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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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 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. |
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 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 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. |
- 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
