هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا ﴿۲۸﴾ مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا ﴿۲۹﴾

﴾28﴿ Huwal lazeee arsala Rasoolahoo bilhudaa wa deenil haqqi liyuzhirahoo 'alad deeni kullih; wa kafaa billaahi Shaheeda
﴾29﴿ Muhammadur Rasoolul laah; wallazeena ma'ahooo ashiddaaa'u 'alal kuffaaari ruhamaaa'u bainahum taraahum rukka'an sujjadany yabtaghoona fadlam minal laahi wa ridwaana seemaahum fee wujoohihim min asaris sujood; zaalika masaluhum fit tawraah; wa masaluhum fil Injeeli kazar'in akhraja shat 'ahoo fa 'aazarahoo fastaghlaza fastawaa 'alaa sooqihee yu'jibuz zurraa'a liyagheeza bihimul kuffaar; wa'adal laahul lazeena aamanoo wa 'amilus saalihaati minhum maghfiratanw wa ajran 'azeemaa

﴾28﴿ Allah alone is the One who sent His Messenger with guidance and the true religion so that He may make it prevail over all other religions. And Allah is sufficient as a witness
﴾29﴿ Muhammad (peace and blessings be upon him) is the Messenger of Allah, and those who follow him are firm against the disbelievers and compassionate among themselves. You see them bowing and prostrating, seeking Allah’s grace and His pleasure. Their mark is on their faces from the effect of prostration. This is their description in the Torah. And their description in the Gospel is like a seed that sprouts, grows strong, thickens, and stands firm on its stalk, delighting the farmers—so that through them, the disbelievers may be enraged. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward

[28] This is a declaration of the truthfulness of the Messenger of Allah (May Allah bless him and give him peace), as a refutation of those polytheists who, during the Treaty of Ḥudaybiyyah, denied writing "the Messenger of Allah" and said, "We do not accept your messengership," and instead wrote "Muhammad ibn ʿAbdullāh."
"(With guidance and the religion of truth)"—the intended meaning of hudā is the Qur'an, and dīn al-ḥaqq (the religion of truth) is its elaboration along with the Sunnah.
Or hudā may refer to belief, and dīn al-ḥaqq to other rulings and laws.
"(And sufficient is Allah as a witness)"—this means that Allah Almighty is a witness to the truthfulness of the Messenger of Allah (May Allah bless him and give him peace), even though the polytheists do not bear witness to his messengership.
This verse is similar to verses in Sūrat al-Tawbah (9:33) and Sūrat al-Ṣaff (61:9), but in those sūrahs the purpose was to refute the polytheists of the People of the Book, so the verse includes the phrase "even though the polytheists dislike it."
However, in this sūrah, the refutation is directed at the polytheists who were negotiating peace, as they refused to acknowledge the Prophet's messengership in the treaty.
[29] After establishing the Prophethood and the purpose of the Prophethood, now the attributes of the Prophet and the noble Companions are mentioned. These ten attributes of the Companions are in general conditions, while the eight previous ones were only in the context of the Pledge of Ridwan.
(Muhammad is the Messenger of Allah) – this is Allah’s testimony to the Prophethood of Muhammad (May Allah bless him and give him peace), as it was mentioned at the end of the previous verse.
(With him) – the intended meaning of this companionship is staying together until death, referring exclusively to the Companions, or it may mean obedience, in which case all the believers are included.
(Strong against the disbelievers) – this is the first attribute. This sternness stems from aversion to disbelief and polytheism, not from natural temperament. It is narrated from Hasan al-Basri that the Companions had reached such a state of severity that they would even keep their clothes away from disbelievers and kept their bodies away from theirs.
It is narrated from Abdullah ibn Abbas (may Allah be pleased with them both) that if someone shook hands with a polytheist, he would wash his hand – this is also part of that severity.
(Merciful among themselves) – this is the second attribute. What is meant by mercy is caring for one another, loving, helping, and forgiving each other. This is also mentioned in Surah Al-Ma'idah (5:54).
“Bowing and prostrating” – These are two qualities that point to the importance and abundance of prayer in their actions. “Their mark is on their faces from the trace of prostration” – This is the sixth quality. It refers especially to frequent prayer, particularly the night prayer (Tahajjud). Regarding this mark, there are two interpretations from the commentators:
1. It refers to the Hereafter. This is based on an authentic hadith stating that on the Day of Judgment, Allah will command the angels to remove the monotheists from Hell. The angels will recognize them by the traces of prostration, because the parts of the body used in prostration will not be touched by Hellfire. Similarly, Hasan al-Basri said this refers to the brightness of their faces on the Day of Judgment, based on the verse: “On the Day some faces will be bright, and some faces will be dark”.
2. The second interpretation is that it refers to this world, meaning the signs of night prayer and wakefulness, such as humility and submissiveness. This was the view of Mujahid. Al-Dhahhak added that it refers to their yellowish/pale faces due to staying up at night for prayer. This view includes the others.
Mufassir al-Biqa‘i said: Don’t think that this refers to the black mark (callus) on the foreheads of some people. Those are the Khawarij (a deviant sect). In al-Nihāyah by Ibn Athir, it’s narrated that Abu al-Darda saw a man with such a mark on his forehead and said: If it weren’t for that, it would’ve been better.
"And their example in the Gospel is like a seed" – This is the eighth quality of the noble Companions, illustrated through an analogy. The essence of the example is this: when the Prophet (May Allah bless him and give him peace) first began his mission, the state of the call was weak. People accepted it one by one, and they would hide themselves due to fear of enemies. This is like when the first shoot of a crop appears – it is weak and vulnerable to being eaten by birds. Then Allah Almighty strengthened the call in Makkah, and with the support of ‘Umar (may Allah be pleased with him) and many other Companions, the religion became public. This is like a crop shoot growing stronger and being exposed, with less danger from birds and other threats. Later, the complete group of noble Companions was formed both within and outside Makkah, in its surroundings and in Abyssinia – just like a crop grows larger and stronger. Then, in Madinah, an independent government was established – like the crop reaching full maturity and its benefit becoming widespread. "Then it stands firm on its stalks" – The stalk here refers to the stem of the plant which, after growing fully, stands upright in its place. The wind cannot bend it, and even if it tries, it cannot uproot it. "It delights the sowers" – This means that the farmer sees the result of his hard work: the crop has fully grown and ripened, so he becomes very pleased. Similarly, the Prophet (May Allah bless him and give him peace) was pleased with the progress of the Companions, the growth of the community, and the firmness of the religion. This verse also hints at the tenth quality of the noble Companions: "So that He may enrage the disbelievers through them" – Ibn Kathir wrote in his commentary that Imam Malik (may Allah have mercy on him) derived from this verse the disbelief of the Rafidah (a deviant sect) who view the Companions with hatred. A group of scholars have agreed with him on this issue. Qurtubi mentioned Imam