Victory, Conquest — Verse 28

It is He Who has sent His Messenger with guidance and the religion of truth that He may make it that is the religion of truth prevail over all religion over all the other religions. And God suffices as witness to the fact that you have been sent with what has been mentioned as God exalted be He says

هو الذي أرسل رسوله محمدًا صلى الله عليه وسلم، بالبيان الواضح ودين الإسلام؛ ليُعْليه على الملل كلها، وحسبك -أيها الرسول- بالله شاهدًا على أنه ناصرك ومظهر دينك على كل دين.

ثم قال تبارك وتعالى مبشرا للمؤمنين بنصرة الرسول صلى الله عليه وسلم على عدوه وعلى سائر أهل الأرض "هو الذي أرسل رسوله بالهدى ودين الحق" أي بالعلم النافع والعمل الصالح فإن الشريعة تشتمل على شيئين علم وعمل فالعلم الشرعي صحيح والعمل الشرعي مقبول فإخباراتها حق وإنشاءاتها عدل "ليظهره على الدين كله" أي على أهل جميع الأديان من سائر أهل الأرض من عرب وعجم ومسلمين ومشركين "وكفى بالله شهيدا" أي أنه رسوله وهو ناصره والله سبحانه وتعالى أعلم.

ثم بين - سبحانه - الحكمة من إرساله لنبيه محمد - صلى الله عليه وسلم - فقال : ( هُوَ الذي أَرْسَلَ رَسُولَهُ بالهدى وَدِينِ الحق لِيُظْهِرَهُ عَلَى الدين كُلِّهِ ) ..أى : هو - عز وجل - وحده ، الذى أرسل رسوله محمداً - صلى الله عليه وسلم - إرسالا ملتبسا الهدى ، أى : بالدليل الواضح والبرهان الساطع الذى يهدى للطريق التى هى أقوم . .وأرسله - أيضا - بالدين الحق وهو دين الإِسلام ، الذى هو خاتم الأديان ، وأكملها ، ( لِيُظْهِرَهُ عَلَى الدين كُلِّهِ ) أى : من أجل أن يظهره ويعليه على جميع الأديان ، لما فيه من هدايات ، وعبادات ، وآداب ، وأحكام ، وتشريعات ، قد جمعت محاسن الأديان السابقة التى جاء بها الأنبياء ، وأضافت إليها جديدا اقتضته حكمة الله - تعالى - ورحمته بهذه الأمة التى أرسل رسوله محمدا إليها .وقد بين - سبحانه - أن هذا الدين هو المقوبل عنده دون سواه ، فقال ( وَمَن يَبْتَغِ غَيْرَ الإسلام دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الآخرة مِنَ الخاسرين ) ولقد ظهر هذا الدين فعم المشارق ، والمغارب ، وسيبقى - بإذن الله - ظاهرا عل الأديان كلها بقوة حجته ، ونصاعة براهينه إلى أن يرث الله الأرض ومن عليها .والباء فى قوله : ( وكفى بالله شَهِيداً ) مزيدة لتأكيد هذا الإِظهار .أى : وكفى بشهادة الله - تعالى - شهادة على حقية هذا الدين ، وعلى هذا الإِظهار الذى تكفل الله - تعالى - به لدين الإِسلام .

القول في تأويل قوله تعالى : هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا (28)يعني تعالى ذكره بقوله ( هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ ) الذي أرسل رسوله محمدا صَلَّى الله عَلَيْهِ وَسَلَّم بالبيان الواضح, وَدِين الحَق, وهو الإسلام; الذي أرسله داعيا خلقه إليه ( لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ ) يقول: ليبطل به الملل كلها, حتى لا يكون دين سواه, وذلك كان كذلك حتى ينـزل عيسى ابن مريم, فيقتل الدجال, فحينئذ تبطل الأديان كلها, غير دين الله الذي بعث به محمدا صَلَّى الله عَلَيْهِ وَسَلَّم, ويظهر الإسلام على الأديان كلها.وقوله ( وَكَفَى بِاللَّهِ شَهِيدًا ) يقول جلّ ثناؤه لنبيه صَلَّى الله عَلَيْهِ وَسَلَّم: أشهدك يا محمد ربك على نفسه, أنه سيظهر الدين الذي بعثك به ( وَكَفَى بِاللَّهِ شَهِيدًا ) يقول: وحسبك به شاهدا.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا ابن حُمَيد, قال. ثنا يحيى بن واضح, قال: ثنا أبو بكر الهُذَليّ, عن الحسن ( هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا ) يقول: أشهد لك على نفسه أنه سيظهر دينك على الدين كله, وهذا إعلام من الله تعالى نبيه صَلَّى الله عَلَيْهِ وَسَلَّم, والذين كرهوا الصلح يوم الحديبية من أصحابه, أن الله فاتح عليهم مكة وغيرها من البلدان, مسليهم بذلك عما نالهم من الكآبة والحزن, بانصرافهم عن مكة قبل دخولهموها, وقبل طوافهم بالبيت.

