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Draft:Verse 48 of Sura al-Ma'ida

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Verse 48 of Sura al-Ma'ida
Verse's Information
SuraSura al-Ma'ida (Qur'an 5)
Verse48
Juz'6
Content Information
Place of
Revelation		Medina
TopicTheological
AboutSuperiority of the Qur'an over other Heavenly Books
Related VersesQur'an 5:49 • Qur'an 5:47 • Qur'an 5:46


Qur'an 5:48, addressed to Prophet Muhammad (s), affirms the truthful revelation of the Qur'an and delineates its distinguishing characteristics. The verse presents the Qur'an as a confirmation of preceding heavenly scriptures and as a guardian supreme over them. According to exegetes, this implies that the Qur'an serves as the criterion for validity: whatever it confirms in earlier texts is deemed reliable, while whatever it rejects is inadmissible.

Furthermore, scholars such as 'Allama Tabataba'i and Javadi Amuli interpret the verse as a mandate for the Prophet (s) to judge and govern both Muslims and the People of the Book in accordance with the Qur'an. In this context, *Dīn* (Religion) is distinguished from *Sharīʿa*: the former encompasses immutable beliefs, moral principles, and general jurisprudence that are not subject to abrogation, whereas the latter refers to secondary practical laws, such as specific rulings, which may evolve with the advent of a new religion.

The verse attributes the variation in divine laws and the promulgation of new *Sharīʿas* by God to the purpose of testing the people while preserving their free will, thereby facilitating their gradual spiritual evolution. It notes that had God willed, He possessed the power to compel all of humanity into a single creed and Umma; however, He chose not to do so.

According to Tafsir-i Nemuneh, the verse concludes by urging all nations to compete in performing good deeds rather than engaging in conflict and discord.

General Points of the Verse

Addressed to Prophet Muhammad (s), verse 48 of Sura al-Ma'ida affirms the truthful revelation of the Qur'an, characterizing it as a confirmation of prior scriptures and a guardian and witness over them.[1] This description follows a discussion of the books revealed to earlier prophets in preceding verses.[2] Exegetes have analyzed the phrase "bi-l-haqq" ("with the truth") regarding the quality of revelation. Javadi Amuli interprets this to mean that the Qur'an is enveloped in or accompanied by truth.[3] Meanwhile, al-Tabrisi and Lady Amin define "truth" here as justice, signifying that the revelation of the Qur'an is fundamentally just and correct.[4]

Superiority of the Qur'an over Previous Heavenly Books

Shi'a exegetes, including al-Shaykh al-Tusi and Abu l-Futuh al-Razi, have proposed five possible meanings for the term "muhaymin": protector, trustee, witness, judge, and confirmer.[5] 'Allama Tabataba'i posits that the Qur'an's guardianship implies its role in completing or abrogating previous scriptures.[6] Similarly, Javadi Amuli emphasizes the Qur'an's superiority and its function in preserving the essence of earlier books from corruption.[7] Abu l-Futuh Razi and Jurjani interpret the Qur'an's guardianship to mean that it serves as the criterion for validity: whatever it confirms in previous books is authentic, and whatever it rejects is inadmissible.[8] A Hadith attributed to the Prophet (s) describes the Qur'an as the ruler and abrogator of the books of previous prophets.[9] Conversely, Mujahid interprets "muhaymin" as an attribute of the Prophet (s) himself, rather than the Qur'an.[10]

The Qur'an as the Criterion for the Prophet's Judgment among the People

Following the declaration of the Qur'an's superiority, 'Allama Tabataba'i and Javadi Amuli note that verse 48 commands the Prophet to adjudicate among the people based on the Qur'an.[11] While the context of preceding verses might suggest a command to judge specifically among the People of the Book, the subsequent verses—and references to the hypocrites' role in tale-bearing for the Jews—indicate that the pronoun "baynahum" (among them) refers to all people universally.[12]

Conversely, Qur'an 5:42 grants the Prophet the option to either judge between the People of the Book or refer them to their own courts. Some scholars have noted an apparent inconsistency between these directives, suggesting that verse 48 serves as an abrogator of verse 42.[13] Javadi Amuli, however, rejects the notion of conflict, arguing that the command in verse 48 applies to the general populace, whereas verse 42 specifically concerns the People of the Book.[14]

The Difference between Religion and Sharia

A group of exegetes views verse 48 as evidence of distinct Sharias for the Qur'an, the Torah, and the Gospel.[15] 'Allama Tabataba'i posits that in the Qur'an, Sharia denotes the specific portion of religion assigned to a particular prophet or nation, such as the Sharia of the Jews, Jesus, or Noah. He defines Religion (Din) as the manifest divine path that is immutable and not subject to abrogation, whereas Sharia is subject to change.[16] Similarly, Javadi Amuli defines Religion as the collective doctrinal, moral, and general jurisprudential principles shared by heavenly scriptures and prophets. He interprets Sharia in this verse as an "independent clear path," referring to specific regulations such as rulings.[17]

Additionally, this verse is cited as proof that God is the sole Legislator.[18]

