, to which they resigned themselves:

God has promised you [people] many war gains that you shall achieve.

He has hastened this gain for you and He has held back the hands of hostile people from you, so that this may become a sign for the believers.

He will guide you on a straight way. There are still other gains to come, which are still beyond your power. God has full control over them. God has power over all things. (Verses 20-21)

This is an announcement of happy things to happen, given by God to the believers who accept it as certain. They realize that God has prepared for them numerous gains and they lived afterwards to see this true promise fulfilled in the best way. God says to them here that He has hastened this one, which may be a reference to al-Hudaybiyah, as stated by Ibn ‘Abbas, to emphasize its being a victory, as indeed it was, or it may be a reference to Khaybar, as Mujahid says, since Khaybar produced the first war gains after al-Hudaybiyah. The first view is perhaps much weightier.

God also granted them a favour when He restrained the hands of hostile forces. He indeed held back the hands of the Quraysh, as well as other hostile groups who were waiting for a chance to attack the Muslims.

Their opponents outnumbered them by far, but the believers were true to their pledges, fulfilling their duties. Therefore, God rewarded them by restraining and holding back their enemies’ hands.

“So that this may become a sign for the believers(Verse 20) This encounter, which they disliked at first, feeling it to be too much of a demand, is described by God as a great sign, which will enable them to see the results of what He has planned for them and how they will be rewarded for obeying the Prophet and submitting to His will. Thus, they will come to realize that it is great, bringing them much benefit, and they will be doubly reassured.

“He will guide you on a straight way." (Verse 20) This is again a reward for your obedience and true allegiance. Thus, they will have a combination of war gains and guidance on a straight way, giving them all that is good. All this comes about as a result of something they initially disliked. God, thus, teaches them that what He chooses for them is the best thing. This also trains them to show absolute obedience.

God also tells them of other favours He will grant them. There will be more war gains: these they are unable to secure by virtue of their own forces, but which God will let them have by cause of His power and planning: “ There are still other gains to come, which are still beyond your power. God has full control over them. God has power over all things." (Verse 21)

Again, reports differ as to what these gains refer to: is it to the conquest of Makkah? Or to Khaybar? Or is it the victories secured against the Byzantine and Persian Empires? Or does it refer to all other conquests achieved by the Muslim community after al-Hudaybiyah?

The surah then tells the believers about their opponents’ position in Gods sight. It explains how God considers the unbelievers’ actions as they turn the believers away from His Sacred House, and how He looks at the believers in a totally different way from these others:

They were the ones who disbelieved, and who debarred you from the Sacred Mosque and prevented your offering from reaching its place of sacrifice. Had it not been for the fact that there were among them believing men and women unknown to you and whom you might have unwittingly trampled underfoot, and on whose account you would have unwittingly incurred guilt... God will admit to His grace whomever He wills. Had they stood apart, We would have inflicted on the unbelievers among them truly painful suffering. The unbelievers fanned fury in their hearts, the fury of ignorance. Meanwhile, God sent down tranquillity on His Messenger and on the believers, and made the word of piety binding on them. They were most worthy of it and deserved it well.

God has full knowledge of all things. (Verses 25-26)

According to God’s measure, they are truly unbelievers, deserving this repugnant description: “They were the ones who disbelieved.” (Verse 25)

This is recorded against them as if they are the only ones in this class, confirmed in disbelief. Hence, they deserve to be disliked by God who hates unbelief and unbelievers. Their other obnoxious deed of turning the believers away from the Sacred Mosque and forbidding the sacrificial animals from reaching their destination is also recorded: “ They were the ones who disbelieved, and who debarred you from the Sacred Mosque and prevented your offering from reaching its place of sacrifice.” (Verse 25)

This amounted to gross misconduct according to Islamic and pre- Islamic traditions; it was gross according to all religions known in the Arabian Peninsula since the time of Abraham, their great ancestor.

Restraining the believers from fighting them was not, then, out of compassion or because their fault was small. It was for a different purpose which God explains to the believers: “Had it not been for the fact that there were among them believing men and women unknown to you and whom you might have unwittingly trampled underfoot, and on whose account you would have unwittingly incurred guilt..(Verse 25)

There were a number of Muslims in Makkah who could not migrate to Madlnah because of their weak position, and did not declare their acceptance of Islam for fear of persecution by the unbelievers. Had the Muslims attacked Makkah and a fight taken place, the Muslims might have killed some of these since they did not know who they were. This would have meant Muslims killing Muslims; a situation that must be avoided. Moreover, the Muslims would have had to pay blood money to their families when it became known that they were Muslim.

Besides, God knew that among the unbelievers who prevented the Muslims’ entry into the Sacred Mosque were some who would be good believers, and who would earn God’s mercy. Had these two groups been separated from the rest of the unbelievers, God would have allowed the Muslims to attack and He would have punished the unbelievers severely: “God will admit to His grace whomever He wills. Had they stood apart, We would have inflicted on the unbelievers among them truly painful suffering.” (Verse 25)

We have already learnt that some of the Prophet’s Companions on this trip, who were delighted with his dream knowing that prophets’ dreams always come true, found it hard that his dream should not be fulfilled that year, and that they would be prevented entry to the Sacred Mosque. God assured them, however, that the Prophet’s dream was true Muhammad ibn Maslamah went ahead with horses and arms until he arrived at Marr al-Zahran, about one days travel, by camel, from Makkah. There he found a few men from the Quraysh who were greatly worried at what they saw. They thought that he was about to attack Makkah in violation of the peace treaty, which stipulated that there would be no war between the two sides for ten years. When the Prophet encamped at Marr al-Zahran where he could see the idols placed in the Sacred Mosque, he sent all the Muslims’ arms, including bows, arrows and spears to a place called Batn Ya’juj. He then marched towards Makkah with his Companions having only their swords in their sheaths, as he had promised the people of Makkah.

