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In the name of Allah, the Most Gracious, the Most Merciful.

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A gentle commentary

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on the book *Bitaqat al-Ta'rif*

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*bi-Suwar al-Mushaf al-Sharif*

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by Dr. Muhammad ibn 'Abd al-'Aziz ibn 'Umar Nasif,

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may Allah preserve him.

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Surah al-Fath.

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In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, and peace and blessings be upon the Messenger of Allah.

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We continue with our gentle commentary

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on the introductory overview cards,

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and we have arrived at Surah al-Fath.

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If we consider the historical timing of this Surah's revelation,

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we find that it has been determined with extreme precision.

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That is because Surah al-Fath was revealed entirely, all at once,

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during the return of the Prophet, peace and blessings of Allah be upon him,

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and his Companions from Mecca in the year of al-Hudaybiyyah—

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that is, upon their return from al-Hudaybiyyah towards Medina, as they did not enter Mecca.

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Such precise dating is not always available to a researcher or reader for every Surah,

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yet it greatly assists in mentally visualizing the historical event.

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In other words, when you recall in detail what took place at al-Hudaybiyyah,

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it helps you achieve a far more accurate understanding of the Surah

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than if the specific details of that event were absent from your mind.

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This also yields benefits in several areas, including the study of verbal similarities (al-mutashabih al-lafzi),

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namely, verses that appear similar yet contain subtle differences.

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For instance, in Surah al-Ahzab we find:

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"O Prophet! Indeed, We have sent you as a witness, a bearer of glad tidings, a warner, a caller to Allah by His permission, and an illuminating lamp."

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Whereas here,

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it begins: "Indeed, We have sent you..."

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without the vocative call:

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"Indeed, We have sent you as a witness, a bearer of glad tidings, and a warner, so that you may believe in Allah and His Messenger, honor and respect him, and glorify Him morning and evening."

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The difference between these two verses

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is among the things that can be better understood

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and rationalized

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through this very

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precise historical dating

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of these

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verses

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and of the entire Surah.

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As for the second point of reflection,

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it concerns the reasons for the Surah's revelation.

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He mentioned that it has four causes of revelation, the first of which...

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"The first of which"

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refers to the first reason cited

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for it

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in the adopted reference book.

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For that reason,

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had he phrased it as "one of them,"

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it would have also been clear,

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and perhaps even more appropriate.

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There is one transmission

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indicating that the entire Surah was revealed all at once,

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while there are other narrations of occasion

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that do not actually contradict its revelation all at once,

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because they pertain

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to closely occurring events.

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Thus, it is not far-fetched

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that multiple incidents occurred

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over a few consecutive days

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or in close succession,

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and then the verses

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were revealed

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addressing all

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of those combined events together.

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This is what becomes evident

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when reconciling

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between these various reports

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and the report stating that

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the Surah

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was revealed all at once.

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There are reports

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addressing specific verses,

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while there is a report addressing

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the revelation of the entire Surah.

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Harmonizing between them

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is entirely possible, as I have noted.

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The third and final point of reflection

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is

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regarding the overarching theme of the Surah,

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namely that among its primary themes

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are the characteristics of the believers

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who are truly deserving of victory.

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This is a recurring Qur'anic methodology,

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not unique to this Surah alone.

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Rather, it is customary

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that any Surah dealing

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with combat and victory

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delineates the qualities

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of the believers who are entitled to that victory,

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or who have been divinely promised that victory.

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We notice here

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that this

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objective,

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or this

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thematic component,

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is explicitly stated at the end

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of the Surah.

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You therefore find it in the concluding section

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of the Surah,

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where they mention the characteristics of those who uphold it—meaning those who champion

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this religion.

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This is exemplified in the words of the Exalted:

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"...and those with him are forceful against the disbelievers,

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“Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel - like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers - that He may enrage the disbelievers with (the sight of) them. Allah hath promised, unto such of them as believe and do good works, forgiveness and immense reward.” (48:29)

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merciful among themselves.

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You see them bowing and prostrating..."

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Notice these two profound characteristics:

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"forceful against the disbelievers,

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merciful among themselves."

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Whenever we drift away

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from these two qualities,

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we inevitably drift away

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from attaining victory.

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And Allah knows best.

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May the peace and blessings of Allah be upon our Prophet

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Muhammad, and upon his family and all his Companions.

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All praise is due to Allah, Lord of the worlds.

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All praise is due to Allah, Lord of the worlds.