Tafsir of Al-Fath 48:27

Surah Al-Fath (The Victory) - Verse 27

{لَقَدْ صَدَّقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ} Indeed, Allah has confirmed the truth of His Messenger's vision in reality.

This verse serves as a refutation of the hypocrites' mockery following Allah's sending down of tranquility (Sakīnah) upon the Messenger and the believers, and their adherence to the command not to engage in fighting. Their mockery stemmed from their statement: "We have not entered the Sacred Mosque, nor have we shaved or shortened [our hair]."

The context is that the Prophet (peace be upon him) saw in a dream that the believers would enter Mecca and complete the Hajj, but no specific time was mentioned. He related this vision to the believers, who were certain that what the Prophet saw in his dream would come to pass. They assumed the entry would occur in the year of Al-Hudaybiyyah. However, Allah knew that the entry would only occur in the Year of the Conquest (Fath). When they made the treaty and returned, the hypocrites mocked, saying, "We have neither entered nor shaved."

Then, the Almighty revealed: {Indeed, Allah has confirmed the truth of His Messenger's vision in reality.}

Regarding the verb ṣaddaqa (confirmed/made true) taking two objects (the Messenger and the vision):

1. It might be a verb that naturally takes two objects, like jaʿala (made) or khalaqa (created).
2. Alternatively, the second object (the vision) is connected by a preposition understood, meaning: "Allah confirmed His Messenger concerning the vision."

Under the first interpretation, the meaning is that Allah made the vision come true by fulfilling what was promised, thus establishing the truth of His promise. Under the second interpretation, it means that what Allah showed him in the dream contained no falsehood.

In this second case, it is possible that the Prophet (PBUH) saw in his dream that Allah Almighty said: "You will surely enter the Sacred Mosque." In this scenario, the statement {ṣaddaqa} is straightforward, as ṣidq (truthfulness) is apparent in speech.

It is also possible that the Prophet (PBUH) saw himself entering the Mosque. In this case, {ṣaddaqa Allāhu} means he brought forth what actualizes the dream and proves its truthfulness. It is said, "He confirmed my statement about the young camel," meaning he verified that it was indeed a young camel. This usage is derived from the term used for camels: when one says hadʿa (a command to calm down), it is used to verify that the camel is one of the young ones, as hadʿa is a word used to calm young camels.

As for the phrase {bil-ḥaqq} (in truth/with truth):

Al-Zamakhshari stated that it is either a circumstantial adverb (ḥāl), an oath (qasam), or an adjective (ṣifah) describing ṣidq.

• If it is a circumstantial adverb (ḥāl): It means the vision was true, being intertwined with reality.
• If it is an adjective: It means Allah confirmed the vision with a truth intertwined with reality.
• If it is an oath: It could be an oath by Allah, as Al-Ḥaqq (The Truth) is one of His Names, or it could be an oath by Truth itself, which is the opposite of falsehood.

There are two other possibilities:

1. Rearrangement: The intended order is: "Allah confirmed His Messenger with truth regarding the vision" (i.e., the Messenger who is truthful by nature). This implies the impossibility of falsehood in the vision because, as a Messenger of Truth, he cannot see falsehood in his dreams.
2. Emphasis on the Promise: If we consider {lataḍkhulunna} (You will surely enter) to be an oath (if al-ḥaqq is taken as an oath), the lām (of emphasis) is clear. If not, the structure is: "Indeed, Allah confirmed His Messenger's vision with truth, and by Allah, you will surely enter." In this case, "By Allah, you will surely enter" could be an explanation of the vision itself, meaning the vision was: "By Allah, you will surely enter." This clarifies why {ṣaddaqa Allāhu} was used in speech, as the vision was a form of speech. Alternatively, it could be a confirmation of the statement {ṣaddaqa Allāhu rasūlahu}, meaning the entry will certainly occur and the truth will become manifest, so {lataḍkhulunna} is a new, independent statement.

