النص المفهرس

41
Sūrah Muhammad: 47 : 4 - 11
be rewarded in the next world. As opposed to the case of the infidels, this
verse asserts that those who sacrificed their lives to acquire the glorious
privilege of a martyr in the cause of Allah - Allah will never imprint their
works with irreverence, profanity or damnation. Even if they did commit
sins, their sins will not have a negative impact on their good actions. In
fact, often these good deeds of theirs will serve as an expiation for their
sins.
He will guide them, and will set aright their state of) سَيَهُدِيُهِمُ وَيُصْلِحُ بَالَهُمُ
affairs - 47:5). This sentence refers to two of Allah's bounties: First, He
will steer them by His guidance; and secondly, He will improve their
conditions. The word "state of affairs" includes the conditions of both the
worlds - those of this world and those of the Hereafter. Even if a Muslim
did not acquire the glorious privilege of a martyr in this world, he too will
receive the reward of a martyr; and in the Hereafter he will be spared the
torment of the grave and the anxiety of resurrection. If he violated the
rights of some human beings, Allah will take upon Himself the
responsibility of vindicating him and clearing him of all blame. Steering
them by His guidance through the Holy Prophet
means causing them
to reach their desired destination which is the Paradise. The Qur'an says
that the inmates of Paradise, having entered the gardens of Paradise, will
show their gratitude to Allah by saying:
الْحَمُدُ لِلْهِ الَّذِىُ هذامنًا لِهذَا
"All praise to Allah who has led us unto this. [7:43].
and will admit them to the Paradise He has) وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمُ
identified for them. - 47:6). This is the third bounty of Allah. He will not
only admit them into Paradise but will identify for them the gardens of
bliss and will make them familiar with such bounties as houris and
mansions in a way that it would seem to them that they have been living
there since eternity. If such an acquaintance was not made, Paradise
would have seemed a strange world. It would have taken them time to
find their abode, to accustom themselves with the new environment, and
they would not overcome the sense of unfamiliarity for a period of time.
Abu Hurayrah 4
reports that the Messenger of Allah
said: "By
Him who sent me with the religion of Truth! As you are closely familiar
with your wives and homes in this world, so you will know your abode

42
Sūrah Muhammad: 47 : 12 - 15
and your wives of Paradise - rather even better. Some reports of Hadith
tell us that an angel will be appointed for every single inmate of Paradise
who will introduce them to their abode and wives in Paradise. Allah
knows best.
.And [ready] for [these] disbelievers are the likes thereof) وَلِلْكَفِرِيْنَ آَمْثَالُهَا
- 47:10). Grammatically, the article "alif lam" in al-kafirina" in this
context is used to indicate some specific disbelievers, and refers to the
infidels of Makkah. The purpose of this sentence is to warn them: as the
previous generations were punished for their iniquity, so will you meet
similar fate for your iniquitous behavior. Do not be unconcerned!
As for the disbelievers, there is no supporter for) وَأَنَّ الْكَفِرِيْنَ لَا مَوْلىْ لَهُمُ
them. - 47:11). The word "y "mawla" is used in several different senses.
One of its meanings is "protector" or "supporter". This is the sense in
which it is used here. Another sense of the word is "owner/master". In
Qur an [10:30] we come across:ِّرُدُّوا إِلَى اللَّهِ مَوْلِئُهُمُ الْحَق "They will be returned to
Allah, their Master, the Truth" (10:30). In this phrase, Allah is called the
"mawla" of the infidels, that is, their Master / Owner because the
mastership / ownership of Allah extends over all - the believers as well as
the non-believers; without any exclusion.
