Overview - Surah 47: Muhammad (Muhammad )
The Surah talks about the real struggle that will take place between the truth and falsehood. In this struggle the truth will be victorious and the falsehood and its supporters will be utterly defeated. The separation will take place between those who believe and those who will deny the truth.
Sections:
- Those who believe in Prophet Muhammad their sins are removed and their condition will improve. The opponents of the truth will perish.
- Good news for the Believers. The Prophet is asked to pray for the Believers.
- The weak hearted and the blind are not able to see the truth.
- The real success. Do not be intimidated, stand firm and struggle for the cause of Allah.
This Surah is named after our beloved Messenger, Muhammad. His name is mentioned in the following Ayat وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ الْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ "And those who believe and do righteous deeds and believe in what has been sent down upon Muhammad - and it is the truth from their Lord - He will remove from them their misdeeds and amend their condition." (47:2)
The Surah is also known as 'Surah al-Qital' [Fighting].
There are 38 Ayat in this Surah.
Overview
| Total Ayat | 38 |
| Total Words * | 539 |
| Root Words * | 171 |
| Unique Root Words * | 8 |
| Makki / Madani | Madani |
| Chronological Order* | 95th (according to Ibn Abbas) |
| Year of Revelation* | 15th year of Prophethood (2nd Year Hijri) |
| Events during/before this Surah*
Change of Qiblah from Jerusalem to Makkah - Battle of Badr, Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah, , 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Muhammad
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| Surah Index
Adversity (patience during) , Angels, Cattle, Charity, Charity (niggardliness) , Death, Death (in God’s cause) , Disbelievers, Disbelievers (God’s promise to) , Fighting, Fighting (do not beg for peace) , Fighting (free slaves after fighting ends) , Hell, Honey, Iblis, Jihad, Judgement (Day) , Knowledge, Knowledge (obligation upon man to obtain and impart) , Milk, Muhammad, Qur’an, Religion (is not play and transient delight) , Resurrection (of soul) , Revelation, Revelation (mentioning war) , Sexes (equality of) , Slaves (freeing) (after war is over), Water, Wine
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Theme 1: Repurcussions for turning away from the Dawah [calling] of Prophet Muhammad [saw].
Theme 2: Its theme is to prepare the believers for war and to give them preliminary instructions in this regard. That is why it has also been entitled al-Qital. It deals with the following topics:
At the outset it is said that of the two groups confronting each other at this time, one has refused to accept the Truth and has become an obstruction for others on the way of God, while the other group has accepted the Truth which had been sent down by God to His servant, Muhammad. Now, God’s final decision is that He has rendered fruitless and vain all the works of the former group and set right the condition and affairs of the latter group.
After this, the Muslims have been given the initial war instructions and they have been reassured of God’s help and guidance: they have been given hope for the best rewards on offering sacrifices in the cause of God and they have been assured that their struggle in the cause of the Truth will not go to waste, but they will be abundantly rewarded both in this world and in the Hereafter.
Furthermore, about the disbelievers it has been said that they are deprived of God’s support and guidance: none of their plans will succeed in their conflict with the believers, and they will meet a most evil fate both in this world and in the Hereafter. They thought they had achieved a great success by driving the Prophet of God out of Makkah, but in fact by this they had hastened their own doom.
After this, the discourse turns to the hypocrites, who were posing to be sincere Muslims before the command to fight was sent down, but were confounded when this command actually came down, and began to conspire with the disbelievers in order to save themselves from the hazards of war. They have been plainly warned to the effect that no act and deed is acceptable to God of those who adopt hypocrisy with regard to Him and His Prophet. There, the basic issue against which all those who profess the Faith are being tried is whether one is on the side of the Truth or Falsehood, whether one’s sympathies are with Islam and the Muslims or with disbelief and the disbelievers, whether one keeps one’s own self and interests dearer or the Truth which one professes to believe in and follow. One who fails in this test is not at all a believer; his Prayer and his Fasting and his discharging of the financial obligation (Zakah) deserve no reward from God.
Then the Muslims have been exhorted not to lose heart for being small in numbers and ill equipped as against the great strength of the disbelievers: they should not show weakness by offering peace to them, which might still further embolden them against Islam and the Muslims, but they should come out with trust in God and clash with the mighty forces of disbelief. God is with the Muslims: they alone shall triumph; and the might of disbelief will be humbled and vanquished.
