Qur'an 48:28
 | |
| Verse's Information | |
|---|---|
| Sura | Sura al-Fath (Qur'an 48) |
| Verse | 28 |
| Juz' | 26 |
| Topic | Promise of the victory of truth over falsehood and the superiority of Islam over other religions with the Reappearance of Imam al-Mahdi (a) |
| Related Verses | Qur'an 9:33 • Qur'an 61:9 |
Qur'an 48:28 is understood as promising the triumph of truth over falsehood[1] and affirming the superiority of Islam over all religions.[2] According to this verse, God sent the Prophet (s) with two things to bring about this outcome: guidance (huda) and the religion of truth (din al-haqq). "Guidance" has been interpreted as a clear proof or argument (hujjat)[3] or as the Quran.[4] The "religion of truth" is understood to refer to Islam, whose beliefs and laws accord with truth and reality.[5] According to Qur'an 41:42, falsehood cannot approach it.[6]
| “ | هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا
|
” |
| — Qur'an 48:28 | ||
Several interpretations have been offered regarding the meaning of Islam's superiority. Some understand it as an intellectual victory achieved through argument and proof;[7] others interpret it as external dominance through power and the spread of Islam throughout the world.[8]
Exegetes also differ over how Islam's superiority over other religions will be realized. Some understand the verse as referring to the victories achieved by the Prophet (s);[9] others, drawing on Shi'a narrations,[10] believe that its full realization will occur only with the Reappearance of Imam al-Mahdi (a).[11] Allama Tabataba'i, however, explicitly states that narrations in exegetical sources linking this verse to the Reappearance do not identify its occasion of revelation or literal meaning, but rather offer its ta'wil (esoteric interpretation).[12] A number of Sunni exegetes, drawing on narrations,[13] interpret the fulfillment of the verse as referring to the return of Jesus.[14]
In Majma' al-bayan, one interpretation takes the verse to mean that the Prophet was made aware of all religions.[15] However, this interpretation is considered unlikely.[16]
The content of this verse also appears in Qur'an 9:33 and Qur'an 61:9.[17]
Notes
- ↑ Qarāʾatī, Tafsīr-i nūr, vol. 9, p. 146; Mīrbāqirī, "Barrasī-yi waʿda-yi iẓhār wa ghalaba-yi dīn-i ḥaqq dar Sūra-yi Fatḥ".
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 247; Makārim Shīrāzī, Tafsīr-i namūna, vol. 22, p. 110.
- ↑ Ṭūsī, al-Tibyān, vol. 9, p. 336.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 9, p. 191.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 247.
- ↑ Ṭayyib, Aṭyab al-bayān, vol. 12, p. 218.
- ↑ Ṭūsī, al-Tibyān, vol. 9, p. 336; Ṭabrisī, Majmaʿ al-bayān, vol. 9, p. 191.
- ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 7, p. 371.
- ↑ Cited in: Makārim Shīrāzī, Tafsīr-i namūna, vol. 7, p. 372.
- ↑ Baḥrānī, al-Burhān, vol. 2, p. 770; Fayḍ al-Kāshānī, al-Ṣāfī, vol. 2, pp. 337–339.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 9, p. 192.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 255.
- ↑ Suyūṭī, Al-Durr al-manthūr, vol. 3, p. 231.
- ↑ Ṭabarī, Jāmiʿ al-bayān, vol. 26, p. 69.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 5, p. 38.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 247.
- ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 22, p. 112; Mīrbāqirī, Barrasī-yi waʿda-yi iẓhār wa ghalaba-yi dīn-i ḥaqq dar Sūra-yi Fatḥ.
References
- Baḥrānī, Sayyid Hāshim b. Sulaymān al-. Al-Burhān fī tafsīr al-Qurʾān. Qom, Muʾassasat al-Biʿtha, 1374 Sh.
- Fayḍ al-Kāshānī, Muḥammad b. Shāh Murtaḍā. Tafsīr al-Ṣāfī. Tehran, Maktabat al-Ṣadr, 1415 AH.
- Makārim Shīrāzī, Nāṣir. Tafsīr-i namūna. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
- Mīrbāqirī, Sayyid Muḥammad Mahdī. "Barrasī-yi waʿda-yi iẓhār wa ghalaba-yi dīn-i ḥaqq dar Sūra-yi Fatḥ". Hawzah News Agency. Posted: 8 Mehr 1400 Sh. Accessed: 26 Aban 1404 Sh.
- Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran, Markaz-i Farhangī-yi Darshāyī az Qurʾān, 1383 Sh.
- Suyūṭī, Jalāl al-Dīn al-. Al-Durr al-manthūr fī tafsīr al-maʾthūr. Qom, Kitābkhāna-yi Āyatullāh Marʿashī Najafī, 1404 AH.
- Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Qom, Daftar-i Intishārāt-i Islāmī, 1417 AH.
- Ṭabarī, Muḥammad b. Jarīr al-. Jāmiʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1412 AH.
- Ṭabrisī, Faḍl b. Ḥasan. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran, Nāṣir Khusraw, 1372 Sh.
- Ṭayyib, Sayyid ʿAbd al-Ḥusayn. Aṭyab al-bayān fī tafsīr al-Qurʾān. Tehran, Intishārāt-i Islām, 1378 Sh.
- Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.