Verses 12 - 15
إِنَّ اللهَ يُدْخِلُ الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحَتِ جَنْتٍ تَجْرِئُ مِنْ
تَحْتِهَا الْأَنْهُ، وَالَّذِيْنَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُوْنَ كَمَا تَأْكُلُ الْأَنْعَامُ
وَالنَّارُ مَثْوَى لَّهُمْ ﴿١٢) وَكَيِّنُ مِّنُ قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّنْ قَرْيَتِكَ
الَّتِىِّ أَخْرَ جَتُكَ ، أَهْلَكُنُهُمُ فَلَا نَاصِرَ لَهُمُ ﴿١٣) أَفَمَنُ كَانَ عَلى بَيَّةِ
مِنْ رَّبِّهِ كَمَنُ زُيِّنَ لَهُ سُؤْءُ عَمَلِهِ وَاتَّبَعُوْآ ◌َهُوَآءَ هُمُ ﴿١٤﴾ مَثَلُ الْجَنَّةِ
الَّتِىُ وُعِدَ الْمُتَّقُونَ * فِيُهَآ أَنْهُرٌ مِّنُ مَّآءٍ غَيْرِا ◌ِنٍ ، وَأَنْهُرٌ مِّنُ لَّبَنٍ لَّمُ
يَتَغَيَّرُ طَعُمُهُ، وَأَنْهُرٌ مِّنُ خَمْرٍ لَّذَّةٍ لِّلشْرِبِينَ، وَأَنْهَرٌ مِنُ عَسَلٍ مُّصَفَّى
﴿ وَلَهُمْ فِيْهَا مِنْ كُلِّ الثَّمَرَتِ وَمَغْفِرَةٌ مِّنْ رَّبِّهِمُ، كَمَنُ هُوَ خَالِدٌ فِى

43
Surah Muhammad: 47 : 12 - 15
النَّارِ وَسُقُوا مَآءٍ حَمِيْمًا فَقَطَّعَ أَمْعَاءَ هُمْ ﴿١٥)
Surely, Allah will admit those who believe and do good
deeds to the gardens beneath which rivers flow. And
those who disbelieve enjoy (the worldly life), and eat as
cattle eat, and the Fire is the final abode for them. [12]
And how many a town, stronger in might than your town
that has expelled you, have We destroyed! Then, there
was none to help them. [13] Then, can one who holds on
to a clear proof from his Lord be like those for whom
their evil deeds are beautified, and who followed their
desires? [14] (Here is) a description of the Paradise that is
promised for the God-fearing! In it there are rivers of
water, never spoiling, and rivers of milk the taste of
which would not go bad, and rivers of wine, delicious to
the drinkers, and rivers of honey, fully purified. And for
them there are all sorts of fruits, and forgiveness from
their Lord. Are they like those who will live in Fire
forever, and will be given boiling water to drink, and it
will tear their bowels into pieces. [15]
Commentary
Essential Characteristics of Paradise
Verse sixteen mentions four kinds of favours and blessings in the next
world, that is, rivers of pure water, rivers of milk of which the taste does
not change, rivers of wine which gives delight and rivers of purified
honey which will be given to the righteous in plenty.
Worldly waters become polluted by getting mixed with earth,
vegetation and other adulterating substances which make them stink.
But in Paradise, there will be rivers having un-pollutable water. The river
of pure, clean water that will not go bad in taste, smell or colour, (and will
flow uninterruptedly without layers of dregs, scum or any other
unpleasant- looking substances).
Milk, in this world, is secreted by the mammary glands of female
mammals, such as the cow's udders or the breasts of the human female,
and soon it starts to deteriorate. In Paradise it will flow in rivers and the
Heavenly milk will never be spoilt. Its taste will be eternally delicious,
relishing and delightful.
Worldly wine has a foul smell and a bitter taste, (though the ones

44
Surah Muhammad: 47 : 16 - 18
addict to it do not feel its bitterness, being accustomed to it). But the
Heavenly wine will give endless delight to the drinker. In Surah
لَافِيُهَا غَوْلٌ وَلَاهُمْ As-Saffat [37:47] the Qur'an describes the Heavenly wine as
SR G's : "which has no headache in it, nor from it will they be
intoxicated."