In conclusion, the Muslims have been invited to spend their wealth in the cause of God. Although at that time they were economically very weak, the problem that they confronted was the very survival of Islam and the Muslims. The importance and delicacy of the problem demanded that the Muslims should not only risk their lives for safeguarding themselves and their Faith from the dominance of disbelief and for exalting God’s Religion but should also expend their economic resources as far as possible in the preparations for war. Therefore, they were clearly warned to the effect: Anyone who adopted a stingy attitude at the time, would not, in fact, harm God at all, but would result in his own destruction, for God does not stand in need of help from men. If one group of men neglected in offering sacrifices in the cause of His Religion, God would remove them and bring another group in its place.
Allah has not mentioned the name of the Prophet "Muhammad" except 4 times in the Qur'an, with this Surah being one of them. Allah does mention in one more instance, the name 'Ahmad' in Surah as-Saff (61:6) as the Prophet prophecised by Jesus.
Manuscripts / Inscriptions
16th Century
16th Century
5th/11th-6th/12th Century
5th/11th-6th/12th Century
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
- Surah Muhammad and Surah al-Fath both have the mention of the name of the Prophet Muhammad (47:2) (48:29).
Prophet Muhammad (saW) - The name "Muhammad" derives from the root letters H-M-D meaning "praise". Words which are derived from the root H-M-D appear 63 times in the Qur'an. The Prophet Muhammad (saw) lived for 63 years. http://www.quran-wiki.com/ayatRoots.php?q=H
Total Word Count per Ayat (shows how many words per Ayat) = 8* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | أ ل ه | 28 | 2851 |
| 2. | ٱلَّذِى | 26 | 1464 |
| 3. | ع م ل | 12 | 360 |
| 4. | ك ف ر | 11 | 525 |
| 5. | أ م ن | 11 | 879 |
| 6. | إِذَا | 7 | 409 |
| 7. | ق و ل | 6 | 1722 |
| 8. | ع ل م | 6 | 854 |
| 9. | س ب ل | 5 | 176 |
| 10. | ن ز ل | 5 | 293 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| أ ل ه | 28 | 2851 |
| ٱلَّذِى | 26 | 1464 |
| ع م ل | 12 | 360 |
| ك ف ر | 11 | 525 |
| أ م ن | 11 | 879 |
| إِذَا | 7 | 409 |
| ق و ل | 6 | 1722 |
| ع ل م | 6 | 854 |
| س ب ل | 5 | 176 |
| ن ز ل | 5 | 293 |
The contents of this Surah testify that it was sent down after the Hijrah at Madinah at the time when the fighting had been enjoined, though active fighting had not yet been undertaken.
The conditions at the time when this Surah was sent down were such that the Muslims were being made the target of persecution and tyranny in Makkah in particular and in Arabia in general, and life had become miserable for them. Although the Muslims had emigrated to the haven of Madinah from every side, the disbelieving Quraysh were not prepared to leave them alone and let them live in peace even there. Thus, the small settlement of Madinah was hemmed in by the enemy, who was bent upon exterminating it completely. The only alternative left with the Muslims were that either they should surrender to the forces of ignorance, giving up their mission of preaching the true Faith, or even following it in their private lives, or should rise to wage a war at the cost of their lives to settle finally and forever whether Islam would stay in Arabia or the creed of ignorance. On this occasion God showed the Muslims the same way of resolution and will, which is the only way for the true believers. He first permitted them to fight in Surah 22: al-Hajj (The Pilgrimage): 39 and then enjoined fighting in Surah 2: al-Baqarah (The Cow): 190. But at that time everyone knew full well what it meant to wage a war in those conditions. There were only a handful of Muslims in Madinah, who could not muster even a thousand soldiers; yet they were being urged to take up the sword and clash against the pagan forces of the whole of Arabia. Then the kind of the weapons needed to equip its soldiers for war could hardly be afforded by the town in which hundreds of emigrants were still homeless and unsettled even by resort to starving its members at a time when it had been boycotted economically by the Arabs on all sides.
