Surah Al-Fath was revealed in the 6th year after the Hijra, before the conquest of Mecca, as the Prophet (PBUH) was returning from the outskirts of Mecca, where he had signed the Treaty of Hudaybiyah (صلح الحديبية). This treaty caused considerable distress among many of the Prophet’s companions, primarily due to the clause regarding defectors in the treaty’s terms (details are in the appendix).

1. There will be a truce between both parties for ten years.
2. Whoever flees to Muhammad from the Quraysh without the permission of his guardian will be sent back to the Quraysh, but whoever comes to the Quraysh from the Muslims will not be sent back.
3. Whoever wishes to enter into a covenant with Muhammad will be allowed to do so, and whoever wishes to enter into a covenant with the Quraysh will be allowed to do so.
4. The Muslims will return to Medina without performing the pilgrimage but will be allowed the following year and would stay in Mecca for three days during which time the Quraysh will vacate the city. The Muslims will carry no weapons except sheathed swords.

Surat Al-Fath can be seen as complementary to Surat Muhammad. While Surat Muhammad emphasizes the importance of obeying the Messenger of Allah (PBUH) when he calls believers to fight for the sake of Allah, Surat Al-Fath focuses on trusting the Prophet’s judgment, even when he agrees to a treaty that may seem unfavorable to the Muslims. The Prophet (PBUH) saw this treaty as a means to fulfill his mission of delivering Allah’s message without being distracted by conflict. Although the treaty initially appeared unjust to the believers, it would ultimately lead to great benefits that they would come to recognize in time.

1/ Removing the barriers for victory	إِنَّا فَتَحۡنَا لَكَ فَتۡحً۬ا مُّبِينً۬ا (١) We have, indeed, We have laid open before you a clear victory. (1)
2/ Forgive the prophet’s past faults and shielding him from future ones 3/ Complete favors 4/ Guidance to the straight path	لِّيَغۡفِرَ لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنۢبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعۡمَتَهُ ۥ عَلَيۡكَ وَيَہۡدِيَكَ صِرَٲطً۬ا مُّسۡتَقِيمً۬ا (٢) That Allah may forgive you of your past faults and whatever in the future, and complete His Favor on you, and guide you on the Straight Path. (2)
5/ Grand Victory	وَيَنصُرَكَ ٱللَّهُ نَصۡرًا عَزِيزًا (٣) And He grants you mighty victory. (3)
6/ Send tranquility into the hearts of believers 7/ Increase their belief	هُوَ ٱلَّذِىٓ أَنزَلَ ٱلسَّكِينَةَ فِى قُلُوبِ ٱلۡمُؤۡمِنِينَ لِيَزۡدَادُوٓاْ إِيمَـٰنً۬ا مَّعَ إِيمَـٰنِہِمۡ‌ۗ وَلِلَّهِ جُنُودُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمً۬ا (٤) He is the One who sent down tranquility into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allah belongs the hosts of the heavens and the earth, and Allah is Ever All-Knower, All-Wise. (4)
8/ Admit the believers into Heaven 9/ forgive their sins	لِّيُدۡخِلَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَـٰتِ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِہَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَا وَيُڪَفِّرَ عَنۡهُمۡ سَيِّـَٔاتِہِمۡ‌ۚ وَكَانَ ذَٲلِكَ عِندَ ٱللَّهِ فَوۡزًا عَظِيمً۬ا (٥) That He may admit the believing men and the believing women to Gardens beneath which rivers flow, to abide therein forever, and He may absolve them of their misdeeds, and that is with Allah a supreme success, (5)
10/ Exposing and punishing hypocrites and polytheists	وَيُعَذِّبَ ٱلۡمُنَـٰفِقِينَ وَٱلۡمُنَـٰفِقَـٰتِ وَٱلۡمُشۡرِكِينَ وَٱلۡمُشۡرِكَـٰتِ ٱلظَّآنِّينَ بِٱللَّهِ ظَنَّ ٱلسَّوۡءِ‌ۚ عَلَيۡہِمۡ دَآٮِٕرَةُ ٱلسَّوۡءِ‌ۖ وَغَضِبَ ٱللَّهُ عَلَيۡہِمۡ وَلَعَنَهُمۡ وَأَعَدَّ لَهُمۡ جَهَنَّمَ‌ۖ وَسَآءَتۡ مَصِيرً۬ا (٦) And that He may punish the hypocrite men and the hypocrite women, and also the polytheist men and the polytheist women, who think evil thoughts about Allah, for them is a disgraceful torment, And the Anger of Allah is upon them, and He has cursed them and prepared Hell for them — and worst indeed is that destination. (48:1-6)
11/ Abundant material gains 12/ Saving from need to fight	وَعَدَكُمُ ٱللَّهُ مَغَانِمَ ڪَثِيرَةً۬ تَأۡخُذُونَہَا فَعَجَّلَ لَكُمۡ هَـٰذِهِۦ وَكَفَّ أَيۡدِىَ ٱلنَّاسِ عَنكُمۡ وَلِتَكُونَ ءَايَةً۬ لِّلۡمُؤۡمِنِينَ وَيَهۡدِيَكُمۡ صِرَٲطً۬ا مُّسۡتَقِيمً۬ا (٢٠) “Allah has promised you abundant spoils that you will capture, and He has hastened for you this, and He has restrained the hands of men from you, that it may be a sign for the believers, and that He may guide you to a Straight Path. (48:20).
13/ Safe Umrah to Al-Masjid Al-Haram 14/ Promise with imminent control over Mecca	لَّقَدۡ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءۡيَا بِٱلۡحَقِّ‌ۖ لَتَدۡخُلُنَّ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ مُحَلِّقِينَ رُءُوسَكُمۡ وَمُقَصِّرِينَ لَا تَخَافُونَ‌ۖ فَعَلِمَ مَا لَمۡ تَعۡلَمُواْ فَجَعَلَ مِن دُونِ ذَٲلِكَ فَتۡحً۬ا قَرِيبًا (٢٧) Indeed, Allah shall fulfill His Messenger vision in truth. Certainly, you shall enter the Scared Mosque by Allah’s will, in full security with your heads shaved or hair shortened, without any fear; for He knows what you do not know.  Moreover, He decreed, apart from this, another imminent victory for you. (48:27)
15/ Confirmation that Islam will prevail over the whole world.	هُوَ ٱلَّذِىٓ أَرۡسَلَ رَسُولَهُ ۥ بِٱلۡهُدَىٰ وَدِينِ ٱلۡحَقِّ لِيُظۡهِرَهُ ۥ عَلَى ٱلدِّينِ كُلِّهِۦ‌ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدً۬ا (٢٨) He it is Who has sent His Messenger with the guidance and the religion of truth, that He may make it prevail over all religions. And sufficient is Allah as a Witness. (48:28)

