🕋 تفسير سورة الفتح
(Al-Fath) • المصدر: EN-TAFSIR-AL-TUSTARI
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا
📘 Verily, We have given you a clear victory,He said:That is to say, �[We have opened] the secrets of the sciences (asrār al-ʿulūm) within your heart, so that their traces have become manifested upon you.� They are the signs of [His] love and the fulfilment of [His] bounty.
إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا
📘 �the Hand of God is above their hands�He said:That is, the power (ḥawl) of God and His strength (quwwa) is above their strength (quwwa) and their action (ḥaraka). This is in their saying to the Messenger at the time of the pledge (bayʿa), �We have pledged to you that we will not flee, and we will fight for you.� There is another possible meaning of the Hand of God is above their hands, which is, the grace (minna) of God is above them in their being guided to take the pledge, and His reward (thawāb) for them is above their pledge and their obedience for you.His words:
سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا فَاسْتَغْفِرْ لَنَا ۚ يَقُولُونَ بِأَلْسِنَتِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ ۚ قُلْ فَمَنْ يَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا ۚ بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا
📘 ��Our possessions and our families kept us occupied�� They tried to excuse themselves with this, and God related it to you so you would know that the way to approach God (iqbāl ʿalā�Llāh) is through leaving behind the world and what it contains, for certainly that is what distracts [you] from God. Take note of how the hypocrites excused themselves by saying: �Our possessions and our families kept us occupied��His words:
لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا
📘 that God may forgive you what is past of your sin and what is to come� He said:That is, what is past, of the sin that your father Adam [committed] while you were in his loins, and what is to come, of the sins of your community, as you are their leader (qāʾid) and guide (dalīl).His words:
هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَنْ يَبْلُغَ مَحِلَّهُ ۚ وَلَوْلَا رِجَالٌ مُؤْمِنُونَ وَنِسَاءٌ مُؤْمِنَاتٌ لَمْ تَعْلَمُوهُمْ أَنْ تَطَئُوهُمْ فَتُصِيبَكُمْ مِنْهُمْ مَعَرَّةٌ بِغَيْرِ عِلْمٍ ۖ لِيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ مَنْ يَشَاءُ ۚ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا
📘 �And were it not for [some of] the believing men and believing women whom you did not know � lest you should trample them� He said:The real believer (al-muʾmin ʿalā�l-ḥaqīqa) is the one who is not heedless of his lower self and his heart, but scrutinises his states (aḥwāl), and keeps a close watch over his moments (awqāt). He observes his increase (ziyāda) [in a good state, distinguishing it] from his decline (nuqṣān), and shows gratitude on seeing an increase, but when there is a decline, devotes himself [to remedying it] and makes supplication.It is through these [real believers] that God repels calamity (balāʾ) from the inhabitants of earth. The [true] believer is never lax (mutahāwin) with the slightest shortcoming, for laxity with a little will inevitably lead to [laxity in] a lot.He further said:The servant will not get the taste of faith until he abandons six vices [lit. character traits, khiṣāl]: he should abandon what is forbidden (ḥarām), illegal possessions (suḥut), what is dubious (shubha), ignorance (jahl), intoxicant[s] (muskir) and ostentation (riyāʾ); [on the other hand] he should adhere to [six virtues]: knowledge (ʿilm), putting his actions right (taṣḥīḥ al-ʿamal), integrity of heart (naṣḥ bi�l-qalb), veracity of the tongue (ṣidq bi�l-lisān), correct conduct (ṣalāḥ) in associating with people and sincerity (ikhlāṣ) in the way he deals with his Lord.He also said:The Book of God is founded upon five [virtues]: veracity (ṣidq), seeking the best [through God�s guidance] (istikhāra), consultation (istishāra), patience (ṣabr) and gratitude (shukr).His words:
إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا
