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Draft:Verse 1 of Sura al-Fat'h

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Verse 1 of Sura al-Fat'h
Verse's Information
NameVerse of Fath Mubin
Suraal-Fath (Qur'an 48)
Verse1
Juz'26
Content Information
Cause of
Revelation		Treaty of Hudaybiyya and subsequent events
Place of
Revelation		Medina
TopicGlad tidings of a manifest victory to the Prophet
AboutTreaty of Hudaybiyya
Related VersesQur'an 47:35 • Qur'an 47:38


Qur'an 48:1 or the Verse of al-Fatḥ al-Mubīn (Arabic: آية الفتح المبين) conveys the glad tidings of a "manifest victory" to Prophet Muhammad (s). Exegetes offer divergent interpretations regarding the specific event denoted by this "manifest victory" (Fatḥ Mubīn). The majority attribute it to the strategic achievements of the Treaty of Hudaybiyya, which secured formal recognition of the Muslims by the Quraysh tribe and subsequently paved the way for both the Conquest of Mecca and the victory at Khaybar.

Alternative interpretations identify the "manifest victory" directly with the Conquest of Mecca or the conquest of Khaybar. Others posit a spiritual interpretation, viewing it as the triumph of Islam over its adversaries through the strength of its logic, reasoning, and miracles.

Introduction

Qur'an 48:1 is the opening verse of Sura al-Fath, heralding a "manifest victory" for Prophet Muhammad (s). Revealed in Medina, this verse is famously designated as the "Verse of Fatḥ Mubīn."[1] According to certain narrations, the Prophet (s) cherished this victory more than the world and all it contains.[2]

Exegetical accounts suggest that this victory had profound implications for the expansion of Islam and the consolidation of the Muslims' sociopolitical standing.[3]

Meaning of "Manifest Victory" in the Verse

Scholars debate the precise historical event referenced by the term "manifest victory" in this verse.[4]

Treaty of Hudaybiyya and Subsequent Victories

The majority of exegetes[5] maintain that "manifest victory" refers to the successes stemming from the Treaty of Hudaybiyya.[6]

This treaty facilitated the eventual Conquest of Mecca and the conquest of Khaybar,[7] compelling the Quraysh to acknowledge Islam and the Muslims for the first time.[8] Furthermore, the ensuing interactions between Muslims and polytheists led to numerous conversions to Islam.[9] A narration from Imam al-Sadiq (a) in Tafsir al-Qummi identifies the Treaty of Hudaybiyya and its aftermath as the specific occasion of revelation for this verse.[10]

Some exegetes interpret "victory" here as the spiritual ascendancy of Islam, signifying its triumph over opposition through irrefutable proof, reasoning, and miracles.[11] According to Muhammad Jawad Mughniyya, the term "victory" is not confined to a specific spatiotemporal event but rather denotes the general exaltation of Islam, the empowerment of the Muslim community, and the consequent decline of their adversaries.[12]

Conversely, some exegetes identify the "manifest victory" as the Conquest of Mecca itself.[13] The Sunni scholar Fakhr al-Razi, citing the concluding verses of Sura Muhammad (Qur'an 47:35 and Qur'an 47:38) and the phrase "the uppermost" (al-aʿlawn), argues that the Conquest of Mecca established Muslim superiority and thus constitutes the "manifest victory."[14]

According to accounts by al-Tabrisi and 'Allama Tabataba'i, other scholars have linked the "manifest victory" to the conquest of Khaybar, interpreting the verse as a prophecy of an imminent triumph.[15]

Notes

  1. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1415 AH, vol. 9, p. 181.
  2. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1415 AH, vol. 9, p. 181; Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 7, p. 82; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 22, p. 9.
  3. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 22, p. 9.
  4. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 28, p. 65; Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 7, p. 83.
  5. ↑ Al-Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 13, p. 239; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 22, p. 9.
  6. ↑ For example: Al-Ṭabrisī, Majmaʿ al-bayān, 1415 AH, vol. 9, p. 182; Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 28, p. 65; Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 18, p. 252.
  7. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 18, pp. 252–253; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 22, p. 17.
  8. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 22, pp. 14–15.
  9. ↑ For example: Al-Ṭabrisī, Majmaʿ al-bayān, 1415 AH, vol. 9, p. 182; Al-Ḥuwayzī, Tafsīr nūr al-thaqalayn, 1415 AH, vol. 5, p. 48.
  10. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 2, p. 309.
  11. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 28, p. 65; Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 18, p. 253.
  12. ↑ Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 7, p. 83; Muṣṭafawī, Al-Taḥqīq fī kalimāt al-Qurʾān, 1368 Sh, vol. 9, p. 16.
  13. ↑ For example: Al-Ṭūsī, Al-Tibyān, vol. 9, p. 313; Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 28, p. 65.
  14. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 28, p. 65.
  15. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1415 AH, vol. 9, p. 184; Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 18, p. 253.

References

  • Al-Ālūsī, Maḥmūd b. ʿAbd Allāh. Rūḥ al-maʿānī. Beirut: Dār al-Kutub al-ʿIlmiyya, 1415 AH.
  • Fakhr al-Rāzī, Muḥammad b. ʿUmar. Al-Tafsīr al-kabīr. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  • Al-Ḥuwayzī, ʿAbd ʿAlī b. Jumʿa. Tafsīr nūr al-thaqalayn. Qom: Ismāʿīlīyān, 4th ed., 1415 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Mughniyya, Muḥammad Jawād. Al-Tafsīr al-kāshif. Beirut: Dār al-Kitāb al-Islāmī, 1424 AH.
  • Muṣṭafawī, Ḥasan. Al-Taḥqīq fī kalimāt al-Qurʾān. Tehran: Ministry of Culture and Islamic Guidance, 1st ed., 1368 Sh.
  • Al-Qummī, ʿAlī b. Ibrāhīm. Tafsīr al-Qummī. Qom: Dār al-Kitāb, 3rd ed., 1404 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1393 AH.
  • Al-Ṭabrisī, Faḍl b. al-Ḥasan. Majmaʿ al-bayān. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1st ed., 1415 AH.
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