Introduction, Arabic verses, English &urdu translation of the verses, links for Urdu footnotes of explanations

Name:
The name is derived from the words of the very first verse, innā fataḥnā laka fatḥan mubīnā (“Indeed, We have granted you a clear victory”). This is not merely the title of the surah but, in terms of subject matter, its actual theme as well, since it discusses the great victory that Allah granted to the Prophet (peace be upon him) and the Muslims in the form of the Treaty of Hudaybiyyah.
Period of Revelation:
The traditions agree that it was revealed in Dhu al-Qa’dah, 6 AH, at the time when the Prophet was returning to Madinah after concluding the Treaty of Hudaybiyyah with the disbelievers of Makkah.
Historical Background:
The events connected with the revelation of this surah began when, one day, the Messenger of Allah (peace be upon him) saw in a dream that he had gone to Makkah with his Companions and performed ‘Umrah there. A prophet’s dream could obviously not be a mere dream or fancy — it is one of the forms of revelation, and later, in verse 27, Allah confirmed that “We showed this dream to Our Messenger.” Hence it was in reality not a mere dream but a divine indication, which it was necessary for the Prophet to follow.
On the face of it, there seemed to be no apparent way of acting on this instruction. The disbelievers of Quraysh had closed the way to the House of Allah for the Muslims for six years, and throughout this entire period they had not allowed a single Muslim to come near the sacred precincts even for Hajj or ‘Umrah. How, then, could it be expected that they would allow the Messenger of Allah, along with a company of his Companions, to enter Makkah? To set out wearing the pilgrim’s garb for ‘Umrah while carrying weapons of war would have amounted to inviting battle itself, while going unarmed meant putting one’s own life and the lives of one’s companions at risk. Under these circumstances, no one could understand how this divine indication could possibly be acted upon.
But it was the office of a prophet that whatever command his Lord gave him, he should carry it out without hesitation. Thus the Messenger of Allah (peace be upon him), without any delay, related his dream to the Companions and began preparations for the journey. He also had a general announcement made among the surrounding tribes that “we are going for ‘Umrah; whoever wishes to accompany us may join.” Those who looked only at apparent circumstances thought that these people were walking into the jaws of death, and none of them agreed to go along. But those who had true faith in Allah and His Messenger cared nothing for what the outcome would be. For them it was enough that this was a divine indication and that the Messenger of Allah had risen to carry out the command. After that, nothing could stop them from accompanying the Messenger of Allah. 1,400 Companions made themselves ready to undertake this extremely dangerous journey in the Prophet’s company.
At the beginning of Dhu al-Qa’dah, 6 AH, this blessed caravan set out from Madinah. On reaching Dhu al-Hulayfah, everyone put on the pilgrim’s garb for ’Umrah. They took along seventy camels for sacrifice, with garlands around their necks as a sign that they were sacrificial offerings (hady). In their sheaths they carried only a single sword each — which, according to the well-known Arab custom, was permitted to all pilgrims to the sacred precincts — and they carried no other weapons of war whatsoever. Thus this caravan, raising cries of “Labbayk, Labbayk” (Here I am, O Lord), set out toward the House of Allah.
At that time, every child in Arabia knew the nature of the relations between Makkah and Madinah. Only the previous year, in Shawwal 5 AH, Quraysh had marched on Madinah with the combined strength of the Arab tribes, and the famous Battle of the Trench (Ahzab) had taken place. So when the Messenger of Allah set out toward the home of his blood-thirsty enemies with such a large caravan, the eyes of all Arabia turned toward this extraordinary journey, and people also saw that this caravan was not going out to fight but, in a sacred month, wearing the pilgrim’s garb, bringing sacrificial camels along, was going to circumambulate the House of Allah — and was entirely unarmed.
This move of the Prophet’s threw the people of Quraysh into severe anxiety. The month of Dhu al-Qa’dah was one of the sacred months which, for hundreds of years, had been held in respect in Arabia for pilgrimage and visitation. No one had the right to stop a caravan traveling in pilgrim’s garb for Hajj or ‘Umrah during this month; even if there was enmity with some tribe, according to the established laws of Arabia one could not prevent it from passing through one’s territory. The Quraysh found themselves in a dilemma: if they attacked this caravan from Madinah and stopped it from entering Makkah, an uproar would arise throughout the country. Every Arab would cry out that this was sheer injustice. All the Arab tribes would conclude that Quraysh had made themselves owners of the Ka’bah. Every tribe would become anxious, fearing that henceforth permission for Hajj and ‘Umrah would depend on Quraysh’s pleasure, and that whoever displeased them would be barred from visiting the House of Allah just as these pilgrims from Madinah were being barred today. This would be such a blunder that all of Arabia would turn against them. But if they let Muhammad (peace be upon him) enter their city safely with such a large caravan, their prestige throughout the country would collapse, and people would say that they had been overawed by Muhammad. In the end, after much deliberation, their tribal pride and stubbornness (of the pre-Islamic sort) got the better of them, and for the sake of their honor they decided that they would not let this caravan enter the city at any cost.
The Messenger of Allah (peace be upon him) had sent a man from Banu Ka’b ahead as a scout, so that he could keep him informed in time of Quraysh’s intentions and movements. When the Prophet reached ‘Usfan, this man came and informed him that the Quraysh had arrived in full readiness at Dhu Tuwa, and had sent Khalid ibn al-Walid ahead with 200 horsemen toward Kura’ al-Ghamim to block his path. Quraysh’s scheme was that somehow they would provoke the Prophet’s companions into a skirmish, and then, if fighting broke out, they would spread throughout the country that these people had actually come to fight, but had used ‘Umrah as a pretext and worn the pilgrim’s garb merely as a deception.