📘 �and made binding on them the promise to be mindful [of Him], for they were more worthy and deserving of it� He said:[The promise to be mindful of God (kalimat al-taqwā)] is saying: �There is no god except God (lā ilāha illā�Llāh), for truly it is the summit of mindfulness of God.Then he said:The best among people are the Muslims, the best among Muslims are the believers, the best among believers are the scholars who act upon their knowledge, the best among those who act [upon their knowledge] are the fearful (khāʾifūn), and the best among the fearful are the sincere ones who are fully aware of God (al-mukhliṣūn al-muttaqūn), whose sincerity and awareness of God remains with them up until their death. Indeed, the likeness of these [latter] is that of a passenger on board a ship at sea. He does not know whether he will be saved from [the sea] or drown in it. Those for whom this was true were the Companions of the Messenger of God according to His words: and made binding on them the promise to be mindful of Him.His words:
لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ ۖ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ ۖ فَعَلِمَ مَا لَمْ تَعْلَمُوا فَجَعَلَ مِنْ دُونِ ذَٰلِكَ فَتْحًا قَرِيبًا
📘 �You will assuredly enter the Sacred Mosque in safety, God willing�He was asked, �What is meant by making this exception [saying God willing] (istithnāʾ)?� He said:This is a way of teaching (taʿlīm) and disciplining (taʾdīb) [His] servants, [in order that they should feel] intense neediness (shiddat al-iftiqār) for Him at every moment and in every situation, and by way of emphasis (taʾkīd). If God makes an exception [by saying �God willing�] while having full knowledge [of what is to happen], then it is not for one of his servants, who is deficient in knowledge, to determine upon something without making the exception of �God willing�. His words, Exalted is He:
مُحَمَّدٌ رَسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا
📘 �The mark is on their faces, from the effect of their prostrations�He said:The believer (muʾmin) in God is a face without a reverse side, [since he is] advancing towards Him without ever turning back from Him. This is the mark of the believers. ʿĀmir b. ʿAbd al-Qays said, �It is almost as if the face of a believer is informing [us] of that which is hidden within him, and the same can be said of the face of the disbeliever.� This is what is meant by His words: The mark is on their faces. Ibn Masʿūd said, �The secret of the believer is a mantle over him�. But God, Glorified and Exalted is He, knows best.His words, Exalted is He:
هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ ۗ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
📘 It was He who sent down the spirit of peace (sakīna) into the hearts of the believers�That is, profound peace (ṭumaʾnīna). For God first of all discloses to His servants gnosis (maʿārif), then forms of mediation (wasāʾil), then the spirit of peace (sakīna), and lastly intuitive insights (baṣāʾir). And one to whom God discloses intuitive insights, knows things according to their essences (jawāhir), as did Abū Bakr al-Ṣiddīq who never erred in speech.His words:And to God belong the forces of the heavens and the earth�He said:His forces (junūd) are of different kinds: His forces in heaven are the prophets (anbiyāʾ), and on earth, [His] friends (awliyāʾ). His forces in heaven are hearts (qulūb), and on the earth, souls (nufūs). Whatever God empowers (sallaṭa) over you, [may be counted as being] among His forces. If He empowers your lower self over you, your lower self will itself destroy you; and likewise, if He empowers your bodily members over you, they themselves will destroy you. If your lower self overpowers your heart, it will drive you to the pursuit of desire (hawā). But if your heart overpowers your lower self and your bodily members, it will tether them with propriety (adab), compel them into worship (ʿibāda), and then adorn them with sincerity in servanthood (ikhlāṣ fi�l-ʿubūdiyya). All of these together amount to God�s forces.His words:
إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا
📘 Indeed We have sent you as a witness, and a bearer of glad tidings and a warner.He said:As a witness to them of the divine oneness (tawḥīd), bringing glad tidings to them of help (maʿūna) and support (taʾyīd), and warning them against falling into innovations (bidaʿ) and errors (ḍalālāt).His words:
لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا
📘 �and that you may honour Him, and revere Him�He said:That is, revere Him with the utmost reverence (taʿẓīm) in your hearts and obey Him with your bodies. This is why reverence (taʿzīr) is so called, because it is the greatest [thing for] disciplining[the self] (taʾdīb). His words:
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