 

In this Surat, Allah emphasized granting the believers tranquility of the heart several times. This may be due to the unsettling terms of the peace treaty:

هُوَ ٱلَّذِىٓ أَنزَلَ ٱلسَّكِينَةَ فِى قُلُوبِ ٱلۡمُؤۡمِنِينَ لِيَزۡدَادُوٓاْ إِيمَـٰنً۬ا مَّعَ إِيمَـٰنِہِمۡ‌ۗ وَلِلَّهِ جُنُودُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمً۬ا (٤)

He is the One who sent down tranquility into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allah belongs the hosts of the heavens and the earth, and Allah is Ever All-Knower, All-Wise. (48:4)

 

لَّقَدۡ رَضِىَ ٱللَّهُ عَنِ ٱلۡمُؤۡمِنِينَ إِذۡ يُبَايِعُونَكَ تَحۡتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِہِمۡ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيۡہِمۡ وَأَثَـٰبَهُمۡ فَتۡحً۬ا قَرِيبً۬ا (١٨)

Indeed, Allah was well-pleased with the believers when they gave the pledge to you under the tree, He knew what was in their hearts, and He sent down tranquility upon them, and He rewarded them with an imminent victory, (48:18)

 

إِذۡ جَعَلَ ٱلَّذِينَ كَفَرُواْ فِى قُلُوبِهِمُ ٱلۡحَمِيَّةَ حَمِيَّةَ ٱلۡجَـٰهِلِيَّةِ فَأَنزَلَ ٱللَّهُ سَڪِينَتَهُ ۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ وَأَلۡزَمَهُمۡ ڪَلِمَةَ ٱلتَّقۡوَىٰ وَكَانُوٓاْ أَحَقَّ بِہَا وَأَهۡلَهَا‌ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمً۬ا (٢٦)

Behold, those who disbelieve had put in their hearts’ indignation, the indignation of pagan ignorance.  So Allah sent down His tranquility upon His Messenger and upon the believers, and made them stick to the word of piety and they were well entitled to it and worthy of it. And Allah is the All-Knower of everything (48:26)