( هو الذي أرسل رسوله بالهدى ودين الحق ليظهره على الدين كله وكفى بالله شهيدا ) على أنك نبي صادق فيما تخبر .

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا (28(زيادة تحقيق لصدق الرؤيا بأن الذي أرسل رسوله صلى الله عليه وسلم بهذا الدين ما كان ليريه رؤيا صادقة . فهذه الجملة تأكيد للتحقيق المستفاد من حرف ( قد ( ولام القسم في قوله : { لقد صدق الله رسوله الرؤيا بالحق } [ الفتح : 27 ] . وبهذا يظهر لك حسن موقع الضمير والموصوللِ في قوله : { هو الذي أرسل رسوله } لأن الموصول يفيد العلم بضمون الصلة غالباً .والضمير عائد إلى اسم الجلالة في قوله : { لقد صدق الله رسوله الرؤيا } ، وهم يعلمون أن رؤيا الرسول صلى الله عليه وسلم وحي من الله فهو يذكرهم بهاتين الحقيقتين المعلومتين عندهم حين لم يجروا على موجَب العلم بهما فخامرتهم ظنون لا تليق بمن يعلم أن رؤيا الرسول وحي وأن الموحي له هو الذي أرسله فكيف يريه رؤيا غير صادقة . وفي هذا تذكير ولَوْم للمؤمنين الذين غفلوا عن هذا وتعريض بالمنافقين الذين أدخلوا التردد في قلوب المؤمنين .والباء في { بالهدى } للمصاحبة وهو متعلق ب { أرسل } والهدى أطلق على ما به الهدى ، أي كقوله تعالى : { ذلك الكتاب لا ريب فيه هدى للمتقين } [ البقرة : 2 ] ، وقوله : { شهرُ رمضان الذي أنزل فيه القرآن هدى للناس } [ البقرة : 185 ] . وعطف { دين الحق } على الهدى ليشمل ما جاء به الرسول صلى الله عليه وسلم من الأحكام أصولها وفروعها مما أوحي به إلى الرسول صلى الله عليه وسلم سوى القرآن من كل وحي بكلام لم يقصد به الإعجاز أو كان من سُنّة الرسول صلى الله عليه وسلمويجوز أن يكون المراد { بالهدى } أصول الدين من اعتقاد الإيمان وفضائل الأخلاق التي بها تزكية النفس ، و { بدين الحق } : شرائع الإسلام وفروعه .واللام في { ليظهره } لتعليل فعل { أرسل } ومتعلقاته ، أي أرسله بذلك ليظهر هذا الدين على جميع الأديان الإلهية السالفة ولذلك أكد ب { كله } لأنه في معنى الجمع . ومعنى { يظهره } يُعْلِيه . والإظهار : أصله مشتق من ظهر بمعنى بدا ، فاستعمل كناية عن الارتفاع الحقيقي ثم أطلق مجازاً عن الشرف فصار أظهره بمعنى أعلاه ، أي ليشرفه على الأديان كلها ، وهذا كقوله في حق القرآن { مصدقاً لما بين يديه من الكتاب ومهيمنا عليه } [ المائدة : 48 ] .ولما كان المقصود من قوله : { هو الذي أرسل رسوله بالهدى الخ الشهادة بأن الرؤيا صدْق ذيّل الجملة بقوله : وكفى باللَّه شهيداً } أي أجزأتكم شهادة الله بصدق الرؤيا إلى أن تروا مَا صْدَقَها في الإبان . وتقدم الكلام على نظير { وكفى باللَّه شهيداً } في آخر سورة النساء ( 79 ( .

أخبر بحكم عام، فقال: { هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى } الذي هو العلم النافع، الذي يهدي من الضلالة، ويبين طرق الخير والشر.{ وَدِينِ الْحَقِّ } أي: الدين الموصوف بالحق، وهو العدل والإحسان والرحمة.وهو كل عمل صالح مزك للقلوب، مطهر للنفوس، مرب للأخلاق، معل للأقدار.{ لِيُظْهِرَهُ } بما بعثه الله به { عَلَى الدِّينِ كُلِّهِ } بالحجة والبرهان، ويكون داعيا لإخضاعهم بالسيف والسنان.

