Surah Muhammad (Muhammad ) 47 : 33

Overview (Verses 32 - 37)

This last part of the surah speaks first about the unbelievers who debar others from God's way and are hostile to the Prophet despite being aware of the truth of his message. Most probably this refers to the idolaters the surah spoke about earlier. They are the ones who it the description of bearing arrogant hostility towards the Islamic message. However, this new discourse may refer to all those who adopt such a hostile attitude including the Jews and the hypocrites in Madinah. In this light, the present verses may be seen as a warning to them, should they adopt such an attitude, in public or private. The first possibility is perhaps more likely.

This part then devotes its final verses to an address to the believers, inviting them to carry on with their jihad, being ready to sacrifice their lives and their property, never slackening or giving in to calls for a truce in the fight against unbelieving aggressors. They must not be influenced by any consideration of their apparent weakness, or immediate interest. Nor can they be niggardly when they are asked for financial sacrifice. After all, God who knows man's natural instinct to hold tight to what he owns wants them to contribute only what they can easily afford. Should they fail to prove themselves worthy of advocating His message, God will deprive them of this honour and put in their place some other people who will shoulder the responsibility and fulfil the task. This is a strong warning that fits the general ambience of the surah. It also suggests that it was needed to deal with certain cases within the Muslim community, among true Muslims, not hypocrites. There could have been those who found it hard to make financial contributions side by side with those who gave great examples of courage, dedication and preparedness to sacrifice their all for the cause of Islam. Both types existed, and the Qur'an aimed to motivate the lower group to rise and try to join the other in its sublime standards.

They Cannot Harm God

Those who disbelieve and debar others from the path of God, and take a hostile stand against the Prophet after they have seen the light of guidance, can in no way harm God; but He will surely make all their deeds come to nothing. (Verse 32)

This verse states a true promise by God in relation to those who disbelieve and oppose the truth, trying to prevent it from being delivered to people, using their power, money and other means for the purpose. Such people are hostile to the Prophet, waging war against him and physically opposing him during his lifetime or suppressing his faith and code of life and persecuting the advocates of his message after his death. Yet such people have seen the light of guidance and recognised the truth embodied in the Islamic message, but they stubbornly choose to remain blind to it and feel that their immediate interests are served by such an attitude.

God's true promise is that such people "can in no way harm God." They are far too small and weak to be mentioned in the context of adversely affecting God. This is certainly not what is intended here. What the verse means is that they cannot harm God's faith, the code He laid down for human life, or those who advocate His message. Powerful as such people may become, they cannot affect or disturb the laws of nature He has set in operation. They may be able to harm some of the Muslims for a period of time, but this is merely a test that takes place for a purpose God wants to be fulfilled. It constitutes no real harm to God's laws or to His servants who advocate His faith and system. Moreover, the ultimate result of all the efforts of such hostile unbelievers is clearly set in advance: "He will surely make all their deeds come to nothing." (Verse 32)

At the same time, the believers are warned against doing anything that could lead them to a similar fate. They are urged to remain obedient to God and His messenger:

"Believers, obey God and obey the messenger, and do not let your deeds come to nothing." (Verse 33) This directive suggests that within the Muslim community there were some who might not have been fully obedient, or who might have found it hard to fulfil some of the duties and sacrifices that combating the different powerful groups opposing Islam required. Some might have been tied by bonds of kinship or common interests with others on the opposing side and found it hard to sever such ties.

This directive had a profound effect on true believers. They were shaken by the implied threat that they might do something that would do away with their good deeds and bring them to nothing. Several reports speak of the way this verse was received. One of them mentions that "the Prophet's Companions used to think that when a person truly believed in God's oneness, then no sin he committed would harm him, in the same way as no good deed is of any use when done by a person who associates partners with God. However, when this verse was revealed, they feared that sins might ruin their good deeds: "Believers, obey God and obey the messenger, and do not let your deeds come to nothing."

`Abdullah ibn (Umar is quoted as saying: "We, the Prophet's Companions, used to think that every good deed would inevitably be accepted by God until this verse was revealed. We wondered what thing could render our deeds worthless. We thought that it must be cardinal and grave sins. However, God revealed this verse: "For a certainty, God does not forgive that partners should be associated with Him, but He forgives any lesser sin to whomever He wills." (4: 116) We stopped speaking about this issue. We only feared for those who committed cardinal sins and hoped for good reward for those who avoided them."

Such reports clearly show how true Muslims used to receive Qur'anic verses. They were profoundly affected by them, fearing every warning, careful lest it applied to them and keen to do what the Qur'an required of them. With such sensitivity, they achieved superb standards.