As soon as the Messenger of Allah received this news, he immediately changed course and, taking great pains over an extremely difficult route, reached the place called Hudaybiyyah, located right on the border of the sacred territory. Here, Budayl ibn Warqa, chief of Banu Khuza’ah, came to him with a few men of his tribe and asked what purpose had brought him. The Prophet said, “We have not come to fight anyone; our sole intention is to visit and circumambulate the House of Allah.” These men went and conveyed this to the chiefs of Quraysh and advised them not to block the path of these pilgrims. But they remained stubborn and sent Hulays ibn ‘Alqamah, chief of the Ahabish, to the Prophet to persuade him to turn back. The Quraysh chiefs’ purpose was that when Muhammad (peace be upon him) refused to accept his demand, he would return angry, and then the full strength of the Ahabish would be with them. But when he saw with his own eyes that the entire caravan was in pilgrim’s garb, that the sacrificial camels stood before him with garlands around their necks, and that these people had come not to fight but to circumambulate the House of Allah, he returned to Makkah without saying anything to the Prophet and told the Quraysh chiefs plainly: “These people have come, honoring the sanctity of the House of Allah, to visit it. If you stop them, the Ahabish will certainly not support you in this. We have not become your allies so that you may violate sacred things and we support you in it.”
Then ‘Urwah ibn Mas’ud ath-Thaqafi came on behalf of Quraysh, and considering it a matter of great weight in his own eyes, tried to persuade the Messenger of Allah to abandon his intention of entering Makkah. But the Prophet gave him the same answer he had given the chief of Banu Khuza’ah: that they had not come with the intention of fighting but had come as honorers of the House of Allah to fulfill a religious duty. Returning, ’Urwah told the people of Quraysh: “I have been to the courts of Caesar, Chosroes, and the Negus, but by God, I have never seen, in the court of any great king, such devotion as I have seen among the companions of Muhammad toward Muhammad. Their state is such that when Muhammad performs ablution, his companions do not let even a single drop of water fall to the ground, and all of them rub it over their bodies and clothes. Now consider well whom you are up against.”
During this exchange of envoys and negotiations, the Quraysh repeatedly tried to secretly raid the Prophet’s camp to provoke the Companions and somehow get them to take some action that would provide a pretext for war. But each time, the patience and self-restraint of the Companions and the wisdom and foresight of the Prophet foiled all their schemes. Once, forty or fifty of their men came at night and began hurling stones and arrows at the Muslim camp. The Companions captured all of them and brought them before the Prophet, but he released them all. On another occasion, eighty men came from the direction of Tan’im right at the time of the Fajr prayer and launched a sudden raid. These too were captured, but the Prophet released them as well. Thus every scheme and stratagem of Quraysh kept failing.
Finally, the Prophet (peace be upon him) himself sent Hazrat Uthman al-Ghani (may Allah be pleased with him) as an envoy to Makkah, conveying to the Quraysh chiefs the message that they had come not for war but for pilgrimage, bringing sacrificial offerings with them, and that they would perform the circumambulation and sacrifice and then return. But they did not agree, and detained Hazrat Uthman in Makkah itself. During this time, news spread that Hazrat Uthman had been killed, and when he did not return, the Muslims became convinced that this news was true. There was no longer any room for further patience. Entering Makkah was one matter — the use of force for that was never intended at all. But when the situation reached the point of the murder of an envoy, there was no option left but for the Muslims to prepare for war. So the Messenger of Allah gathered all his companions and took a pledge from them that they would not retreat from this spot even unto death. Anyone who appreciates the gravity of the moment can understand that this was no ordinary pledge. The Muslims numbered only 1,400 and had come without any weapons of war. They were stationed two hundred fifty miles from their base, right on the border of Makkah, where the enemy could attack them with its full strength and could also surround them by bringing in allied tribes from all around. Despite this, the entire caravan, except for one man, agreed without hesitation to pledge to fight to the death at the Prophet’s hand. What greater proof could there be of these people’s sincerity of faith and their self-sacrifice in the path of Allah? This is the pledge known in Islamic history as Bay’at ar-Ridwan (the Pledge of Divine Pleasure).
It was later learned that the news of Hazrat Uthman’s killing had been a mistake. He himself returned, and a delegation from Quraysh, led by Suhayl ibn ‘Amr, also arrived at the Prophet’s camp to negotiate peace. By now Quraysh had backed away from their stubborn insistence on not letting the Prophet and his companions enter Makkah at all. However, to save face, their only insistence was that he return this year, and that he could come for ’Umrah the following year. After lengthy negotiations, the treaty was written on the following terms:
1. Hostilities between the two parties would cease for ten years, and neither side would take any covert or overt action against the other.
2. During this period, any person from Quraysh who fled without his guardian’s permission to join Muhammad (peace be upon him) would be returned by him; but any of his companions who went over to Quraysh would not be returned by them.
3. Any Arab tribe wishing to join this treaty as an ally of either party would be free to do so.
4. Muhammad (peace be upon him) would return this year, and the following year he could come for ’Umrah and stay in Makkah for three days, provided that they carried only a single sword each in their sheaths and brought no other weapons of war. During these three days, the people of Makkah would vacate the city for them (so that no clash would occur). But on departing, they would not be permitted to take any person from there along with them.
While the terms of this treaty were being settled, the entire Muslim army was in severe distress. No one understood the wisdom that the Prophet had in view in accepting these terms. No one’s vision was far-reaching enough to see the great good that was to emerge as a result of this treaty. The disbelievers of Quraysh considered it their success, and the Muslims were restless, asking why they should accept such humiliating terms while submitting to pressure. Even a mature and far-sighted statesman like Hazrat Umar al-Faruq (may Allah be pleased with him) was affected — he himself said that after becoming a Muslim, doubt had never found its way into his heart, but on this occasion even he could not remain free of it. Restless, he went to Hazrat Abu Bakr as-Siddiq and said, “Is he not the Messenger of Allah? Are we not Muslims? Are they not polytheists? Then why should we accept this humiliation in the matter of our religion?” Abu Bakr replied, “O Umar! He is the Messenger of Allah, and Allah will never let him be lost.” Still unable to contain himself, Umar went and put these same questions to the Messenger of Allah himself, and the Prophet gave him the same answer that Hazrat Abu Bakr had given. Afterward, Hazrat Umar continued for a long time to offer voluntary prayers and give charity, so that Allah might forgive the impertinence he felt he had shown that day toward the dignity of prophethood.