 

The Surat concluded with a description of the traits of the believers

 

مُّحَمَّدٌ۬ رَّسُولُ ٱللَّهِ‌ۚ وَٱلَّذِينَ مَعَهُ ۥۤ أَشِدَّآءُ عَلَى ٱلۡكُفَّارِ رُحَمَآءُ بَيۡنَہُمۡ‌ۖ تَرَٮٰهُمۡ رُكَّعً۬ا سُجَّدً۬ا يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا‌ۖ سِيمَاهُمۡ فِى وُجُوهِهِم مِّنۡ أَثَرِ ٱلسُّجُودِ‌ۚ ذَٲلِكَ مَثَلُهُمۡ فِى ٱلتَّوۡرَٮٰةِ‌ۚ وَمَثَلُهُمۡ فِى ٱلۡإِنجِيلِ كَزَرۡعٍ أَخۡرَجَ شَطۡـَٔهُ ۥ فَـَٔازَرَهُ ۥ فَٱسۡتَغۡلَظَ فَٱسۡتَوَىٰ عَلَىٰ سُوقِهِۦ يُعۡجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِہِمُ ٱلۡكُفَّارَ‌ۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ مِنۡہُم مَّغۡفِرَةً۬ وَأَجۡرًا عَظِيمَۢا (٢٩)

Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful to one another. You see them constantly bowing and falling down prostrating, seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces from the effect of prostration; that is their likeness in the Taurat (Torah) and their likeness in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick, and it stands straight on its stem, delighting the sowers causing the rage of the disbelievers with them. Allah has promised those who believe and do righteous good deeds, forgiveness and a magnificent reward (i.e. Paradise).  (48:29)

This verse identifies several traits of the companions

1/ They have contradictory abilities of severity and mercy, but they know where to use each in the way that is pleasing to Allah.

2/ The signs of prostration to Allah in the face of the companions were foretold in the Torah.

3/ The materialistic gains of the companions that will be envious to the disbelievers were foretold in the Injeel.

 

The Outcome

The Treaty of Al-Hudaibiyah was a pivotal moment in Islamic history. Although the terms seemed unfavorable to the Muslims at first, it provided a period of peace that allowed Islam to spread and gain strength. The following year, the Muslims returned to Mecca and performed ‘Umrah peacefully. In the years that followed, many tribes embraced Islam, fulfilling the Prophet’s (PBUH) vision of a victorious return to Mecca.

 

Appendix:

Al-Hudaibiyah Treaty (صلح الحديبية) (Dhul Qa‘dah 6 A.H. – March 628CE)

 In the sixth year after the Hijrah (migration), following the Battle of Al-Ahzab, the Prophet Muhammad (PBUH) had a dream in which he and his companions entered the Sacred Sanctuary (المسجد الحرام) in Mecca, took possession of the keys to the Ka‘bah, and performed ‘Umrah. He shared this vision with his companions and announced his intention to undertake the pilgrimage. He invited anyone who wished to accompany him to prepare for the journey. His companions were overjoyed at the prospect of performing ‘Umrah after six years of exile.

The Prophet (PBUH) departed for Mecca in Dhul-Qa‘dah (ذي القعدة) with 1,500 Muslims, including his wife, Umm Salamah. The group brought sacrificial animals with them, intending to perform the pilgrimage peacefully. They carried no weapons other than the customary traveler’s swords, which remained sheathed.

As they approached Makkah, and in a place called Dhi Hulaifa (ذي الحُلَيْفَة), he ordered that the sacrificial animals be garlanded (قَلَّد الهدي وأشْعَرَه).  The Muslims changed their clothing and put-on the clothing of Al-Ihram (the pilgrim’s attire).  This should have assured anyone seeing them of their intention.  The Prophet (PBUH) sent ahead a scout from Khozaah (خزاعة) on a reconnaissance mission to find information on Quraysh (قريش).

As they approached Mecca, the Prophet (PBUH) ordered the animals to be garlanded (قَلَّد الهدي وأشْعَرَه) to signify their status as sacrificial offerings and instructed the Muslims to change into the attire of Ihram (pilgrim’s garments), making their peaceful intentions clear. A scout from the tribe of Khuza‘ah was sent ahead to gather information on the Quraysh.