- After the previous Surahs threatening the Makkans with punishment, Surah Muhammad is revealed mentioning Battle of Badr which was the first instalment of the punishment. Allah says فَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ ۚ دَمَّرَ اللَّـهُ عَلَيْهِمْ ۖ وَلِلْكَافِرِينَ أَمْثَالُهَا "Have they not traveled through the land and seen how was the end of those before them? Allah destroyed [everything] over them, and for the disbelievers is something comparable." (47:10)
- Allah voids the deeds of the disbelievers.
- The follow Batil [falsehood] (47:3)
- They hate what was revealed by Allah (47:9)
- Showing off and hypocrisy (47:30)
- Cutting of relations is one of the major wrongs and these are cursed by Allah (47:22) (47:23)
- The heart is where tadabbur [reflection] takes place. (47:24)
- The people of Jannah know their homes in Jannah like they know their homes in this world. (47:6)
- In war thoroughly subdue the unbelievers before taking them as prisoners of war.
- If you help the cause of Allah, Allah will help and protect you.
- True believers do not follow their own desires in the matter of religion.
- Allah put the believers to test to know the valiant and the resolute.
- In the case of war Allah is on the side of the true believers.
- Do not be miserly if you are asked to give in the cause of Allah.
Tafsir Zone
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Sayyid Qutb Overview Prologue This surah, Muhammad, was revealed in Madinah. It also goes by another name, al-Qital, meaning 'Fighting'. This secondary title is very apt because fighting is the surah's subject matter providing most of its images and giving it its distinctive beat. It begins with an explanation of the true nature of both the unbelievers and the believers which takes the form of a moral attack on the former and a monologue of praise of the latter. The clear implication is that God is the enemy of the unbelievers and the protector of those who have faith. Furthermore, this is a true fact in God's sight. Thus, the opening of the surah serves as a declaration of war by God against His enemies who are hostile to His faith: "Those who disbelieve and debar others from God's path will have their deeds brought to nothing by Him, whereas those who have faith and do righteous deeds, and believe in what has been revealed to Muhammad, for it is indeed the truth from their Lord He will forgive them their bad deeds and bring them to a happy state. This is because the unbelievers follow falsehood, whereas those who believe follow the truth from their Lord. Thus does God lay down for mankind their rules of conduct." (Verses 1-3) Once this declaration of war against the unbelievers is made, an express, resounding order is given to the believers to join this war against them. This order is followed by an outline of the rules that apply to captives of war once the bloody battle is over: "Now when you meet the unbelievers in battle, smite their necks. Then when you have thoroughly subdued them, bind them firmly. Thereafter, set them free either by an act of grace or against ransom, until war shall lay down its burden." (Verse 4) Added to this order is an explanation about the purpose of fighting and encouragement to the believers to join with it and do well, and a promise of honour for those who fall as martyrs. A further promise of help is given to those who join the fighting in support of God's cause, with an added rejoinder making clear that the unbelievers will be destroyed and their deeds will come to nothing: "Thus [shall it be]. Had God so willed, He could have punished them Himself but it is His will that He tests you all by means of one another. And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them. Believers! If you support [the cause of] God, He will support you and will make your steps firm; but as for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing. This is because they hate what God has bestowed from on high, and thus He causes their deeds to go to waste." (Verses 4-9) A strong warning is issued to the unbelievers, coupled with a declaration from God about His protection of the believers. The unbelievers will, thus, lose all; they will remain weak and lack support from any quarter: "Have they never travelled through the land and seen what was the end of those who lived before their time? God destroyed them utterly. A similar fate awaits the unbelievers. This is because God protects the believers, while the unbelievers have no one to protect them." (Verses 10-11) A further warning singles out the city which drove the Prophet out: "How many cities of greater power than this your city which has driven you out have We destroyed, and they had none to help them." (Verse 13) Having opened with such a strong attack on the unbelievers, the surah adds a varied discourse on faith and unbelief, describing the states of the believers and the unbelievers both in this world and in the life to come. It distinguishes between a believer's enjoyment of goodly things and the way unbelievers enjoy the pleasures of this world in a way that does not differ from that of cattle: "God will indeed admit those who believe and do righteous deeds into gardens through which running waters flow, while those who disbelieve will enjoy their life [in this world] and eat as cattle eat; but the fire shall be their abode." (Verse 12) It describes what the believers will drink in heaven, variously pure water, milk with unaltered taste, delightful wine and pure, clarified honey. These drinks are so plentiful that