Two things in this treaty particularly rankled with the people. One was the second condition, about which people said this was a plainly unequal term: “If we return those who flee from Makkah to us, why should those who flee from Madinah not be returned to us?” The Prophet responded to this: “Whoever flees from us to join them — what use is he to us anyway? May Allah keep him far from us. And whoever flees from them to join us — if we return him, Allah will surely create some other way of deliverance for him.” The other thing troubling people’s hearts was the fourth condition. The Muslims felt that accepting it meant that, in the eyes of all Arabia, they were returning in apparent failure. Moreover, another question was causing unease: the Prophet had seen in his dream that they were performing the circumambulation in Makkah, but here they were accepting a condition to return without circumambulating at all. The Prophet explained to the people that the dream had not specified that the circumambulation would happen that very year. According to the terms of the treaty, if not this year, then God willing, the circumambulation would take place the following year.
What poured oil on the fire was this: just as the peace treaty was being written, Suhayl ibn ‘Amr’s own son, Abu Jandal, who had become a Muslim and whom the disbelievers of Makkah had imprisoned, somehow escaped and reached the Prophet’s camp. His feet were in shackles and his body bore marks of torture. He appealed to the Prophet to free him from this unjust confinement. It became difficult for the Companions to contain themselves at seeing this state. But Suhayl ibn ’Amr said that even though the written text of the treaty was not yet complete, the terms had already been agreed upon between them, and so this boy should be handed over to him. The Messenger of Allah accepted this argument, and Abu Jandal was handed over to the oppressors.
Having concluded the peace treaty, the Prophet told the Companions to now offer the sacrifice there, shave their heads, and come out of the state of ihram. But no one moved from his place. The Prophet gave the command three times, but the Companions were so overwhelmed at that moment by grief and heartbreak that they could not bring themselves to move. Throughout the Prophet’s entire era of prophethood, this was the only occasion on which he gave a command to the Companions and they did not rush to obey it. This caused the Prophet great distress, and he went into his tent and expressed his grief to Umm al-Mu’minin Hazrat Umm Salamah. She suggested that he should simply go out silently, sacrifice his own camel himself, and call the barber to shave his own head. After that, people would automatically follow his example and understand that the decision that had been made was now final and would not change. This is exactly what happened: seeing the Prophet’s action, the people too offered their sacrifices, shaved their heads or trimmed their hair, and came out of ihram. But their hearts were being torn apart with grief.
After this, as the caravan was returning to Madinah, regarding the Treaty of Hudaybiyyah as its own defeat and disgrace, this surah was revealed at the place called Dajnan (or, according to some, at Kura’ al-Ghamim), informing the Muslims that this treaty, which they regarded as a defeat, was in reality a great victory. After its revelation, the Prophet gathered the Muslims and said, “Today something has been revealed to me that is more precious to me than the whole world and everything in it.” Then he recited this surah, and specially called Hazrat Umar to recite it to him, since he had been the most distressed of all.
Although the believers were immediately reassured on hearing this divine pronouncement, it was not long before the benefits of this treaty began to unfold one by one, until no one had any doubt left that this treaty had indeed been a magnificent victory:
1. For the first time, the existence of the Islamic state was formally recognized in Arabia. Before this, in the eyes of the Arabs, Muhammad (peace be upon him) and his companions had merely the status of a group in rebellion against Quraysh and the Arab tribes, and were regarded as outlaws. Now Quraysh itself, by concluding this treaty with him, acknowledged his authority over the territories held by the Islamic state, and this also opened the door for Arab tribes to enter into alliance treaties with whichever of the two political powers they wished.
2. By recognizing the Muslims’ right to visit the House of Allah, Quraysh had in effect also conceded that Islam was not irreligion, as they had been claiming all along, but rather one of the established religions of Arabia, and that its followers, like other Arabs, had the right to perform the rites of Hajj and ‘Umrah. This diminished the hatred against Islam that had built up in Arab hearts through Quraysh’s propaganda.
3. With the ceasefire agreement in place for ten years, the Muslims gained security, and they spread throughout all parts of Arabia, propagating Islam so rapidly that more people became Muslim within the two years following the Treaty of Hudaybiyyah than had become Muslim in the entire preceding nineteen years. It was the blessing of this very treaty that whereas at the time of Hudaybiyyah only 1,400 men had accompanied the Prophet, just two years later, when Quraysh broke the treaty and the Prophet marched on Makkah, an army of ten thousand accompanied him.
4. With the war against Quraysh halted, the Prophet got the opportunity to firmly consolidate the Islamic government in his territories and, through the implementation of Islamic law, to transform Muslim society into a complete civilization and culture. This is that supreme blessing regarding which Allah says in Surah Al-Ma’idah, verse 3: “Today I have perfected for you your religion and completed My favor upon you and have approved for you Islam as your religion.”
5. After making peace with Quraysh, the resulting security from the south also had the benefit that the Muslims easily subdued all the hostile powers of northern and central Arabia. Only three months had passed after the Treaty of Hudaybiyyah when Khaybar, the greatest stronghold of the Jews, was conquered, and after that the Jewish settlements of Fadak, Wadi al-Qura, Tayma, and Tabuk successively came under the sway of Islam. Then all the tribes of central Arabia that had been in league with the Jews and Quraysh also, one by one, submitted. Thus, within just two years, the Treaty of Hudaybiyyah so shifted the balance of power in Arabia that the strength of Quraysh and the polytheists was crushed, and the dominance of Islam became assured.
These were the blessings that the Muslims obtained from this treaty, which they regarded as their failure and which Quraysh regarded as their success. The thing that had been most distasteful to the Muslims in this treaty, and which Quraysh considered their victory, was that those fleeing from Makkah to Madinah would be returned, while those fleeing from Madinah to Makkah would not be returned. But it was not long before this very matter turned against Quraysh, and experience showed what outcomes the Prophet’s far-sightedness had foreseen in accepting this condition. Some days after the treaty, a Muslim named Abu Basir escaped from captivity in Makkah and reached Madinah. Quraysh demanded his return, and in accordance with the treaty, the Prophet handed him over to the men sent from Makkah to arrest him. But on the way back to Makkah, he escaped their custody again and settled along the coastal route of the Red Sea through which the trade caravans of Quraysh passed. After that, every Muslim who got the chance to escape from Quraysh’s captivity, instead of going to Madinah, made his way to Abu Basir’s base, until seventy men had gathered there, and they made life difficult for Quraysh by repeatedly raiding their caravans. In the end, Quraysh themselves requested the Messenger of Allah to call these men to Madinah, and that condition of the Hudaybiyyah treaty was thereby nullified of its own accord.
