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Draft:Verse 2 of Sura al-Fath

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Verse 2 of Sura al-Fath
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Verse 2 of Sura al-Fatḥ (Arabic: آیه ۲ سوره فتح) explains the outcomes of the Treaty of Hudaybiyya for Prophet Muhammad (s) in three parts: forgiveness of sins, completion of blessings, and guidance to the Straight Path (al-Ṣirāṭ al-Mustaqīm).

Considering the belief in the Infallibility of Prophets, exegetes have different opinions regarding the interpretation of "sin" in this verse. Sunni exegetes have interpreted it as minor errors, Abandoning the Better (Tark al-Awlā), or sins of the Umma. In contrast, Shi'a exegetes do not consider it to mean real sin, but rather a reference to the accusations of the polytheists who regarded the Prophet's fight against polytheism and idol worship as a sin, and these accusations were removed from the Prophet (s) with the victories following the Treaty of Hudaybiyya. A narration from Imam al-Rida (a) also points to this interpretation.

The completion of blessings is interpreted as the opening of the path for the Conquest of Mecca and the spread of Islam, and guidance to the Straight Path is interpreted as providing the conditions for future victories and also continuous Divine guidance for the Prophet's steadfastness in the path of Prophethood.

Outcomes of the Manifest Victory

According to Tafsir-i nimuna, the second and third verses of Sura al-Fath express four great Divine gifts to the Prophet (s) following the Manifest Victory (Treaty of Hudaybiyya): forgiveness of sins, completion of blessings, guidance to the straight path, and invincible assistance.[1] These verses describe the victorious results that were mentioned in the first verse of this Sura.[2]

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Forgiveness of Which Sin?

One of the Divine blessings to the Prophet (s) mentioned in the second verse of Sura al-Fath is the forgiveness of sins.[3] Considering the station of infallibility of the Prophet (s), exegetes have offered different views regarding the meaning of "sin" in this verse.[4] According to al-Tabrisi in Majma' al-bayan, some Sunni scholars have attributed it to sins before and after the Bi'tha (Mission) of the Prophet (s), or sins of the Prophet's parents, or sins of his Umma. However, Shi'a exegetes have generally interpreted it as the sins of the Umma or the sins of the polytheists who prevented the Prophet's entry into Mecca and persecuted him.[5]

Allama Tabataba'i, Muhammad Jawad Mughniyya, Nasir Makarim Shirazi, and Sayyid Muhammad Taqi al-Modarresi among Shi'a exegetes, rejecting the attribution of sin to the Prophet (s), believe that "dhanb" (sin) in this verse does not mean disobedience to God. Rather, it either refers to actions that were considered sins by the polytheists – such as fighting against polytheism and conducting battles – or it was accusations that opponents leveled against the Prophet (s). They believe that after the Treaty of Hudaybiyya and the Conquest of Mecca, God removed this incorrect perception from people's minds.[6] According to a narration from Imam al-Rida (a), the polytheists also considered the Prophet (s) a sinner because of his invitation to Tawhid (monotheism) and abandonment of idol worship.[7] Akbar Hashemi Rafsanjani in Tafsir-i Rahnama, noting the lack of apparent connection between the Treaty of Hudaybiyya and the forgiveness of sins, concluded that the verse refers to the removal of the perception of sin from the Prophet (s) in the view of the polytheists after these events.[8]

Completion of Blessings and Continuous Divine Guidance for the Prophet

The second verse of Sura al-Fath refers to two great Divine blessings to the Prophet (s): completion of blessings and guidance to the Straight Path. According to exegetes, the completion of blessings was realized following the Treaty of Hudaybiyya and meant providing the necessary ground for subsequent decisive actions, including the Conquest of Mecca and the end of the polytheists' hostility.[9] Also, guidance to the straight path in this verse has been interpreted as Divine preparation for the Prophet's movement towards great victories;[10] although some also consider it a sign of the Prophet's constant need for continuous Divine guidance for steadfastness in the path of truth.[11]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 22, p. 18.
  2. ↑ Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 19, p. 189.
  3. ↑ Mudarrisī, Min hudā l-Qurʾān, vol. 13, p. 292.
  4. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 1, p. 86; Maʿrifat, "ʿIṣmat-i Payāmbarān", p. 7; Subḥānī, Manshūr-i jāwīd, vol. 6, pp. 48–49.
  5. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 9, p. 168.
  6. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 18, p. 253; Mughniyya, al-Tafsīr al-kāshif, vol. 7, p. 83; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 22, p. 22; Mudarrisī, Min hudā l-Qurʾān, vol. 13, p. 292.
  7. ↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 202.
  8. ↑ Hāshimī Rafsanjānī, Tafsīr-i Rāhnamā, vol. 17, p. 388.
  9. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 18, p. 253; Hāshimī Rafsanjānī, Tafsīr-i Rāhnamā, vol. 17, pp. 388–389.
  10. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 18, p. 253; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 22, p. 22.
  11. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 9, p. 168; Hāshimī Rafsanjānī, Tafsīr-i Rāhnamā, vol. 17, pp. 388–389.

References

  • Hāshimī Rafsanjānī, ʿAlī Akbar. Tafsīr-i Rāhnamā. Qom, Būstān-i Kitāb, 1386 Sh.
  • Maʿrifat, Muḥammad Hādī. "ʿIṣmat-i Payāmbarān". In Majalla-yi Pzhūhish-hā-yi Ijtimāʿī Islāmī, no. 8, 1376 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Mudarrisī, Sayyid Muḥammad Taqī. Min hudā l-Qurʾān. Tehran, Dār Muḥibbī al-Ḥusayn (a), 1419 AH.
  • Mughniyya, Muḥammad Jawād. al-Tafsīr al-kāshif. Qom, Dār al-Kitāb al-Islāmī, 1424 AH.
  • Riḍāʾī Iṣfahānī, Muḥammad ʿAlī. Tafsīr-i Qurʾān-i Mihr. Qom, Pzhūhish-hā-yi Tafsīr wa ʿUlūm-i Qurʾān, 1387 Sh.
  • Ṣadūq, Muḥammad b. ʿAlī... al-. ʿUyūn akhbār al-Riḍā. Tehran, Manshūrāt-i Jahān, n.d.
  • Subḥānī, Jaʿfar. Manshūr-i jāwīd. Qom, Muʾassisas al-Imām al-Ṣādiq (a), 1383 Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1393 AH.
  • Ṭabrisī, Faḍl b. Ḥasan... al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1408 AH.
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