قوله تعالى : هو الذي أرسل رسوله بالهدى ودين الحق ليظهره على الدين كله وكفى بالله شهيدا .قوله تعالى : هو الذي أرسل رسوله يعني محمدا - صلى الله عليه وسلم - بالهدى ودين الحق ليظهره على الدين كله أي يعليه على كل الأديان . فالدين اسم بمعنى المصدر ، ويستوي لفظ الواحد والجمع فيه . وقيل : أي : ليظهر رسوله على الدين كله ، أي : على الدين الذي هو شرعه بالحجة ثم باليد والسيف ، ونسخ ما عداه .وكفى بالله شهيدا شهيدا نصب على التفسير ، والباء زائدة ، أي : كفى الله شهيدا لنبيه - صلى الله عليه وسلم - ، وشهادته له تبين صحة نبوته بالمعجزات . وقيل : شهيدا على ما أرسل به لأن الكفار أبوا أن يكتبوا : هذا ما صالح عليه محمد رسول الله .

The Prophet Muhammad had to play dual roles: one was that of a prophet (who strives to spread the message of God) and the other was that of the final Prophet, i.e. no other prophet was to appear after him. In his former capacity he had to do the same work as other prophets, namely to declare the oneness of God, to warn and to give good news about the Hereafter. The latter role was different in that it required him to create those historical conditions which would be conducive to and a guarantee of the protection of both the Book of God and the prophetic traditions. No situation should occur which would necessitate the appointment of another prophet. It was thus a requirement of this second role that his dawah work should not end with a simple ‘declaration’ but should reach the stage of ‘revolution’—revolution in the sense that change should be brought about in the history of the world. Those conditions should come to an end under which, time and again, God’s guidance had been obliterated or distorted, thereby necessitating the selection of a new prophet to restore the divine guidance to its original form.

هُوَ الَّذِي أَرْ‌سَلَ رَ‌سُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ (He is the One who has sent His Messenger ﷺ with Guidance and the religion of truth, so that He makes it prevail over all religions....48:28). In the preceding verses, promises were made about conquests and spoils of war; reference was made to the special merits of the participants of Hudaibiyah and general merits of all the noble Companion ؓ ; and glad tidings were given to them. Now at the conclusion of the Surah all these themes are summarized and emphasized. Because these blessings were showered and the glad tidings were given as a result of accepting and obeying the Holy Prophet ﷺ ، the verse lays further stress on strengthening the acceptance and obedience of the Holy Prophet ﷺ . It also denounces those who reject the messenger-ship of the Holy Prophet ﷺ and allays suspicions of those Muslims who were dissatisfied with the terms and provisions of the Treaty of Hudaibiyah. The verse in addition confirms the messenger-ship of the Holy Prophet ﷺ and, giving glad tidings, makes a very bold prophecy to the effect that not only would Islam prevail in Arabia but would also eventually triumph over all other religions.

(He it is Who hath sent His messenger) Muhammad (pbuh) (with the guidance) with the profession of Allah's divine Oneness; and it is also said this means: with the Qur'an (and the religion of truth) the testification that there is no deity save Allah and that Muhammad is His Slave and Messenger, (that He may cause it to prevail over all religion) such that the Hour will not come until there is none but a Muslim or someone who is in a peace treaty with him. (And Allah sufficeth as a witness) there is no deity except Allah.