If this surah is read with this historical background in mind, it can be well understood.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

اِنَّا فَتَحۡنَا لَکَ فَتۡحًا مُّبِیۡنًا ۙ﴿۱﴾ لِّیَغۡفِرَ لَکَ اللّٰہُ مَا تَقَدَّمَ مِنۡ ذَنۡۢبِکَ وَ مَا تَاَخَّرَ وَ یُتِمَّ نِعۡمَتَہٗ عَلَیۡکَ وَ یَہۡدِیَکَ صِرَاطًا مُّسۡتَقِیۡمًا ۙ﴿۲﴾ وَّ یَنۡصُرَکَ اللّٰہُ نَصۡرًا عَزِیۡزًا ﴿۳﴾ ہُوَ الَّذِیۡۤ اَنۡزَلَ السَّکِیۡنَۃَ فِیۡ قُلُوۡبِ الۡمُؤۡمِنِیۡنَ لِیَزۡدَادُوۡۤا اِیۡمَانًا مَّعَ اِیۡمَانِہِمۡ ؕ وَ لِلّٰہِ جُنُوۡدُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ وَ کَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا ۙ﴿۴﴾ لِّیُدۡخِلَ الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا وَ یُکَفِّرَ عَنۡہُمۡ سَیِّاٰتِہِمۡ ؕ وَ کَانَ ذٰلِکَ عِنۡدَ اللّٰہِ فَوۡزًا عَظِیۡمًا ۙ﴿۵﴾ وَّ یُعَذِّبَ الۡمُنٰفِقِیۡنَ وَ الۡمُنٰفِقٰتِ وَ الۡمُشۡرِکِیۡنَ وَ الۡمُشۡرِکٰتِ الظَّآنِّیۡنَ بِاللّٰہِ ظَنَّ السَّوۡءِ ؕ عَلَیۡہِمۡ دَآئِرَۃُ السَّوۡءِ ۚ وَ غَضِبَ اللّٰہُ عَلَیۡہِمۡ وَ لَعَنَہُمۡ وَ اَعَدَّ لَہُمۡ جَہَنَّمَ ؕ وَ سَآءَتۡ مَصِیۡرًا ﴿۶﴾ وَ لِلّٰہِ جُنُوۡدُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ وَ کَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا ﴿۷﴾ اِنَّاۤ اَرۡسَلۡنٰکَ شَاہِدًا وَّ مُبَشِّرًا وَّ نَذِیۡرًا ۙ﴿۸﴾ لِّتُؤۡمِنُوۡا بِاللّٰہِ وَ رَسُوۡلِہٖ وَ تُعَزِّرُوۡہُ وَ تُوَقِّرُوۡہُ ؕ وَ تُسَبِّحُوۡہُ بُکۡرَۃً وَّ اَصِیۡلًا ﴿۹﴾ اِنَّ الَّذِیۡنَ یُبَایِعُوۡنَکَ اِنَّمَا یُبَایِعُوۡنَ اللّٰہَ ؕ یَدُ اللّٰہِ فَوۡقَ اَیۡدِیۡہِمۡ ۚ فَمَنۡ نَّکَثَ فَاِنَّمَا یَنۡکُثُ عَلٰی نَفۡسِہٖ ۚ وَ مَنۡ اَوۡفٰی بِمَا عٰہَدَ عَلَیۡہُ اللّٰہَ فَسَیُؤۡتِیۡہِ اَجۡرًا عَظِیۡمًا ﴿٪۱۰﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

اے نبیؐ، ہم نے تم کو کھلی فتح عطا کر دی ¹ تاکہ اللہ تمہاری اگلی پچھلی ہر کوتاہی سے در گزر فرماۓ ² اور تم پر اپنی نعمت کی تکمیل کر دے ³ اور تمہیں سیدھا راستہ دکھاۓ⁴ اور تم کو زبردست نصرت بخشے ⁵۔وہی ہے جس نے مومنوں کے دلوں میں سکینت نازل فرمائی⁶ تاکہ اپنے ایمان کے ساتھ وہ ایک ایمان اور بڑھا لیں ⁷ ۔ زمین اور آسمانوں کے سب لشکر اللہ کے قبضہ قدرت میں ہیں اور وہ علیم و حکیم ہے⁸۔ (اس نے یہ کام اس لیے کیا ہے)تاکہ مومن مردوں اور عورتوں ⁹کو ہمیشہ رہنے کے لیے ایسی جنتوں میں داخل فرماۓ جن کے نیچے نہریں بہہ رہی ہوں گی اور ان کی برائیاں ان سے دور کر دے¹⁰۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ اللہ کے نزدیک یہ بڑی کامیابی ہے۔۔۔۔۔۔۔۔ اور ان منافق مردوں اور عورتوں کو سزا دے جو اللہ کے متعلق برے گمان رکھتے ہیں¹¹۔برائی کے پھیر میں وہ خود ہی آ گۓ¹²، اللہ کا غضب ان پر ہوا اور اس نے ان پر لعبت کی اور ان کے لیے جہنم مہیا کر دی جو بہت ہی برا ٹھکانا ہے۔ زمین اور آسمانوں کے لشکر اللہ ہی کے قبضہ قدرت میں ہیں اور وہ زبردست اور حکیم ہے¹³۔ 
اے نبیؐ، ہم نے تم کو شہادت دینے والا¹⁴، بشارت دینے والا اور خبر دار کر دینے والا¹⁵ بنا کر بھیجا ہے تاکہ اے لوگو، تم اللہ اور اس کے رسول پر ایمان لاؤ اور اس کا ساتھ دو، اس کی تعظیم و توقیر کرو اور صبح و شام اس کی تسبیح کرتے رہو¹⁶۔ 
اے نبیؐ،جو لوگ تم سے بیعت کر رہے تھے ¹⁷ وہ در اصل اللہ سے بیعت کر رہے تھے۔ ان کے ہاتھ پر اللہ کا ہاتھ تھا¹⁸۔ اب جو اس عہد کو توڑے گا اس کی عہد شکنی کا وبال اس کی اپنی ہی ذات پر ہوگا، اور جو اس عہد کو وفا کرے گا جو اس نے اللہ سے کیا ہے ¹⁹، اللہ عنقریب اس کو بڑا اجر عطا فرماۓ گا۔ع 

Here is the English translation (Surah Al-Fath, verses 1–10):
In the name of Allah, the Most Gracious, the Most Merciful.