The next verse explains what fate awaits those who are hostile to the Prophet. These are they who are determined not to obey him and who continue in their rejection of the truth until death overtakes them: "Those who disbelieve and debar others from the path of God, and in the end die unbelievers shall not be granted forgiveness by God." (Verse 34) The chance to ensure forgiveness of sins is available only in this present life. The gates of repentance, which ensure forgiveness, are open for both unbelievers and sinners up to the moment of death. When the spirit is at the point of departing the body, then the chance to repent and earn forgiveness is lost and can never be regained.

Verses like this one address both believers and unbelievers. It warns the latter to take the right action before it is too late, to repent and turn back to God before the chance is lost and doors are closed. It tells the former to take care so as to avoid all causes that bring them nearer to such ill-fated ways. This is clearly understood from the fact that what the believers are cautioned against in the next verse are seen as reasons leading to the same fate of the unbelievers mentioned in the preceding verse:

Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste. (Verse 35)

Such are the things believers are cautioned against. They are presented with the fate of the unbelievers who are hostile to the Prophet, so that they take care not to do anything that brings them nearer to such an outcome. This warning suggests that there might have been some individuals among the Muslims who felt the burden and strain of jihad to be too heavy They might have weakened and advocated making some sort of a peace deal in order to avoid fighting. Some of them might have looked to their relatives in the ranks of the unbelievers, or had some financial interests with them. All such reasons may make a person prefer peaceful arrangements. Human beings are always the same and Islam deals with such weaknesses and natural tendencies in its own way, which has proven to be remarkably successful. This, however, does not preclude that there remained, particularly in that early period in Madinah, some traces of such tendencies and weaknesses.

The present verse aims to deal with such elements. Let us look carefully at how the Qur'an progresses with its method of educating people and raising them to its standards: "Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste." (Verse 35) You are the ones who are superior in faith and concept of life, because of your close link with the One who is the Most High. You have higher standards in your way of life, goals, objectives, feelings, morality, manners and behaviour. Therefore, you must not lose heart or sue for peace because you have the upper hand in strength, position and support. The Supreme Power grants you support: "God is with you." You are not alone. God Almighty, with all His power, defends you and gives you help. How insignificant do your enemies appear when God is the One who helps you? Moreover, every effort you exert, everything you spend and every sacrifice you make is credited to you. Nothing is lost: "He will never let your deeds go to waste." The reward for every iota of good work you do will certainly be yours. Why would anyone assured by God to have the upper hand, to be supported by Him and to have every effort rewarded lose heart? Why would he weaken when God tells him that he is honoured, victorious and rewarded?

The life of this world is of little importance. Believers may have to make some sacrifices during their lives on earth, but they will have
their reward in full in the life to come. Moreover, they are not asked to pay heavily in order to ensure such rewards:

The life of this world is but play and amusement, but if you believe and are God fearing, He will grant you your reward. He does not ask you to give up all your possessions. (Verse 36)

When life has no noble goal to achieve, and when people go through it heedless of the Divine code, it is no more than play and amusement. It is the code laid down by God that makes this life a prelude to a better and longer lasting life, makes of this life a period of action that yields its results in the life to come. Success in the life to come is, therefore, conditional upon good works in this present life. This is the message emphasised in the second sentence in the verse: "If you believe and are God-fearing, He will grant you your reward." (Verse 36) Belief in God during this life and action based on fearing Him are the qualities that gives this present life an air of seriousness elevating it from being a time of play, amusement and material enjoyment to a standard fulfilling the assignment God has given man and for which He has provided proper and complete guidance. When man attends to his assignment in this way, he is a God-fearing believer. What he spends of worldly possessions to serve this cause will not be lost to him. In fact, it produces a far greater reward in the everlasting second life.

Even then, God does not require people to sacrifice all their property. He knows that by nature, man is tight-fisted with what he owns. He does not require him to do what is too hard for him. In fact, He does not charge anyone with more than what that person can reasonably attend to. He is too kind to ask people to sacrifice all they possess. If He were to ask them this, they would be troubled and their ill feelings would become apparent.

He does not ask you to give up all your possessions. If He were to ask you all and press you hard, you would grow tight-fisted, and He would bring your malice to light. (Verses 36-37)

We see here how kind God is to man and how, in His infinite wisdom, He only requires people to do what they can, taking human nature, with all its facets, into consideration. Islam is a Divine faith which aims to establish a human system on a Divine basis. It is God who lays down its foundation and fundamental principles, but it is human abilities and needs that should be considered in determining its responsibilities. It is God who created man and He knows best what He has created. He is the One who knows all.