Allah has indeed fulfilled the True Vision which He showed to His Prophet In a dream, the Messenger of Allah ﷺ saw himself entering Makkah and performing Tawaf around the House. He told his Companions about this dream when he was still in Al-Madinah. When they went to Makkah in the year of Al-Hudaybiyyah, none of them doubted that the Prophet's vision would come true that year. When the treaty of peace was conducted and they had to return to Al-Madinah that year, being allowed to return to Makkah the next year, some of the Companions disliked what happened. `Umar bin Al-Khattab asked about this, saying, "Haven't you told us that we will go to the House and perform Tawaf around it" The Prophet said, «بَلَى أَفَأَخْبَرْتُكَ أَنَّكَ تَأْتِيهِ عَامَكَ هذَا؟» (Yes. Have I told you that you will go to it this year) `Umar said, "No." The Prophet said, «فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِه» (Then you will go to it and perform Tawaf around it.) `Umar received the same answer from Abu Bakr As-Siddiq, letter for letter. This is why Allah the Exalted and Most honored said, لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَآءَ اللَّهُ (Indeed Allah shall fulfill the true vision which He showed to His Messenger in very truth. Certainly, you shall enter Al-Masjid Al-Haram, if Allah wills,) and He willed that this matter shall certainly occur, ءَامِنِينَ (secure,) means, `upon your entering,' مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ ((some) having your heads shaved, and (some) having your hair cut short,) and some of them indeed had their head hair shaved, while some of them had their head hair shortened. The Two Sahihs recorded that the Messenger of Allah ﷺ said, «رَحِمَ اللهُ الْمُحَلِّقِين» (O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And (invoke Allah for) those who get their hair cut short." He said, «رَحِمَ اللهُ الْمُحَلِّقِين» (O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And those who get their hair cut short." The Prophet said, «رَحِمَ اللهُ الْمُحَلِّقِين» (O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And those who get their hair cut short." The Prophet said (the third or the fourth time), «وَالْمُقَصِّرِين» (And to those who get their hair cut short.) Allah said, لاَ تَخَـفُونَ (having no fear), indicating that they will be safe and will have no fear when they enter Makkah. This occurred in the `Umrah performed the following year, on the seventh year of Hijrah during the month of Dhul-Qa`dah. When the Messenger ﷺ left from Al-Hudaybiyyah, during the month of Dhul-Qa`dah (the sixth year of Hijrah), he went back to Al-Madinah. He remained in Al-Madinah during the months of Dhul-Hijjah and Al-Muharram. In Safar, he marched forth to Khaybar, and Allah opened that city for him, partly by force and partly by its people surrendering to him. Khaybar was a wealthy province that had abundant date trees and vegetation. The Prophet hired the (defeated) Jews of Khaybar to attend to a part of its green fields and divided the province among those who attended Al-Hudaybiyyah with him. No one else except those Companions took part in attacking Khaybar, except Ja`far bin Abi Talib, who came back with his companions from Ethiopia. Abu Musa Al-Ash`ari and his people also attended that battle. None of them were absent except Abu Dujanah Simak bin Kharashah, according to Ibn Zayd. This fact is well recorded in (the Books of) history. The Prophet then returned to Al-Madinah. When the month of Dhul-Qa`dah came, the seventh year of Hijrah, the Prophet went to Makkah for `Umrah accompanied by those who were with him at Al-Hudaybiyyah. He resumed Ihram from Dhul-Hulayfah and took the sacrificial animals with him. It was said that the sacrificial animals were sixty. The Prophet and his Companions started reciting the Talbiyah aloud. When they came close to Marr Az-Zahran, he sent Muhammad bin Maslamah before him with the horses and weapons. When the idolators saw this advance regiment, they were overwhelmed with fear. They thought that the Messenger of Allah ﷺ would attack them and that he had betrayed the treaty that he conducted with them, which stipulated cessation of hostilities for ten years. The idolators went quickly to Makkah to inform its people. When the Prophet made camp in the area of Marr Az-Zahran, where he was close enough to see the idols that were erected all around the Haram, he sent the weaponry, arrows, arrow cases and spears, to the valley of Ya`jaj. He next went on his way towards Makkah with the swords resting in their sheaths, just as he agreed to in the peace treaty. While the Prophet was still on the way to Makkah, the Quraysh sent Mikraz bin Hafs who said, "O Muhammad! We never knew you to be one who betrays his promises." The Prophet said, «وَمَا ذَاكَ؟» (Why do you say that) Mikraz said, "You are headed towards us with the weaponry, the arrows and the spears." The Prophet said, «لَمْ يَكُنْ ذلِكَ وَقَدْ بَعَثْنَا بِهِ إِلَى يَأْجَج» (I did not do that, I sent all that to the valley of Ya`jaj.) Mikraz said, "This is the way we knew you to be, trustworthy and keeping to your promises." The leaders of the disbelievers left Makkah so that they would not have to look at the Messenger of Allah ﷺ and his Companions, out of rage and anger. As for the rest of the people of