Diversity of Sharias for Testing the People

Verse 48 identifies the rationale behind the diversity of Sharias, their alteration, and the revelation of new divine laws as a means of testing the people while respecting their free will and facilitating their gradual evolution.[19] Had He willed, God could have forcibly established a single Umma for all humanity throughout history.[20] According to 'Allama Tabataba'i, the divine laws granted to different nations varied according to their specific aptitudes and capacities. The variation in Sharia corresponds to different divine blessings distributed over time to test people in their choice between salvation and wretchedness.[21] This concept is further elucidated in Qur'an 3:140 to Qur'an 3:142 and other verses.[22] The verse concludes by inviting all nations to compete in performing good deeds rather than succumbing to conflict and discord.[23]

Religious Pluralism

The concluding section of verse 48 has been interpreted by some as evidence supporting the validity of religious pluralism. Proponents argue that this verse, along with Qur'an 42:42, Qur'an 11:118, and Qur'an 11:119, implies that if God had so willed, He would have united all people under a single religion. Since He did not, the plurality of religions is viewed as a result of His divine will and intention.[24] This interpretation has been countered by the argument that these verses indicate God's ability to use His absolute power to compel all of humanity to follow the true religion. However, divine will dictated that humans should select the true path through their own volition; thus, critics argue these verses do not validate the intrinsic truth of all divergent religions.[25]

Notes

  1. ↑ Jurjānī, Jalāʾ al-Adhhān, 1377 Sh, vol. 2, p. 376; Javādī Āmulī, Tafsīr-i Tasnīm, 1391 Sh, vol. 22, p. 577.
  2. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1374 Sh, vol. 4, p. 400.
  3. ↑ Javādī Āmulī, Tafsīr-i Tasnīm, 1391 Sh, vol. 22, p. 580.
  4. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 3, p. 313; Bānū Amīn, Makhzan al-'Irfān, 1361 Sh, vol. 4, p. 321.
  5. ↑ Al-Shaykh al-Ṭūsī, al-Tibyān, Dār Iḥyāʾ al-Turāth al-'Arabī, vol. 3, p. 543; Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1408 AH, vol. 6, pp. 406-407.
  6. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 5, p. 439.
  7. ↑ Javādī Āmulī, Tafsīr-i Tasnīm, 1391 Sh, vol. 22, pp. 582, 585.
  8. ↑ Jurjānī, Jalāʾ al-Adhhān, 1377 Sh, vol. 2, p. 376; Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1408 AH, vol. 6, p. 407.
  9. ↑ Ṭabrisī, al-Iḥtijāj, 1403 AH, vol. 1, p. 50.
  10. ↑ Al-Shaykh al-Ṭūsī, al-Tibyān, Dār Iḥyāʾ al-Turāth al-'Arabī, vol. 3, p. 543.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 5, p. 349; Javādī Āmulī, Tafsīr-i Tasnīm, 1391 Sh, vol. 22, p. 586.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 5, p. 349; Javādī Āmulī, Tafsīr-i Tasnīm, 1391 Sh, vol. 22, p. 587.
  13. ↑ Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1408 AH, vol. 6, pp. 406-407.
  14. ↑ Javādī Āmulī, Tafsīr-i Tasnīm, 1391 Sh, vol. 22, pp. 586-587.
  15. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 3, p. 314.
  16. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 5, p. 350.
  17. ↑ Javādī Āmulī, Tafsīr-i Tasnīm, 1391 Sh, vol. 22, pp. 591, 594, 597.
  18. ↑ Iṣfahānī, Hidāyat al-Mustarshidīn, 1420 AH, vol. 1, p. 409.
  19. ↑ Jurjānī, Jalāʾ al-Adhhān, 1377 Sh, vol. 2, p. 376; Makārim Shīrāzī, Tafsīr-i Nemūneh, 1374 Sh, vol. 4, p. 402; Javādī Āmulī, Tafsīr-i Tasnīm, 1391 Sh, vol. 22, p. 597.
  20. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 3, p. 313; Jurjānī, Jalāʾ al-Adhhān, 1377 Sh, vol. 2, p. 376.
  21. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 5, pp. 352-353.
  22. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 5, p. 352.
  23. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1374 Sh, vol. 4, p. 403.
  24. ↑ Surūsh, "Ṣirāṭ-hā-yi Mustaqīm", p. 7; Bīnā, "Ḥikmat-i Muta'ālī-yi Adyān: Gufitugū bā Maḥmūd Bīnā", pp. 7-8.
  25. ↑ Qadardān Qarāmalikī, "Naqd-i Mudda'ayāt-i Qur'ānī-yi Plūrālīsm-i Dīnī", p. 141.

References

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  • Iṣfahānī, Muḥammad Taqī, Hidāyat al-Mustarshidīn, Qom, Muʾassisat al-Nashr al-Islāmī, 1st ed., 1420 AH.
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  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qurʾān, Qom, Daftar-i Intishārāt-i Islāmī, 5th ed., 1417 AH.
  • Ṭabrisī, Aḥmad b. 'Alī, al-Iḥtijāj 'alā Ahl al-Lajāj, Research: Muḥammad Bāqir Kharsān, Mashhad, Nashr-i Murtaḍā, 1st ed., 1403 AH.
  • Ṭabrisī, Faḍl b. Ḥasan, Majma' al-bayān fī tafsīr al-Qurʾān, Tehran, Nāṣir Khusraw, 1372 Sh.
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  • Makārim Shīrāzī, Nāṣir, Tafsīr-i Nemūneh, Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
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