The Quraysh’s Dilemma

When the Quraysh learned of the Muslims’ approach for ‘Umrah, they held urgent meetings to discuss their response. They faced a difficult choice:

1. If they blocked over 1,000 Muslims from entering Mecca, it would be a serious violation of the laws upon which their authority was based.
2. If they allowed the Muslims to perform ‘Umrah, it would be a significant moral victory for the Prophet (PBUH) and highlight the Quraysh’s failure in the recent Battle of the Confederates (Al-Ahzab).
3. Allowing the Muslims to carry out the ancient rituals would also increase Islam’s appeal, reinforcing the belief that it was the true faith of Abraham.

Determined to prevent the Muslims from performing ‘Umrah, the Quraysh dispatched Khalid ibn Al-Walid with 200 horsemen to intercept them.

When the Prophet (PBUH) and his followers reached Usfan (عُسْفَان), the scout returned with news that the Quraysh were assembling an army to block their path. The Prophet (PBUH) consulted his companions, who suggested continuing to Mecca, even if it meant fighting. However, the Prophet (PBUH) chose to take a rocky, less-traveled route to avoid confrontation with the Quraysh’s forces.

Arrival at Al-Hudaibiyah

When Khalid reached the expected meeting point, he discovered that the Muslims had changed their course. As the Muslims advanced, the Prophet’s camel, Al-Qaswa (القصواء), stopped and refused to move at a location called Al-Hudaibiyah (الحديبية), about 10 miles from Mecca. The Prophet (PBUH) said:

‏(‏ما خلأت القصواء، وما ذاك لها بخلق، ولكن حبسها حابس الفيل‏)‏،(‏والذي نفسي بيده لا يسألوني خطة يعظمون فيها حرمات الله إلا أعطيتهم إياها‏)

“It is not in her nature to stop. What is preventing her is the same force that stopped the elephant (referring to the elephant in Abraha’s campaign). By the One in Whose hand is my soul, I will accept any peace plan the Quraysh propose, as long as it honors the sanctity of Allah”.

 The Muslims camped at Al-Hudaibiyah, awaiting further developments.

Quraysh Envoys and Negotiations

While the Muslims waited, Budail ibn Warqa’ Al-Khuza‘i (بديل بن وَرْقَاء الخزاعي) from the Khuza‘ah tribe came to the Prophet (PBUH) to inform him of Quraysh’s determination to block their entry, even if it meant fighting to the last man. The Prophet (PBUH) responded:

‏(‏إنا لم نجئ لقتال أحد، ولكنا جئنا معتمرين، وإن قريشاً قد نهكتهم الحرب وأضرت بهم، فإن شاءوا ماددتهم، ويخلوا بيني وبين الناس، وإن شاءوا أن يدخلوا فيما دخل فيه الناس فعلوا، وإلا فقد جَمُّوا ، وإن هم أبوا إلا القتال فوالذي نفسي بيده لأقاتلنهم على أمري هذا حتى تنفرد سالفتي، أو لينفذن الله أمره‏)‏‏.‏

“We did not come to fight. We only came to perform ‘Umrah. Quraysh is weary of war, and if they wish, we can make a peace agreement. They can leave me and the other Arabs alone. If they want to join Islam, they are welcome. But if they insist on fighting, by the One in Whose hand is my soul, I will fight them until I fulfill my mission or die trying.”

The Prophet’s message was conveyed to the Quraysh, but their response remained hostile. They sent multiple envoys, including Mikraz ibn Hafs (مِكْرَز بن حفص) and Al-Hulais ibn Alqamah (الحُلَيْس بن علقمة), to negotiate. The Prophet (PBUH) treated each envoy respectfully, reiterating that the Muslims had come only for pilgrimage and intended no harm.

 Eventually, Urwah ibn Mas‘ud Ath-Thaqafi (عروة بن مسعود الثقفي) was sent as a final negotiator. He tried to intimidate the Prophet (PBUH), suggesting that his companions would abandon him in a crisis. However, Urwah was deeply moved by the loyalty and reverence the Muslims showed the Prophet (PBUH), and upon his return, he told the Quraysh:

أي قوم، والله لقد وفدت على الملوك، على قيصر وكسري والنجاشي، والله ما رأيت ملكاً يعظمه أصحابه ما يعظم أصحاب محمد محمداً، والله إن تَنَخَّمَ نخامة إلا وقعت في كف رجل منهم، فدلك بها وجهه وجلده، وإذا أمرهم ابتدروا أمره، وإذا توضأ كادوا يقتتلون على وضوئه، وإذا تكلم خفضوا أصواتهم عنده، وما يُحِدُّون إليه النظر تعظيماً له، وقد عرض عليكم خطة رُشْدٍ فاقبلوها‏.‏

“I have seen the kings of Persia, Rome, and Abyssinia, but I have never seen a leader more honored by his followers than Muhammad. They do not let his spit touch the ground without rubbing it on their faces and bodies. If he commands them, they obey instantly. If he performs ablution, they compete for the water he used. They lower their voices in his presence, and they do not look him directly in the eye out of respect. He has offered you a fair proposal. Accept it.”