Makkah, men, women and children, they sat on the pathways and house roofs watching the Messenger of Allah ﷺ and his Companions. The Messenger ﷺ entered Makkah with his Companions while reciting the Talbiyah. The Prophet sent the sacrificial animals to Dhu Tuwa while riding his camel, Al-Qaswa', the same camel he was riding on the day of Hudaybiyyah. `Abdullah bin Rawahah, from Al-Ansar, was holding the bridle of the Prophet's camel and repeating this poem, "In the Name of He, other than Whose religion there is no true religion, In the Name of He, Whom Muhammad ﷺ is His Messenger, O children of the disbelievers, stay out of his way, For today, we shall impose on you the fulfillment of its interpretation, Just as we fought with you to accept its revelation, Severe fighting that removes the heads from where they rest, And overwhelms the companion from attending to his companion, Ar-Rahman has sent down in His revelation, In pages that are being recited before His Messenger, That the best death is that which occurs in His cause, So, O Lord, I believe in its statements." This story is collected from various narrations. Imam Ahmad recorded that `Abdullah bin `Abbas said, "When Allah's Messenger ﷺ and his Companions came to Makkah, the fever of Yathrib (Al-Madinah) had weakened and bothered them. The idolators circulated the news that a group of people were coming to them and that they had been weakened and bothered by the fever of Yathrib (Al-Madinah). The idolators sat in the area close to Al-Hijr. Allah conveyed to His Prophet what the idolators said, so he ordered his Companions to do Ramal in the first three rounds, so that the idolaters witness their strength. The Companions did Ramal the first three rounds. He also ordered them to walk normally between the two corners, for from there the idolators would not be able to see them. The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them. The idolators commented, `Are these the people whom you claimed were weakened by the fever. They are stronger than so-and-so!"' The Two Sahihs also recorded this Hadith. In another narration, "Allah's Messenger ﷺ and his Companions came (to Makkah) on the morning of the fourth day of Dhul-Qa`dah. The idolators circulated the news that a group of people was coming to them, who had been weakened by the fever of Yathrib (Al-Madinah). So, the Prophet ordered his Companions to do Ramal in the first three rounds of Tawaf. The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them." Al-Bukhari recorded that Ibn `Abbas said, "In the year when the Prophet came as stipulated by the peace treaty, he said, `Perform Ramal.' So that the idolators may witness their strength. At that time, the idolators were watching from the area of Qu`ayqi`an." Ibn `Abbas said, "Allah's Messenger ﷺ performed Tawaf of the Ka`bah and the Sa`y at As-Safa and Al-Marwah to show his strength to the idolators." Al-Bukhari recorded that `Abdullah bin `Umar said, "Allah's Messenger ﷺ set out for `Umrah, but the Quraysh idolators prevented him from reaching the Ka`bah. So, he slaughtered his sacrifice, got his head shaved at Al-Hudaybiyyah, agreed to a formal pact with them that he would perform `Umrah the following year, would not carry weapons against them, except swords and would not stay in Makkah, except for the period they allowed. The Prophet performed the `Umrah in the following year and entered Makkah according to the treaty. And when he stayed for three days, the idolators ordered him to depart, and he departed." Allah's statement, فَعَلِمَ مَا لَمْ تَعْلَمُواْ فَجَعَلَ مِن دُونِ ذَلِكَ فَتْحاً قَرِيباً (He knew what you knew not, and He granted besides that a near victory.) means, Allah the Exalted and Most Honored knew the benefit and goodness of turning you away from Makkah and preventing you from entering it in the year of Al-Hudaybiyyah, He knew that which you had no knowledge of, فَجَعَلَ مِن دُونِ ذَلِكَ (and He granted besides that) `before entering Makkah as you were promised in the vision that the Prophet saw, He granted a close victory, i.e. the treaty of peace that you conducted between you and your idolator enemies. The Good News that Muslims will conquer the Known World, and ultimately the Entire World Allah the Exalted and Most Honored said, while delivering the glad tidings to the believers that the Messenger ﷺ will triumph over his enemies and the rest of the people of the earth, هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ (He it is Who has sent His Messenger with guidance and the religion of truth,) with beneficial knowledge and righteous good deeds. Indeed, the Islamic Shari`ah has two factors, knowledge and deeds. The true religious knowledge is by definition true, and the accepted Islamic acts are by definition accepted. Therefore, the news and creed that this religion conveys are true and its commandments are just, لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ (that He may make it superior to all religi- ons.) all the religions of the people of the earth, Arabs and non-Arabs alike, whether having certain ideologies or being atheists or idolators. وَكَفَى بِاللَّهِ شَهِيداً (And All-Sufficient is Allah as a Witness.) that Muhammad ﷺ is His Messenger and that He will grant him victory. Allah the Exalted and Most Honored has the best knowledge.