they flow like rivers. Moreover, they have plenty of every type of fruit, together with God's forgiveness and His being pleased with them. A rhetorical question is then added: "Are they to be compared to those who are to abide in the fire and be given a drink of scalding water that tears their bowels?" (Verse 15) This first round in the ever-raging battle between the believers and the unbelievers over, the surah starts another round with the hypocrites who, together with the Jews in Madinah, represented a danger to the Muslim community. The problem they posed was no less serious than that of the idolaters who were waging open war on Islam from Makkah and its surrounding areas. The events to which the surah refers suggest that it talks about the period that followed the Battle of Badr but prior to the Encounter of the Moat.' The latter heralded a crushing defeat for the Jews and a serious setback for the hypocrites, as explained in our commentary on Surah 33, Volume XIV. References to the hypocrites are made in the same confrontational and fighting manner as the rest of the surah. This is noticeable right from their first mention, which describes how they are absent minded when they sit with the Prophet and its comment that describes them as being far astray, following their desires: "Some of them listen to you, but no sooner do they leave your presence than they [scornfully] say to those endowed with knowledge: 'What is it that he said just now?' Such are the ones whose hearts God has sealed, and who fallow their desires." (Verse 16) They are warned that the Last Hour will inevitably come, and, then, they will not even be able to take heed: "Are they waiting for the Last Hour to come upon them of a sudden? Its portents have already came; but once it has arrived, what benefit will it then be to them if they take heed?" (Verse 18) The surah then describes their panic when they are confronted with an express Quranic order to fight. They have pretended to be believers, and here we see how the surah makes abundantly clear the difference between them and true believers: "The believers say: 'Would that a surah had been revealed.' Yet when a surah of clear import is revealed, and fighting is mentioned in it, you see those who are sick at heart staring at you like one who is about to faint for fear of death." (Verse 20) While they are urged to obey God and His messenger and to be truthful and firm, the surah condemns their behaviour and declares war against them. They are expelled from God's mercy: "Far better for them would be obedience and an appropriate word. Moreover, when fighting is decided upon, it is better for them to be true to God. If you turn away now, is it to be expected of you that you will spread corruption in the land and break your ties of kinship? It is such as these whom God rejects, leaving them deaf and blind." (Verses 20-23) The hypocrites' schemes are exposed: they listen to Satan and befriend the Jews and conspire with them against the believers. Therefore, they are warned about torture that would be inflicted on them at the point of death. They are also warned about exposure within the Muslim community to which they pretend to belong when they are not really part of it. On the contrary, they scheme against it: "Those who turn their backs after guidance has been given to them are seduced by Satan who fills them with false hopes. That is because they say to those who abhor all that God has revealed, 'We will obey you in some matters,' but God knows all their secret schemes. How will they feel when the angels gather them in death, striking their faces and their backs? That is because they follow what incurs God's anger, and hate what pleases Him. Therefore, He will surely make all their deeds come to nothing. Do those who are sick at heart assume that God will never bring their malice to light? Had We so willed, We could have pointed them out to you, and you would have recognised them by their marks; but you will most certainly recognise them by the tone of their speech. God knows all that you people do. Most certainly We shall put you to the proof to see who of you strive hard and remain firm; and We shall test the truth of your assertions." (Verses 25-31) The surah's third and final round again takes up the attack against the unbelievers from among the Quraysh and the Jews: "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) It warns the believers against falling into the same traps as their enemies: "Believers, obey God and obey the messenger, and do not let your deeds come to nothing. Those who disbelieve and debar others from the path of God, and in the end die unbelievers shall not be granted forgiveness by God." (Verses 33-34) They are encouraged to remain firm during the fight: "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) The life of this world is shown to be trivial. Believers are urged to spend some of their money to support God's cause. They are not meant to give away all they have; God knows their human nature and that they would find it too difficult to make such a sacrifice should it be asked of them: "The lift 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. 