The Quraysh then sent Mikraz ibn Hafs at the head of a delegation to the Prophet. They said to him: “Muhammad, we have never known you to break a promise ever since you were a young child.” He asked why they were saying this. They replied: “You are trying to enter the city carrying all your arms; spears, bows and arrows.” The Prophet said: “I am not going to carry arms into the city. We have sent them to Batn Ya’juj.” Mikraz ibn Hafs then replied: “This is more like what we know of your faithfulness.” Many of the Quraysh nobility left Makkah and went into the surrounding mountains; this because they did not wish to look at the Muslims as they arrived at the city for worship. Indeed, the very sight infuriated them. The rest of the Makkans were either out in the streets or on rooftops looking at the Prophet and his Companions as they entered repeating their phrases that declared their submission to God.

The Prophet was riding his she-camel, al-Qaswa’, which he rode the previous year. His Companion, 'Abdullah ibn Rawahah, held the she- camel’s rein and guided its march.

Thus the Prophet’s dream came true and God’s promise was fulfilled.

The following year witnessed the fall of Makkah to Islam, and the divine faith came to reign in Makkah, then throughout the rest of Arabia.

Then God’s other promise and the other piece of good news were fulfilled: “A is He who sent His Messenger with guidance and the religion of truth so as to make it prevail over all religions. Sufficient is God as a witness." (Verse 28) The religion of truth prevailed, and not only in the Arabian Peninsula. Within half a century it prevailed across much of the inhabited parts of the earth. It subdued the entire Persian Empire and took over much of the Byzantine Empire. It marched as far as India and China before moving into Malaysia, southern Asia and Indonesia.

In the sixth and seventh centuries, these areas constituted most of the then known world.

This true religion continues to prevail over all religions, even after its political retreat from much of the areas it moved into, particularly in Europe and the major islands in the Mediterranean. It prevails even though the power of its people is very weak compared to the new powers that have recently emerged in the East and the West. Indeed, as a religion, Islam prevails over all else. It carries within itself and in its nature the elements of its strength. It moves forward, supported by neither sword nor gun drawn by its people. Its advance is due only to its inherent harmony with human nature and the natural laws of the universe, and to the fact that it satisfies, with perfect ease, the requirements of mind and soul, progress and civilization, regardless of whether people live in tents or in skyscrapers.

The surah concludes with a verse that paints a superb picture of the community of the Prophet’s Companions, adding Gods commendation of that unique and happy group of people who earned His pleasure and who were also informed of that fact:

Muhammad is God's Messenger; and those who are with him are firm and unyielding towards the unbelievers, full of mercy towards one another. You can see them bowing down, prostrating in prayer, seeking favour with God and His good pleasure. They bear on their faces the marks of their prostrations. This is how they are pictured in the Torah. And in the Gospels, they are like a seed that brings forth its shoot, strengthens it, grows thick and stands firm on its stem, delighting the sowers. Through them God will enrage the unbelievers. To those of them who believe and do righteous deeds God has promised forgiveness and a rich reward. (Verse 29)

This is a remarkable picture drawn by the superior style of the Qur’an.

It includes several snapshots depicting the groups main conditions, both subtle and clearly apparent. One shot portrays their attitude to the unbelievers and to one another. Thus, they are “firm and unyielding towards the unbelievers, full of mercy towards one another.” Another shows them as they are in worship: “ You can see them bowing down, prostrating in prayer” Yet a third image reveals what preoccupies their minds and characterizes their feelings: “ seeking favour with God and His good pleasure.” A fourth shot focuses on the apparent effect worship has on their faces as they dedicate all to God: “ They bear on their faces the marks of their prostrations. This is how they are pictured in the Torah.” A number of additional quick images tell us how they are described in the Gospels: “ They are like a seed that brings forth its shoot; strengthens it; grows thick; stands firm on its stem; delights the sowers; through them God will enrage the unbelievers.” The verse begins by confirming the Prophet’s status, denied by the Quraysh negotiator, Suhayl ibn ‘Amr, and the unbelievers he represented at the time: “Muhammad is God's Messenger.” The verse then goes on to paint its beautiful picture in the unique Quranic style.

Needless to say, the believers go through different conditions and situations during their lifetimes. However, the images shown in the verse concentrate on their permanent features, highlighting these so that they serve as the main lines in the overall picture. The selection of these particular images clearly shows that God wants to bestow honour on this happy community. This is reflected right from the very first image that depicts them as: “firm and unyielding towards the unbelievers, full of mercy towards one another. ” They take such a firm and unyielding attitude towards the unbelievers, despite the fact that those unbelievers included their parents, siblings, kinsfolk and friends. However, they severed all these relations with the unbelievers. They are at the same time full of mercy towards one another, when their only bond is brotherhood in faith.