O Prophet, indeed We have granted you a clear victory, that Allah may forgive you your past and future shortcomings, complete His favor upon you, guide you to a straight path, and grant you a mighty help. It is He who sent down tranquility into the hearts of the believers, so that they might add faith upon their faith. To Allah belong the forces of the heavens and the earth, and Allah is All-Knowing, All-Wise.
[He did this] so that He may admit the believing men and believing women into gardens beneath which rivers flow, to abide therein forever, and remove their sins from them — that, in the sight of Allah, is a great attainment — and that He may punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women, who entertain evil assumptions about Allah. Upon them is a cycle of evil [which will befall them]; Allah is angry with them, has cursed them, and has prepared for them Hell — an evil destination indeed. To Allah belong the forces of the heavens and the earth, and Allah is Exalted in Might, All-Wise.
O Prophet, indeed We have sent you as a witness, a bearer of good tidings, and a warner, so that you [people] may believe in Allah and His Messenger, support him, honor him, and glorify Allah morning and evening.
O Prophet, indeed those who pledge allegiance to you are actually pledging allegiance to Allah; the hand of Allah is over their hands. So whoever breaks his pledge only breaks it to the detriment of his own soul, and whoever fulfills that which he has covenanted with Allah, He will grant him a great reward.

سَیَقُوۡلُ لَکَ الۡمُخَلَّفُوۡنَ مِنَ الۡاَعۡرَابِ شَغَلَتۡنَاۤ اَمۡوَالُنَا وَ اَہۡلُوۡنَا فَاسۡتَغۡفِرۡ لَنَا ۚ یَقُوۡلُوۡنَ بِاَلۡسِنَتِہِمۡ مَّا لَیۡسَ فِیۡ قُلُوۡبِہِمۡ ؕ قُلۡ فَمَنۡ یَّمۡلِکُ لَکُمۡ مِّنَ اللّٰہِ شَیۡئًا اِنۡ اَرَادَ بِکُمۡ ضَرًّا اَوۡ اَرَادَ بِکُمۡ نَفۡعًا ؕ بَلۡ کَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا ﴿۱۱﴾ بَلۡ ظَنَنۡتُمۡ اَنۡ لَّنۡ یَّنۡقَلِبَ الرَّسُوۡلُ وَ الۡمُؤۡمِنُوۡنَ اِلٰۤی اَہۡلِیۡہِمۡ اَبَدًا وَّ زُیِّنَ ذٰلِکَ فِیۡ قُلُوۡبِکُمۡ وَ ظَنَنۡتُمۡ ظَنَّ السَّوۡءِ ۚۖ وَ کُنۡتُمۡ قَوۡمًۢا بُوۡرًا ﴿۱۲﴾ وَ مَنۡ لَّمۡ یُؤۡمِنۡۢ بِاللّٰہِ وَ رَسُوۡلِہٖ فَاِنَّاۤ اَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ سَعِیۡرًا ﴿۱۳﴾ وَ لِلّٰہِ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ یَغۡفِرُ لِمَنۡ یَّشَآءُ وَ یُعَذِّبُ مَنۡ یَّشَآءُ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۱۴﴾ سَیَقُوۡلُ الۡمُخَلَّفُوۡنَ اِذَا انۡطَلَقۡتُمۡ اِلٰی مَغَانِمَ لِتَاۡخُذُوۡہَا ذَرُوۡنَا نَتَّبِعۡکُمۡ ۚ یُرِیۡدُوۡنَ اَنۡ یُّبَدِّلُوۡا کَلٰمَ اللّٰہِ ؕ قُلۡ لَّنۡ تَتَّبِعُوۡنَا کَذٰلِکُمۡ قَالَ اللّٰہُ مِنۡ قَبۡلُ ۚ فَسَیَقُوۡلُوۡنَ بَلۡ تَحۡسُدُوۡنَنَا ؕ بَلۡ کَانُوۡا لَا یَفۡقَہُوۡنَ اِلَّا قَلِیۡلًا ﴿۱۵﴾ قُلۡ لِّلۡمُخَلَّفِیۡنَ مِنَ الۡاَعۡرَابِ سَتُدۡعَوۡنَ اِلٰی قَوۡمٍ اُولِیۡ بَاۡسٍ شَدِیۡدٍ تُقَاتِلُوۡنَہُمۡ اَوۡ یُسۡلِمُوۡنَ ۚ فَاِنۡ تُطِیۡعُوۡا یُؤۡتِکُمُ اللّٰہُ اَجۡرًا حَسَنًا ۚ وَ اِنۡ تَتَوَلَّوۡا کَمَا تَوَلَّیۡتُمۡ مِّنۡ قَبۡلُ یُعَذِّبۡکُمۡ عَذَابًا اَلِیۡمًا ﴿۱۶﴾ لَیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّ لَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّ لَا عَلَی الۡمَرِیۡضِ حَرَجٌ ؕ وَ مَنۡ یُّطِعِ اللّٰہَ وَ رَسُوۡلَہٗ یُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۚ وَ مَنۡ یَّتَوَلَّ یُعَذِّبۡہُ عَذَابًا اَلِیۡمًا ﴿٪۱۷﴾