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) The surah concludes with a note of warning to the Muslims, should they be niggardly, unwilling to spend some of their money for God's cause: "You are called upon to give in God's cause, but some among you will turn out to be niggardly. Whoever is niggardly [in God's cause] is niggardly towards himself. God is the source of all wealth, whereas you are the ones in need. If you turn away, He will substitute other people for you, and they will not be like you." (Verse 38) The air of battle colours the surah from start to finish; it is characteristic of its every section. The ending of its verses sound like heavy bombardments. When such endings are given a softer tone, they seem like swords branded in the air. The images the surah draws are as hard as the words expressing them. When referring to actual fighting, the surah says: "when you meet the unbelievers in battle, smite their necks." (Verse 4) The actual killing and the taking of prisoners is described graphically: "Then when you have thoroughly subdued them, bind them firmly." (Verse 4) The condemnation of the unbelievers is expressed in equally powerful words: "As for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing." (Verse 8) The fate of earlier communities is also documented in a highly resounding way, both in words and connotations: "God destroyed them utterly. A similar fate awaits the unbelievers." (Verse 10) As they are made to suffer in hell the unbelievers are shown as being "given a drink of scalding water that tears their bowels" (Verse 15) Likewise, the state of panic that overtakes the hypocrites is drawn intensely: "you see those who are sick at heart staring at you like one who is about to faint for fear of death." (Verse 20) Even the gentle warning to the believers against turning away is given in the form of a decisive threat: "If you turn away, He will substitute other people for you, and they will not be like you." (Verse 38) Thus we see perfect harmony permeating the surah: its subject matter, images, connotations and rhythm. Overview (Verses 1 - 3) Belief in Muhammad's Revelations The ninth opens with a straightforward attack against the unbelievers, without any introduction or preparatory remarks. These unbelievers, who debar others from God's path, are faced with the prospect of their deeds going astray and ending up with nothing. This applies to all unbelievers whether they are those who debar others on their own initiative, or they themselves are debarred and then debar others from God's path. At the outset, the surah gives us a sense of deeds being animated, physically on the move, but their movements are erroneous, far astray, and without any defining goal. The result brings utter loss and destruction. Such animation is employed to provide an image of a battle in which the deeds separate themselves from the people who perform them: the result is that both go further astray from each other, and all ends in ruin. These deeds that are brought to nothing may refer, in particular, to the ones that the unbelievers hoped would bring them good results; in other words, they appeared to them as good deeds. However, a good deed that is not based on faith loses its value; its goodness is superficial. What is important is the motive that gives rise to the deed, not the form of the deed. Even if the motive is good, unless it relies on faith it may be only temporary or the result of sudden impulse. Faith, on the other hand, links all man's actions and feelings to a solid base. This gives deeds their meaning and aim, bringing them consistency and ensuring that their effects are in line with the Divine system that links all parts of the universe together. Thus, every action is seen to contribute to the overall progress of the universe, fulfilling a role and serving an end. On the other side stand "those who have faith and do righteous deeds, and believe in what has been revealed to Muhammad, for it is indeed the truth from their Lord." (Verse 2) These people are described as having faith, which certainly includes believing in Muhammad's revelations, but this aspect of belief is specifically highlighted in order to give it prominence since "it is indeed the truth from their Lord." Faith that is established in one's heart and conscience must be accompanied by action that is clearly seen in life. Such action is the fruit of faith that indicates its presence. Such people have a special status: "He will forgive them their bad deeds." (Verse 2) This contrasts with what happens to the deeds of the unbelievers: they go astray, even though they may initially seem to be good. Thus, while even good deeds done by unbelievers end up in nothing, the bad deeds of the believers are forgiven. The contrast here is perfect and absolute, emphasising the value of faith in God's sight and in real life. Yet their reward goes further than this as God will "bring them to a happy state." (Verse 2) This is a great blessing which is second to faith in importance and effect. The verse gives here connotations of perfect comfort, assurance, peace and happiness. When a person is in such a happy state, his thoughts are sound, his heart is reassured, his feelings are at ease, and his soul enjoys a sense of peace and security. What other blessing would anyone want? Why do things go in these two opposite directions? There is no question of favouritism or coincidence in all this. Instead, it all relies on the fundamental law upon which the universe was established when God created the heavens and the earth in accordance with the truth, making the truth its basic foundation: "This is because the unbelievers follow falsehood, whereas those who believe follow the truth from their Lord." (Verse 3) Falsehood cannot put down deep roots in the universe. Therefore, it ends up in nothing, as does everything founded upon it. Since the unbelievers follow falsehood, their deeds go astray and are brought to nothing. By contrast, the truth is the foundation on which the structure of the universe is built. Therefore, everything related to it stays on. Since the believers follow the truth from their Lord, He will forgive them their sins and bring them to a happy state. It is all clear, based on solid principles. "Thus does God lay down for mankind their rules of conduct." (Verse 3) The believers are clear about these rules, they know the basis around which they should make their choices. