Synthesis: Sūrat al-Fatḥ 1–7

Triangulating Majmaʿ al-Bayān (Ṭabarsī), al-Tibyān (Ṭūsī), al-Burhān (Baḥrānī), Tafsīr al-Qummī, al-Mīzān (Ṭabāṭabāʾī), and the Enlightening Commentary.

What the passage says. God announces "a manifest opening" (v.1) whose fruits are forgiveness, the completing of His favour, guidance and a mighty victory (vv.2–3); He sent down sakīna into the believers' hearts so their faith would grow (v.4), to admit them to the Gardens (v.5) and to punish the hypocrites and polytheists who "think an evil thought of God" (v.6); "to God belong the hosts of the heavens and the earth" (v.7).

What is the fatḥ? Every present source ties the sūra to the pilgrimage of year 6 that ended in the Ḥudaybiyya truce (Dhū al-Qaʿda 6 AH / 628 CE — web-confirmed). Ṭabarsī and Ṭūsī catalogue four classical views — the conquest of Mecca, the truce itself, Khaybar, and victory-by-proof — while al-Mīzān argues decisively that the fatḥ is Ḥudaybiyya: a small band of ~1400 set out in grave danger, yet God so turned the affair that Quraysh themselves sued for a ten-year peace, the most direct cause of Mecca's later fall. The Enlightening Commentary attributes the "manifest triumph" reading to Ḥudaybiyya (Alūsī, Abū al-Futūḥ, Ṭabāṭabāʾī, Fayḍ) against the "conquest of Mecca" reading (Ṭūsī, Zamakhsharī, Rāzī).

The "sin" (dhanb). This is the passage's crux, and the Shīʿī sources converge on prophetic infallibility. Ṭabarsī and Ṭūsī reject outright any literal sin — "the prophets are infallible from all sins, minor and major, before and after prophethood" — and read dhanb as the sins of the umma forgiven through the Prophet. al-Mīzān grounds the same conclusion linguistically: since there is no rational tie between a victory and forgiving moral sin, dhanb must mean the "liability" the Prophet's monotheistic mission incurred in the eyes of the disbelievers, and its "forgiveness" is God's covering it by breaking their power. al-Burhān supplies the classic proof-text: al-Riḍā's reply to al-Maʾmūn — the Prophet was the greatest "sinner" to the Meccan idolaters because he called them from 360 idols to tawḥīd, and the fatḥ effaced that grievance. al-Qummī preserves a more distinctive reading from al-Ṣādiq: "he had no sin nor intended any; rather God loaded upon him the sins of his Shīʿa and then forgave them for him" — rendered here strictly as-attributed.

sakīna and the hosts. al-Burhān repeatedly glosses sakīna as "faith" itself (al-Bāqir, al-Ṣādiq), and preserves the cosmogonic report naming the wind God's "greatest host." al-Mīzān takes sakīna as tranquillity and, from "that they may grow in faith," mounts a long defence that faith (knowledge plus commitment) admits of increase and decrease. al-Qummī reads the whole passage through the truce: the sakīna came upon those who did not oppose the treaty, while "the evil turn" and Hell await those who rejected it and accused the Prophet — a framing echoed in al-Burhān. Ṭabarsī and Ṭūsī note the deliberate repetition of "to God belong the hosts": once for aiding the believers, once for avenging upon the deniers, and add that the passage refutes the Jabriyya, since God declares He wills faith from all.