اے نبیؐ، بدوی عربوں²⁰ میں سے جو لوگ پیچھے جھوڑ دیے گۓ تھے اب وہ آ کر ضرور تم سے کہیں گے کہ ’’ ہمیں اپنے اموال اور بال بچوں کی فکر نے مشغول کر رکھا تھا، آپ ہمارے لیے مغفرت کی دعا فرمائیں‘‘۔ یہ لوگ اپنی زبانوں سے وہ باتیں کہتے ہیں جو ان کے دلوں میں نہیں ہوتیں²¹۔ ان سے کہنا ’’اچھا، یہی بات ہے تو کون تمہارے معاملہ میں اللہ کے فیصلے کو روک دینے کا کچھ بھی اختیار رکھتا ہے اگر وہ تمہیں کوئی نقصان پہنچانا چاہے یا نفع بخشنا چاہے؟ تمہارے اعمال سے تو اللہ ہی باخبر ہے²²۔ (مگر اصل بات وہ نہیں ہے جو تم کہہ رہے ہو) بلکہ تم نے یوں سمجھا کہ رسول اور مومنین اپنے گھر والوں میں ہر گز پلٹ کر نہ آ سکیں گے اور یہ خیال تمہارے دلوں کو بہت بھلا لگا ²³ اور تم نے بہت برے گمان کیسے اور تم سخت بد باطن²⁴ لوگ ہو‘‘۔ 
اللہ اور اس کے رسول پر جو لوگ ایمان نہ رکھتے ہوں ایسے کافروں کے لیے ہم نے بھڑکتے ہوئی آگ مہیا کر رکھی ہے²⁵۔ آسمانوں اور زمین کی بادشاہی کا مالک اللہ ہی ہے۔ جسے چاہے معاف کرے اور جسے چاہے سزا دے ، اور وہ غفور و رحیم ہے²⁶۔ 
جب تم مال غنیمت حاصل کرنے کے لیے جانے لگو گے تو یہ پیچھے چھوڑے جانے والے لوگ تم سے ضرور کہیں گے کہ ہمیں بھی اپنے ساتھ چلنے دو²⁷۔ یہ چاہتے ہیں کہ اللہ کے فرمان کو بدل دیں²⁸۔ ان سے صاف کہہ دینا کہ ’’ تم ہر گز ہمارے ساتھ نہیں چل سکتے، اللہ پہلے ہی یہ فرما چکا ہے²⁹‘‘۔ یہ کہیں گے کہ ’’ نہیں ، بلکہ تم لوگ ہم سے حسد کر رہے ہو‘‘۔ (حالانکہ بات حسد کی نہیں ہے۔) بلکہ یہ لوگ صحیح بات کو کم ہی سمجھتے ہیں ۔ ان کے پیچھے چھوڑے جانے والے بدوی عربوں سے کہنا کہ ’’عنقریب تمہیں ایسے لوگوں سے لڑنے کے لیے بلایا جاۓ گا جو بڑے زور آور ہیں۔ تم کو ان سے جنگ کرنی ہوگی یا وہ مطیع ہو جائیں گے³⁰۔ اس وقت اگر تم نے حکم جہاد کی اطاعت کی تو اللہ تمہیں اچھا اجر دے گا، اور اگر تم پھر اسی طرح منہ موڑ گۓ جس طرح پہلے موڑ چکے ہو تو اللہ تم کو درد ناک سزا دے گا۔ اگر اندھا اور لنگڑا اور مریض جہاد کے لیے نہ آۓ تو کوئی حرج نہیں ³¹۔ جو کوئی اللہ اور اس کے رسول کی اطاعت کرے گا اللہ اسے ان جنتوں میں داخل کرے گا جن کے نیچے نہریں بہہ رہی ہوں گی، اور جو منہ پھیرے گا اسے وہ درد ناک عذاب دے گا‘‘۔ ع

Here is the English translation (Surah Al-Fath, verses 11–17):
O Prophet, those who were left behind among the bedouin Arabs will surely say to you, “Our properties and our families kept us occupied, so ask forgiveness for us.” They say with their tongues what is not in their hearts. Say, “Then who has any power at all to protect you from Allah if He intends for you harm or intends for you benefit? Rather, Allah is ever, of what you do, Aware. But you thought that the Messenger and the believers would never return to their families, and that was made pleasing in your hearts, and you assumed an assumption of evil, and you became a people ruined.”
And whoever has not believed in Allah and His Messenger — then indeed, We have prepared for the disbelievers a blazing Fire. And to Allah belongs the dominion of the heavens and the earth; He forgives whom He wills and punishes whom He wills, and Allah is ever Forgiving, Merciful.
Those who remained behind will say, when you set out toward the spoils of war to take them, “Let us follow you.” They wish to change the words of Allah. Say, “Never will you follow us; thus did Allah say before.” Then they will say, “Rather, you envy us.” But [in fact] they were not understanding except a little. Say to those left behind of the bedouins, “You will be called to [face] a people of great military might; you may fight them, or they will submit. So if you obey, Allah will give you a good reward; but if you turn away as you turned away before, He will punish you with a painful punishment.” There is not upon the blind any guilt, nor upon the lame any guilt, nor upon the ill any guilt [for remaining behind]. And whoever obeys Allah and His Messenger — He will admit him to gardens beneath which rivers flow; but whoever turns away — He will punish him with a painful punishment.