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 3) Belief in Muhammad's Revelations The ninth opens with a straightforward attack against the unbelievers, without any introduction or preparatory remarks. These unbelievers, who debar others from God's path, are faced with the prospect of their deeds going astray and ending up with nothing. This applies to all unbelievers whether they are those who debar others on their own initiative, or they themselves are debarred and then debar others from God's path. At the outset, the surah gives us a sense of deeds being animated, physically on the move, but their movements are erroneous, far astray, and without any defining goal. The result brings utter loss and destruction. Such animation is employed to provide an image of a battle in which the deeds separate themselves from the people who perform them: the result is that both go further astray from each other, and all ends in ruin. These deeds that are brought to nothing may refer, in particular, to the ones that the unbelievers hoped would bring them good results; in other words, they appeared to them as good deeds. However, a good deed that is not based on faith loses its value; its goodness is superficial. What is important is the motive that gives rise to the deed, not the form of the deed. Even if the motive is good, unless it relies on faith it may be only temporary or the result of sudden impulse. Faith, on the other hand, links all man's actions and feelings to a solid base. This gives deeds their meaning and aim, bringing them consistency and ensuring that their effects are in line with the Divine system that links all parts of the universe together. Thus, every action is seen to contribute to the overall progress of the universe, fulfilling a role and serving an end. On the other side stand "those who have faith and do righteous deeds, and believe in what has been revealed to Muhammad, for it is indeed the truth from their Lord." (Verse 2) These people are described as having faith, which certainly includes believing in Muhammad's revelations, but this aspect of belief is specifically highlighted in order to give it prominence since "it is indeed the truth from their Lord." Faith that is established in one's heart and conscience must be accompanied by action that is clearly seen in life. Such action is the fruit of faith that indicates its presence. Such people have a special status: "He will forgive them their bad deeds." (Verse 2) This contrasts with what happens to the deeds of the unbelievers: they go astray, even though they may initially seem to be good. Thus, while even good deeds done by unbelievers end up in nothing, the bad deeds of the believers are forgiven. The contrast here is perfect and absolute, emphasising the value of faith in God's sight and in real life. Yet their reward goes further than this as God will "bring them to a happy state." (Verse 2) This is a great blessing which is second to faith in importance and effect. The verse gives here connotations of perfect comfort, assurance, peace and happiness. When a person is in such a happy state, his thoughts are sound, his heart is reassured, his feelings are at ease, and his soul enjoys a sense of peace and security. What other blessing would anyone want? Why do things go in these two opposite directions? There is no question of favouritism or coincidence in all this. Instead, it all relies on the fundamental law upon which the universe was established when God created the heavens and the earth in accordance with the truth, making the truth its basic foundation: "This is because the unbelievers follow falsehood, whereas those who believe follow the truth from their Lord." (Verse 3) Falsehood cannot put down deep roots in the universe. Therefore, it ends up in nothing, as does everything founded upon it. Since the unbelievers follow falsehood, their deeds go astray and are brought to nothing. By contrast, the truth is the foundation on which the structure of the universe is built. Therefore, everything related to it stays on. Since the believers follow the truth from their Lord, He will forgive them their sins and bring them to a happy state. It is all clear, based on solid principles. "Thus does God lay down for mankind their rules of conduct." (Verse 3) The believers are clear about these rules, they know the basis around which they should make their choices. |
- Surah 47. Muhammad - Saad al Ghamidi https://www.youtube.com/watch?v=3nb1mRj8P24&index=47&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 47. Muhammad Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=0dwbiwRZkbM&index=47&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 47. Muhammad Muhammad Al Luhaydan https://www.youtube.com/watch?v=Zv7-u1K-Hag&index=47&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Idris Akbar Surah Muhammad https://www.youtube.com/watch?v=TgB-8rnSPAw
- Surah 47. Muhammad muhammad Minshawi https://www.youtube.com/watch?v=G5YfFO-jPi8&index=47&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