Regarding the phrase {إِنْ شَاءَ اللَّهُ} (if Allah wills), there are several interpretations:

1. It is mentioned to teach the people proper etiquette and to reinforce the command: {And never say of anything, "I will do that tomorrow," except [by adding], "if Allah wills"} (Al-Kahf: 23-24).
2. Since the entry did not happen in the year of Al-Hudaybiyyah, and the believers desired entry while refusing the treaty, the statement {lataḍkhulunna} (You will enter) is affirmed, but it is conditional: You will enter not by your own strength or desire, but only by the Will of Allah Almighty.
3. When Allah mentioned in the revealed text {lataḍkhulunna}, He added that it is by Allah's Will because this is a promise from Allah, not a debt or an obligatory right. No one is bound to fulfill a promise except by the Will of Allah. If this is the case for a clear, revealed promise, what about a promise through a dream, which is more open to interpretation? Thus, if the entry is delayed, they should not mock.
4. It confirms the entry by negating dependence on the will of the Meccans. The people of Mecca said, "You will not enter except by our will, and we do not want you to enter this year; we prefer your entry next year." The believers wanted entry that year, but it did not happen. Someone might argue that the matter remains contingent upon the will of the people of Mecca—if they permit it next year, we enter; if they refuse, we do not. Allah replies: Do not make their will the condition; the condition for fulfillment is the Will of Allah.

{مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ} ...shaving your heads and shortening [your hair], feeling secure.

This indicates that you will complete the Hajj from beginning to end. {lataḍkhulunna} refers to the initial entry, and {muḥalliqīna} refers to the completion (shaving/shortening). This raises two issues:

Issue 1: {muḥalliqīna} (shaving) is a state (ḥāl) for those entering. A person entering (Ihram) is not permitted to shave. The statement {آمِنِينَ} (secure) implies continuity until the shaving occurs, as if He said: "You will enter secure and empowered to complete the Hajj by shaving."

Issue 2: The phrase {لَا تَخَافُونَ} (you will not fear) is also a state (ḥāl), meaning being without fear. This is already covered by {آمِنِينَ} (secure). What is the added benefit? It clarifies the perfection of security. After shaving, a person exits the state of Ihram, and the prohibition against fighting is lifted. The Meccans had a custom where fighting was forbidden for those in Ihram or those within the Sacred Precinct. Allah says: "You will enter secure, and you will shave, and your security will remain even after you exit the state of Ihram."

{فَعَلِمَ مَا لَمْ تَعْلَمُوا} ...and He knew what you did not know.

This refers to the hidden benefits (maṣlaḥah). Perhaps entering that year would have led to the mixing of believing men and women, or perhaps {faʿalima} (He knew) implies sequence. Sequence after what? If {faʿalima} refers to the time of entry, it follows the confirmation of the vision. If it refers to the hidden benefit, it means He knew the occurrence and the testimony, not merely foreknowledge of the unseen. The meaning is: The benefit occurred in the following year. {faʿalima mā lam taʿlamū} refers to the newly realized benefit.

{فَجَعَلَ مِنْ دُونِ ذَلِكَ فَتْحًا قَرِيبًا} ...and ordained before it a near victory.

This refers either to the Treaty of Al-Hudaybiyyah or the conquest of Khaybar, which we have previously discussed.

{وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا} And Allah is ever, of all things, Knowing.

This verse refutes the misconception that Allah's knowledge arose from the statement {faʿalima} (He knew). The phrase {wa kāna Allāhu} (And Allah was) implies His comprehensive, pre-existing knowledge of all subsequent knowledge.

{هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا} It is He who sent His Messenger with guidance and the religion of truth to make it prevail over all religions. And sufficient is Allah as Witness.

{مُحَمَّدٌ رَسُولُ اللَّهِ ۖ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ} Muhammad is the Messenger of Allah. And those with him are firm against the disbelievers, merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the effect of prostration.

{ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ} That is their description in the Torah. And their description in the Gospel is like a seed-crop that sends forth its shoot, then strengthens it, so it becomes thick and stands firm on its stem, delighting the sowers, so that He may enrage the disbelievers through them. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.

{وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا} Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.