۞ لَّقَدْ رَضِىَ ٱللَّهُ عَنِ ٱلْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِهِمْ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيْهِمْ وَأَثَٰبَهُمْ فَتْحًۭا قَرِيبًۭا
Allah was certainly pleased with the faithful when they swore allegiance to you under the tree. He knew what was in their hearts, so He sent down composure on them, and requited them with a victory near at hand
وَمَغَانِمَ كَثِيرَةًۭ يَأْخُذُونَهَا ۗ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًۭا
and abundant spoils that they will capture, and Allah is all-mighty, all-wise.
وَعَدَكُمُ ٱللَّهُ مَغَانِمَ كَثِيرَةًۭ تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَٰذِهِۦ وَكَفَّ أَيْدِىَ ٱلنَّاسِ عَنكُمْ وَلِتَكُونَ ءَايَةًۭ لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَٰطًۭا مُّسْتَقِيمًۭا
Allah has promised you abundant spoils, which you will capture. He has expedited this one for you, and withheld men’s hands from you, so that it may be a sign for the faithful, and that He may guide you to a straight path.
وَأُخْرَىٰ لَمْ تَقْدِرُوا۟ عَلَيْهَا قَدْ أَحَاطَ ٱللَّهُ بِهَا ۚ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرًۭا
And other [spoils as well] which you have not yet captured: Allah has comprehended them, and Allah has power over all things.
وَلَوْ قَٰتَلَكُمُ ٱلَّذِينَ كَفَرُوا۟ لَوَلَّوُا۟ ٱلْأَدْبَٰرَ ثُمَّ لَا يَجِدُونَ وَلِيًّۭا وَلَا نَصِيرًۭا
If the faithless fight you, they will turn their backs [to flee]. Then they will not find any protector or helper.
سُنَّةَ ٱللَّهِ ٱلَّتِى قَدْ خَلَتْ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبْدِيلًۭا
[It is] Allah’s precedent that has passed before, and you will never find any change in Allah’s precedent.
وَهُوَ ٱلَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِنۢ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ ۚ وَكَانَ ٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا
It is He who withheld their hands from you, and your hands from them, in the valley of Makkah, after He had given you victory over them, and Allah sees best what you do.
هُمُ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَٱلْهَدْىَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُۥ ۚ وَلَوْلَا رِجَالٌۭ مُّؤْمِنُونَ وَنِسَآءٌۭ مُّؤْمِنَٰتٌۭ لَّمْ تَعْلَمُوهُمْ أَن تَطَـُٔوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌۢ بِغَيْرِ عِلْمٍۢ ۖ لِّيُدْخِلَ ٱللَّهُ فِى رَحْمَتِهِۦ مَن يَشَآءُ ۚ لَوْ تَزَيَّلُوا۟ لَعَذَّبْنَا ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابًا أَلِيمًا
They are the ones who disbelieved and barred you from the Sacred Mosque, and kept the offering from reaching its destination. And were it not for [certain] faithful men and faithful women, whom you did not know—lest you should trample them, and thus the blame for [killing] them should fall on you unawares; [He held you back] so that Allah may admit into His mercy whomever He wishes. Had they been separate, We would have surely punished the faithless among them with a painful punishment.
إِذْ جَعَلَ ٱلَّذِينَ كَفَرُوا۟ فِى قُلُوبِهِمُ ٱلْحَمِيَّةَ حَمِيَّةَ ٱلْجَٰهِلِيَّةِ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ ٱلتَّقْوَىٰ وَكَانُوٓا۟ أَحَقَّ بِهَا وَأَهْلَهَا ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًۭا
When the faithless nourished bigotry in their hearts, the bigotry of pagan ignorance, Allah sent down His composure upon His Apostle and the faithful, and made them abide by the word of Godwariness, for they were the worthiest of it and deserved it, and Allah has knowledge of all things.
English translation: Ali Quli Qarai
Triangulating Majmaʿ al-Bayān, al-Tibyān, al-Burhān, Tafsīr al-Qummī, al-Mīzān, and the Enlightening Commentary.
What the passage says. God declares His pleasure with the believers who pledged "under the tree," knowing their hearts, sending down tranquillity and rewarding a "near victory" (vv.18–19); He promises abundant spoils, hastening "this" and restraining hostile hands, as a sign (vv.20–21); had the disbelievers fought they would have fled (vv.22–23); He restrained both sides "in the valley of Mecca" (v.24) after barring at the Sacred Mosque was overruled by the presence of unknown believers there (v.25); for the disbelievers had put "the zeal of pagan ignorance" in their hearts, met by God's sakīna and "the word of God-consciousness" (v.26).
Bayʿat al-Riḍwān (vv.18–19). All sources fix this at Ḥudaybiyya, under the acacia. al-Mīzān clarifies that God's "pleasure" is an attribute of act — reward, not a passing state — and that "He knew what was in their hearts" means the sincerity of their intent, since a deed pleases God by intent, not form. al-Burhān adds the Imāmī emphasis: ʿAlī's own words, "I am the first to pledge under the tree," and al-Bāqir naming him "their chief and noblest"; it even cites a Sunni-path report (Jābir: "we were 1400 … none broke it save Ibn Qays") — matching the web-confirmed detail that all pledged save one (Jadd/Ibn b. Qays). The "near victory" is Khaybar by consensus of the present sources.
The truce as the true opening (vv.24–25). al-Qummī, al-Burhān and al-Mīzān agree the restraining of hands at "the belly of Mecca" is the Ḥudaybiyya truce, and that its hidden cause was the believing men and women in Mecca, unknown and intermixed, whom an assault would have destroyed, incurring maʿarra (guilt / blood-money). al-Qummī states plainly the truce "was a greater opening than a victory would have been." Here al-Qummī and al-Burhān preserve the distinctive "deposits" (wadāʾiʿ) narration from al-Ṣādiq — explaining why ʿAlī stayed his hand against "so-and-so," and why "our Qāʾim will not rise until God's deposits come forth" — rendered strictly as-attributed (a veiled polemical reference).
"Zeal of ignorance" and "the word of taqwā" (v.26). All sources tie the ḥamiyya to Quraysh's pride at Ḥudaybiyya — al-Qummī and al-Burhān specify Suhayl b. ʿAmr's refusal of "al-Raḥmān al-Raḥīm" and of "Muḥammad the Messenger of God" in the treaty text. On "the word of God-consciousness," the readings diverge: the mainstream (reported by the Enlightening Commentary and noted by al-Mīzān) is the word of tawḥīd; al-Mīzān himself inclines to "the spirit of faith" (cf. 58:22); while al-Burhān gathers narrations reading it as the walāya of ʿAlī — a distinctive Imāmī taʾwīl, rendered as-attributed and cross-checked against the mainstream gloss.