لَقَدۡ رَضِیَ اللّٰہُ عَنِ الۡمُؤۡمِنِیۡنَ اِذۡ یُبَایِعُوۡنَکَ تَحۡتَ الشَّجَرَۃِ فَعَلِمَ مَا فِیۡ قُلُوۡبِہِمۡ فَاَنۡزَلَ السَّکِیۡنَۃَ عَلَیۡہِمۡ وَ اَثَابَہُمۡ فَتۡحًا قَرِیۡبًا ﴿ۙ۱۸﴾ وَّ مَغَانِمَ کَثِیۡرَۃً یَّاۡخُذُوۡنَہَا ؕ وَ کَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا ﴿۱۹﴾ وَعَدَکُمُ اللّٰہُ مَغَانِمَ کَثِیۡرَۃً تَاۡخُذُوۡنَہَا فَعَجَّلَ لَکُمۡ ہٰذِہٖ وَ کَفَّ اَیۡدِیَ النَّاسِ عَنۡکُمۡ ۚ وَ لِتَکُوۡنَ اٰیَۃً لِّلۡمُؤۡمِنِیۡنَ وَ یَہۡدِیَکُمۡ صِرَاطًا مُّسۡتَقِیۡمًا ﴿ۙ۲۰﴾ وَّ اُخۡرٰی لَمۡ تَقۡدِرُوۡا عَلَیۡہَا قَدۡ اَحَاطَ اللّٰہُ بِہَا ؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرًا ﴿۲۱﴾ وَ لَوۡ قٰتَلَکُمُ الَّذِیۡنَ کَفَرُوۡا لَوَلَّوُا الۡاَدۡبَارَ ثُمَّ لَا یَجِدُوۡنَ وَلِیًّا وَّ لَا نَصِیۡرًا ﴿۲۲﴾ سُنَّۃَ اللّٰہِ الَّتِیۡ قَدۡ خَلَتۡ مِنۡ قَبۡلُ ۚۖ وَ لَنۡ تَجِدَ لِسُنَّۃِ اللّٰہِ تَبۡدِیۡلًا ﴿۲۳﴾ وَ ہُوَ الَّذِیۡ کَفَّ اَیۡدِیَہُمۡ عَنۡکُمۡ وَ اَیۡدِیَکُمۡ عَنۡہُمۡ بِبَطۡنِ مَکَّۃَ مِنۡۢ بَعۡدِ اَنۡ اَظۡفَرَکُمۡ عَلَیۡہِمۡ ؕ وَ کَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرًا ﴿۲۴﴾ ہُمُ الَّذِیۡنَ کَفَرُوۡا وَ صَدُّوۡکُمۡ عَنِ الۡمَسۡجِدِ الۡحَرَامِ وَ الۡہَدۡیَ مَعۡکُوۡفًا اَنۡ یَّبۡلُغَ مَحِلَّہٗ ؕ وَ لَوۡ لَا رِجَالٌ مُّؤۡمِنُوۡنَ وَ نِسَآءٌ مُّؤۡمِنٰتٌ لَّمۡ تَعۡلَمُوۡہُمۡ اَنۡ تَطَـُٔوۡہُمۡ فَتُصِیۡبَکُمۡ مِّنۡہُمۡ مَّعَرَّۃٌۢ بِغَیۡرِ عِلۡمٍ ۚ لِیُدۡخِلَ اللّٰہُ فِیۡ رَحۡمَتِہٖ مَنۡ یَّشَآءُ ۚ لَوۡ تَزَیَّلُوۡا لَعَذَّبۡنَا الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابًا اَلِیۡمًا ﴿۲۵﴾ اِذۡ جَعَلَ الَّذِیۡنَ کَفَرُوۡا فِیۡ قُلُوۡبِہِمُ الۡحَمِیَّۃَ حَمِیَّۃَ الۡجَاہِلِیَّۃِ فَاَنۡزَلَ اللّٰہُ سَکِیۡنَتَہٗ عَلٰی رَسُوۡلِہٖ وَ عَلَی الۡمُؤۡمِنِیۡنَ وَ اَلۡزَمَہُمۡ کَلِمَۃَ التَّقۡوٰی وَ کَانُوۡۤا اَحَقَّ بِہَا وَ اَہۡلَہَا ؕ وَ کَانَ اللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿٪۲۶﴾

اللہ مومنوں سےخوش ہو گیا جب وہ درخت کے نیچے تم سے بیعت کر رہے تھے³²۔ ان کے دلوں کا حال اس کو معلوم تھا، اس لیے اس نے ان پر سکینت نازل فرمائی³³، ان کو انعام میں قریبی فتح بخشی، اور بہت سامال غنیمت انہیں عطا کر دیا جسے وہ (عنقریب) حاصل کریں گے³⁴۔ اللہ زبردست اور حکیم ہے۔ اللہ تم سے بکثرت اموال غنیمت کا وعدہ کرتا ہے جنہیں تم حاصل کرو گے³⁵۔ فوری طور پر تو یہ فتح اس نے تمہیں عطا کر دی³⁶ اور لوگوں کے ہاتھ تمہارے خلاف اٹھنے سے روک دیے³⁷، تا کہ یہ مومنوں کے لیے ایک نشانی بن جاۓ³⁸ اور اللہ سیدھے راستے کی طرف تمہیں ہدایت بخشے³⁹۔ اس کے علاوہ دوسرے اور غنیمتوں کا بھی وہ تم سے وعدہ کرتا ہے جن پر تم ابھی تک قادر نہیں ہوۓ ہو اور اللہ نے ان کو گھیر رکھا ہے⁴⁰، اللہ ہر چیز پر قادر ہے۔ 
یہ کافر لوگ اگر اس وقت تم سے لڑ گۓ ہوتے تو یقیناً پھیر جاتے اور کوئی حامی و مدد گار نہ پاتے⁴¹۔ یہ اللہ کی سنت ہے جو پہلے سے چلی آ رہی ہے⁴² اور تم اللہ کی سنت میں کوئی تبدیلی نہ پاؤ گے ۔ وہی ہے جس نے مکہ کی وادی میں ان کے ہاتھ تم سے اور تمہارے ہاتھ ان سے روک دیے، حالانکہ وہ ان پر تمہیں غلبہ عطا کر چکا تھا اور جو کچھ تم کر رہے تھے اللہ اسے دیکھ رہا تھا۔ وہی لوگ تو ہیں جنہوں نے کفر کیا اور تم کو مسجد حرام سے روکا اور ہدی کے اونٹوں کو ان کی قربانی کی جگہ نہ پہنچنے دیا⁴³۔ اگر (مکہ میں ) ایسے مومن مرد و عورت موجود نہ ہوتے جنہیں تم نہیں جانتے،اور یہ خطرہ نہ ہوتا کہ نادانستگی میں تم انہیں پامال کر دو گے اور اس سے تم پر حرف آۓ گا(تو جنگ نہ روکی جاتی۔ روکی وہ اس لیے گئی) تاکہ اللہ اپنی رحمت میں جس کو چاہے داخل کر لے ۔ وہ مومن الگ ہو گۓ ہوتے تو (اہل مکہ میں سے) جو کافر تھے ان کو ہم ضرور سخت سزا دیتے ⁴⁴۔ (یہی وجہ ہے کہ ) جب ان کافروں نے اپنے دلوں میں جاہلانہ حمیت بٹھا لی⁴⁵ تو اللہ نے اپنے رسول اور مومنوں پر سکینت نازل فرمائی⁴⁶ اور مومنوں کو تقویٰ کی بات کا پابند رکھا کہ وہی اس کے زیادہ حق دار اور اس کے اہل تھے۔ اللہ ہر چیز کا علم رکھتا ہے۔ع 

Here is the English translation (Surah Al-Fath, verses 18–26):
Certainly was Allah pleased with the believers when they pledged allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent victory, and much war booty which they will take. And Allah is ever Exalted in Might and Wise. Allah has promised you much booty that you will take, and He has hastened for you this [victory] and withheld the hands of people from you — that it may be a sign for the believers, and that He may guide you to a straight path. And [He promises] other [victories and booty] that you were not yet able to attain, which Allah has already encompassed; and Allah is ever, over all things, competent.