 Despite Urwah’s advice, some reckless young men from the Quraysh attempted to provoke a conflict by sneaking into the Muslim camp, but they were captured and released unharmed by the Prophet (PBUH), demonstrating his peaceful intentions. The reference to this incident is recounted in verse 24 of surah Al-:

‏‏ وَهُوَ ٱلَّذِى كَفَّ أَيۡدِيَهُمۡ عَنكُمۡ وَأَيۡدِيَكُمۡ عَنۡہُم بِبَطۡنِ مَكَّةَ مِنۢ بَعۡدِ أَنۡ أَظۡفَرَكُمۡ عَلَيۡهِمۡ‌ۚ وَكَانَ ٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرًا ‏[‏الفتح‏]‏

“And He is the One Who has held back their hands from harming you and your hands from them in proximity to the valley of Makkah, after He had made you capture them. And Allah is Ever the All-Seer of what you do. “ [Al- Fath 48:24]

A Delicate Situation

Since no response came from Mecca, the Prophet (PBUH) decided to send an envoy to negotiate with them.  He sent Othman bin ‘Affan (عثمان بن عفان). Othman (عثمان) went to Abu Sufyan and other chiefs and delivered to them the Prophet’s message and assured them that after performing the Umrah, they would depart peacefully.  They listened to his message but did not give him an answer and held him on the ground that they wanted to discuss the matter further among themselves.

When his return was delayed, a rumor spread that he had been killed. In response, the Prophet (PBUH) gathered his companions under a tree and took a solemn pledge from them to fight to the last breath if necessary. This pledge is known as Bay‘at Ar-Ridwan (بيعة الرضوان). The Qur’an mentions this event in verse 18 of Surat Al-Fath:

لَّقَدۡ رَضِىَ ٱللَّهُ عَنِ ٱلۡمُؤۡمِنِينَ إِذۡ يُبَايِعُونَكَ تَحۡتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِہِمۡ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيۡہِمۡ وَأَثَـٰبَهُمۡ فَتۡحً۬ا قَرِيبً۬اۡ ‏[‏الفتح‏:‏ 18‏]‏

“Indeed, Allah was pleased with the believers when they pledged allegiance to you under the tree. He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with a near victory.” (Al-Fath 48:18)

 The Treaty of Al-Hudaibiyah

When the Quraysh saw the Muslims’ determination and peaceful intent, they finally sent Suhayl ibn Amr (سُهَيْل بن عمرو) to negotiate. After several exchanges, the terms were agreed upon. The Prophet (PBUH) called upon Ali ibn Abi Talib (RA) to write the agreement. He began by dictating:
“Bismillâh ir-Rahman ir-Raheem (بسم الله الرحمن الرحيم)”(“In the Name of Allah, the Most Beneficent, the Most Merciful”).

However, Suhayl ibn ‘Amr objected, saying, “We know nothing of ‘Ar-Rahman.’ Write only ‘In Your Name, O Allah’ (باسمك اللّهم).”

The Muslims felt uneasy, but the Prophet (PBUH) agreed and asked Ali to write what Suhayl requested. Then, the Prophet (PBUH) continued: “This is what Muhammad, the Messenger of Allah, has agreed to with Suhayl ibn ‘Amr.”

Suhayl protested again: “If we had acknowledged you as the Messenger of Allah, we would not have prevented you from the Sacred House nor fought you. Write only your name and your father’s name.”

Though the Muslims grumbled again, the Prophet (PBUH) asked Ali to erase “the Messenger of Allah” and replace it with “Muhammad, the son of Abdullah (محمد بن عبد الله).” Ali, however, refused to erase the words. The Prophet (PBUH) then asked Ali to point out the words, and he erased them himself, saying: “I am the Messenger of Allah, even if they deny it.”

The Terms of the Treaty

The treaty stated: In the name of Almighty Allah. These are the terms of peace between Muhammad, the son of Abdullah, and Suhayl ibn ‘Amr, the envoy of Mecca.

