إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ﴿۲۶﴾ 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 ذَلِكَ فَتْحًا قَرِيبًا ﴿۲۷﴾

﴾26﴿ Iz ja'alal lazeena kafaroo fee quloobihimul hamiyyata hamiyyatal jaahiliyyati fa anzalal laahu sakeenatahoo 'alaa Rasoolihee wa 'alal mu mineena wa alzamahum kalimatat taqwaa wa kaanooo ahaqqa bihaa wa ahlahaa; wa kaanal laahu bikulli shai'in Aleema
﴾27﴿ Laqad sadaqal laahu Rasoolahur ru'yaa bilhaqq, latadkhulunnal Masjidal-Haraama in shaaa'al laahu aamineena muhalliqeena ru'oosakum wa muqassireena laa takhaafoona fa'alima maa lam ta'lamoo faja'ala min dooni zaalika fathan qareebaa

﴾26﴿ When the disbelievers filled their hearts with the arrogance of the ignorance era, Allah sent down His tranquility upon His Messenger and the believers. He strengthened them with the word of Tawheed, to which they were most deserving and worthy. And Allah has full knowledge of all things
﴾27﴿ Allah indeed fulfilled the true vision of His Messenger, that you will surely enter the Sacred Mosque, if Allah wills, in security—shaving your heads and shortening your hair—without fear. He knew what you did not know, and He granted you a near victory before that

[26] This also mentions the reason for fighting and the obstacle to fighting.
That is, the polytheists created the reason for fighting, which was the pride of ignorance (jāhiliyyah).
And in this, the great disgrace of the polytheists is mentioned—it is the act of preventing entry to the Sacred Mosque and the performance of ʿUmrah, which even among themselves was not forbidden.
Yet, despite that, they prevented the believers.
This is pure ignorance.
And the zeal of ignorance was that they did not accept writing "al-Rahman al-Rahim" and "Muhammad, the Messenger of Allah" in the peace treaty.
Likewise, they showed fanatic zeal for their false deities.
"(So Allah sent down His tranquility...)"—this refers to the granting of patience and steadfastness in the face of the zeal of ignorance.
And the Prophet also needed this, so the phrase “upon His Messenger” was mentioned.
"(And made them adhere to the word of righteousness)"—this is the word by which one is saved from polytheism, and it is the word of tawḥīd (the oneness of Allah).
This has also been mentioned in al-Qurṭubī's commentary through a marfūʿ hadith and sayings of the noble Companions.
The intended meaning is that the polytheists were firm upon polytheism, so Allah Almighty made the believers firm upon tawḥīd.
Or it means that He made it incumbent upon them to observe and uphold the word of tawḥīd—that is, to adopt a way by which the word of tawḥīd is exalted.
And in the word "Aḥaqq" (more deserving), which is a superlative, there is an indication that those who became Muslims later were also deserving of this word, but the Companions of Ḥudaybiyyah were the most deserving of all.
"Wa ahlahā" (and its people)—this indicates that their deserving status was not incidental, but in Allah’s knowledge, they were the people of this word.
This points to the hadith: "Allah chose them (the Companions) for the companionship of His Prophet."
[27] This is a consolation for the Messenger of Allah (May Allah bless him and give him peace) and the noble Companions, and it is connected to the phrase "So Allah sent down His tranquility," and it is a response to the question of the hypocrites.
They had said that the Messenger of Allah (May Allah bless him and give him peace) said, "I saw in a dream that we entered the Sacred Mosque and performed ʿUmrah," whereas he returned from Ḥudaybiyyah and did not perform ʿUmrah.
This verse contains the answer: the essence is that in the dream, it was not stated that this would happen in that year—rather, it would certainly happen the following year, if Allah wills.
"(In shā’ Allāh)"—(Question) This phrase is used in contexts of uncertainty, so how is it appropriate for Allah Almighty?
(Answer) There are several interpretations:
First, Abū ʿUbayd said that "in" here means "idh" (when), though it is better interpreted as "idhā" (when).
Second, this phrase is used for teaching His servants.
Third, "in" means "kamā" (just as).
Fourth, the phrase is used for blessing, but again, it is for teaching His servants—since Allah Almighty does not need blessing.
"(Having shaved your heads and shortened your hair, without fear)"—this points to the completion of ʿUmrah, with the release from ihrām after ṭawāf, saʿī, and shaving (ḥalq).
Shaving the head is better than trimming, which is why "those who shaved" is mentioned first.
However, in general circumstances, trimming is better than shaving.
"(What you did not know)"—this refers to the wisdoms that were in the Treaty of Ḥudaybiyyah, which the believers did not know beforehand.