And if those who disbelieved had fought you, they would certainly have turned their backs [in flight], then they would not find a protector or a helper. [This is] the established way of Allah which has occurred before, and you will never find in the way of Allah any change. And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them, and ever is Allah of what you do, Seeing. They are the ones who disbelieved and obstructed you from al-Masjid al-Haram while the offering [of sacrifice] was prevented from reaching its place of slaughter. And if not for believing men and believing women whom you did not know — that you may trample them and there would befall you because of them dishonor without your knowledge — [Allah would have allowed you to overcome them] that Allah might admit into His mercy whom He willed. If they had been apart [from them], We would have punished those who disbelieved among them with painful punishment. [And this is] when those who disbelieved had put into their hearts chauvinism — the chauvinism of the time of ignorance — but Allah sent down His tranquility upon His Messenger and upon the believers, and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And Allah is ever, of all things, Knowing.

لَقَدۡ صَدَقَ اللّٰہُ رَسُوۡلَہُ الرُّءۡیَا بِالۡحَقِّ ۚ لَتَدۡخُلُنَّ الۡمَسۡجِدَ الۡحَرَامَ اِنۡ شَآءَ اللّٰہُ اٰمِنِیۡنَ ۙ مُحَلِّقِیۡنَ رُءُوۡسَکُمۡ وَ مُقَصِّرِیۡنَ ۙ لَا تَخَافُوۡنَ ؕ فَعَلِمَ مَا لَمۡ تَعۡلَمُوۡا فَجَعَلَ مِنۡ دُوۡنِ ذٰلِکَ فَتۡحًا قَرِیۡبًا ﴿۲۷﴾ ہُوَ الَّذِیۡۤ اَرۡسَلَ رَسُوۡلَہٗ بِالۡہُدٰۦ وَ دِیۡنِ الۡحَقِّ لِیُظۡہِرَہٗ عَلَی الدِّیۡنِ کُلِّہٖ ؕ وَ کَفٰی بِاللّٰہِ شَہِیۡدًا ﴿ؕ۲۸﴾ مُحَمَّدٌ رَّسُوۡلُ اللّٰہِ ؕ وَ الَّذِیۡنَ مَعَہٗۤ اَشِدَّآءُ عَلَی الۡکُفَّارِ رُحَمَآءُ بَیۡنَہُمۡ تَرٰىہُمۡ رُکَّعًا سُجَّدًا یَّبۡتَغُوۡنَ فَضۡلًا مِّنَ اللّٰہِ وَ رِضۡوَانًا ۫ سِیۡمَاہُمۡ فِیۡ وُجُوۡہِہِمۡ مِّنۡ اَثَرِ السُّجُوۡدِ ؕ ذٰلِکَ مَثَلُہُمۡ فِی التَّوۡرٰىۃِ ۚۖۛ وَ مَثَلُہُمۡ فِی الۡاِنۡجِیۡلِ ۚ۟ۛ کَزَرۡعٍ اَخۡرَجَ شَطۡـَٔہٗ فَاٰزَرَہٗ فَاسۡتَغۡلَظَ فَاسۡتَوٰی عَلٰی سُوۡقِہٖ یُعۡجِبُ الزُّرَّاعَ لِیَغِیۡظَ بِہِمُ الۡکُفَّارَ ؕ وَعَدَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ مِنۡہُمۡ مَّغۡفِرَۃً وَّ اَجۡرًا عَظِیۡمًا ﴿٪۲۹﴾

فی الواقع اللہ نے اپنے رسول کو سچا خواب دکھا یا تھا جو ٹھیک ٹھیک حق کے ⁴⁷مطابق تھا۔  ⁴⁸ان شاء اللہ تم ضرور مسجد حرام میں پورے امن کے ساتھ داخل ہو گے⁴⁹ ، اپنے سر منڈواؤ گے اور بال ترشواؤ گے⁵⁰، اور تمہیں کوئی خوف نہ ہو گا۔ وہ اس بات کو جانتا تھا جسے تم نہ جانتے تھے اس لیے وہ خواب پورا ہونے سے پہلے اس نے یہ قریبی فتح تم کو عطا فرما دی۔ 
وہ اللہ ہی ہے جس نے اپنے رسول کو ہدایت اور دین حق کے ساتھ بھیجا ہے تاکہ اس کو پوری جنس دین پر غالب کر دے اور اس حقیقت پر اللہ کی گواہی کافی ہے⁵¹۔ محمدؐ اللہ کے رسول ہیں، اور جو لوگ ان کے ساتھ ہیں وہ کفار پر سخت ⁵² اور آپس میں رحیم ہیں ⁵³۔ تم جب دیکھو گے انہیں رکوع و سجود ، اور اللہ کے فضل اور اس کی خوشنودی کی طلب میں مشغول پاؤ گے ۔ سجود کے اثرات ان کے چہروں پر موجود ہیں جن سے وہ الگ پہچانے جاتے ہیں ⁵⁴۔ یہ ہے ان کی صفت توراۃ میں ⁵⁵۔ اور انجیل میں ان کی مثال یوں دی گئی ⁵⁶ ہے کہ گویا ایک کھیتی ہے جس نے پہلے کونپل نکالی ، پھر اس کو تقویت دی، پھر وہ گدرائی ،پھر اپنے تنے پر کھڑی ہو گئی۔ کاشت کرنے والوں کو وہ خوش کرتی ہے تاکہ کفار ان کے پھلنے پھولنے پر جلیں ۔ اس گروہ کے لوگ جو ایمان لاۓ ہیں اور جنہوں نیک عمل کیے ہیں اللہ نے ان سے مغفرت اور بڑے اجر کا وعدہ فرمایا⁵⁷ہے ۔ ع

Here is the English translation (Surah Al-Fath, verses 27–29, completing the surah):
Indeed, Allah had shown His Messenger the vision in truth — you will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and hair shortened, not fearing [anyone]. He knew what you did not know, and He has arranged before that a nearby victory.
It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, and sufficient is Allah as Witness. Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them, so they grow thick and stand firm on their stalks, delighting the sowers — that He may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.​​​​​​​​​​​​​​​​