1. There will be a truce between both parties for ten years.
2. Whoever flees to Muhammad from the Quraysh without the permission of his guardian will be sent back to the Quraysh, but whoever comes to the Quraysh from the Muslims will not be sent back.
3. Whoever wishes to enter into a covenant with Muhammad will be allowed to do so, and whoever wishes to enter into a covenant with the Quraysh will be allowed to do so.
4. The Muslims will return to Medina without performing the pilgrimage but will be allowed the following year and would stay in Mecca for three days during which time the Quraysh will vacate the city. The Muslims will carry no weapons except sheathed swords.

 

Abu Jandal’s Arrival

While the treaty was still being written, Abu Jandal, Suhayl’s son (أبو جَنْدَل بن سهيل), appeared, dragging his chains and throwing himself among the Muslims. Moved by his plight, the Muslims tried to release him, but Suhayl objected, saying: “If you protect him, it will violate our agreement.”

The Prophet (PBUH) reasoned: “But the treaty has not yet been finalized.”

Suhayl, however, insisted: “We have already agreed to its terms.”

It was a deeply emotional moment. Suhayl seized his son and began beating him, while Abu Jandal cried out: “Help me, will I be returned to the polytheists so they can tempt me away from my faith?”

Though his heart was heavy with compassion, the Prophet (PBUH) honored the agreement and consoled Abu Jandal, saying:

‏(‏يا أبا جندل، اصبر واحتسب، فإن الله جاعل لك ولمن معك من المستضعفين فرجاً ومخرجا، إنا قد عقدنا بيننا وبين القوم صلحاً، وأعطيناهم على ذلك، وأعطونا عهد الله فلا نغدر بهم‏)

“O Abu Jandal, be patient and seek the reward from Allah. Allah will soon provide relief and a way out for you and the oppressed believers. We have made a treaty in Allah’s name, and we cannot betray it.’

 The two articles in the treaty that restricted access to the Kaaba that year and required the return of Muslims who escaped from Mecca to their captors were considered humiliating and objectionable by some companions, including Omar ibn Al-Khattab (عمر بن الخطاب). Struggling to contain his frustration, Omar went to the Prophet (PBUH) and asked: “Are you not the true Messenger of Allah?”

The Prophet (PBUH) responded calmly, “Yes, I am the true Messenger of Allah.”

Omar continued, “Are we not on the path of righteousness, while they are on the wrong path?”

Again, the Prophet (PBUH) replied, showing no resentment, “Yes, we are on the path of righteousness, and they are on the wrong path.”

Omar persisted, “Aren’t our dead in Heaven and theirs in Hell?”

The Prophet (PBUH) answered in a composed voice, “Yes.”

Still disturbed, Omar asked, “Why, then, should we accept this humiliation in matters of faith? Why should we return without facing them and allow Allah to judge between us?”

Unperturbed, the Prophet (PBUH) said with perfect confidence, “I am the true Messenger of Allah. I never disobey Him, and He will never abandon me.”

Omar then asked, “Didn’t you tell us that we would perform the pilgrimage?”

The Prophet (PBUH) replied, “Yes, but I did not say we would do so this year.”

Acknowledging this, Omar responded, “That is true.”

The Prophet (PBUH) assured him, “You will perform the pilgrimage.”

Though silenced, Omar remained uneasy. He went to Abu Bakr (RA) and expressed his frustration, but Abu Bakr reprimanded him, saying: “Hold firmly to the Prophet’s course until you die, for by Allah, he is on the true path

Omar continued his expression of objections to the terms of the agreement by saying:  “Why then we should accept humiliation in the matter of Faith, and we return without facing them and Allah judges between us.”

The Revelation of Surah Al-Fath

On the journey back to Madinah, the Prophet (PBUH) received the revelation of Surah Al-Fath, which begins:

نَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا وَيَنصُرَكَ اللَّهُ نَصْرًا عَزِيزًا ‏[‏سورة الفتح‏‏‏]

“Indeed, We have given you a clear victory, that Allah may forgive your past and future sins, complete His favor upon you, guide you on the straight path, and grant you a mighty victory.” (Al-Fath 48:1-3)

The Prophet (PBUH) sent a messenger to Omar to recite the Surah to him. Upon hearing it, Omar went to the Prophet (PBUH) and asked: “O Messenger of Allah, is this truly a victory?”   The Prophet (PBUH) replied, “Yes.”