Honey, in this world, is the secretion derived principally from the
nectaries of flowers, from which it is extracted by bees in the form of
nectar and deposited in their honey-sacs, where it undergoes a certain
change prior to storage in the cells of the comb. When it is ripe, that is, it
has become sufficiently thick by evaporation, it may now be extracted or
thrown from the honey-comb by centrifugal force or by gravity. When it is
so extracted, it needs to be clarified of the accompanying particles of wax,
scum and other unwanted substances. However, the honey in Paradise
will be pure and clean and will be available amply, as rivers of honey will
flow uninterruptedly without layers of dregs, scum or any other
unpleasant-looking substances.
All four kinds of rivers - of water, milk, wine and honey - are used in
their primary senses. There is no need to apply them unnecessarily in
their figurative sense. However, it is obvious that the bounties of Paradise
cannot be compared to things of this world. The taste and quality of the
bounties of Paradise will be unique and can only be experienced in the
gardens of Paradise.
Verses 16 - 18
وَمِنْهُمُ مَّنْ يَّسْتَمِعُ إِلَيْكَ حَتّى إِذَا خَرَجُوْا مِنْ عِنْدِكَ قَالُوا لِلَّذِيْنَ
أُوتُوا الْعِلْمَ مَاذَا قَالَ انِفًا ند أُولَئِكَ الَّذِيْنَ طَبَعَ اللهُ عَلَى قُلُوبِهِمُ
وَاتَّبَعُوْا أَهُوَآءَهُمُ ﴿١٦﴾ وَالَّذِيْنَ اهْتَدَوْا زَادَهُمُ هُدِّى وَّائِهُمْ تَقُوْهُمْ
﴿١٧﴾ فَهَلْ يَنْظُرُونَ إِلَّ السَّاعَةَ أَنْ تَأْتِيَهُمُ بَغْتَةً، فَقَدُ جَاءَ أَشْرَاطُهَا ]
فَنَّى لَهُمْ إِذَا جَآءَ تُهُمُ ذِكُرَنُهُمُ ﴿١٨﴾
And among them there are ones who (pretend to) give
ear to you, until when they go out from your presence,
they say to those who have been given knowledge, "What
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Surah Muhammad: 47 : 16 - 18
did he say just now?" Those are the ones on whose
hearts Allah has put a seal, and they have followed
their desires. [16] As for those who have adopted right
path, Allah improves them in guidance, and gives them
their piety. [17] They are waiting for nothing but the
Hour that it should come upon them suddenly. So, its
signs have already come. Then, once it will come upon
them, how would they have an opportunity to accept
the advice (already) given to them? [18]
Commentary
The lexical item List "ashrat" occurring in this passage means "signs".
The portents of the last Hour starts with the very advent of
Khatam-un-Nabiyyin [the Last of the Holy Prophets] as the end of the
Holy Prophethood is the sign of the approach of the last Hour. The
miracle of the splitting of the moon by the Holy Prophet
has been
described thus in the Holy Qur'an [54:1]:ُاِقْتَرَبَتِ السَّاعَة "The hour has drawn
near and the moon has split." - indicating that this miracle is also one of
the signs of the last Hour. These are initial portents of the Hour which
appeared at the time of the revelation of the Qur'an. Besides, there are
many other portents that have been predicted in authentic Ahadith, one
of which is reported by Anas 4
in which he says that I have heard the
Messenger of Allah
say: "Among the signs of the last hour is the
removal of knowledge, abundance of ignorance, the prevalence of
fornication, the prevalence of wine-drinking, the small number of men
and the large number of women so that fifty women will have one man to
look after them". (Bukhari and Muslim) A version has "knowledge will
dwindle and ignorance will be widespread."
Abu Hurayrah 4% reports Allah's Messenger
s as saying: "When the
spoils of war are taken as personal wealth, property given in trust is
treated as spoil, zakah is treated as a fine, learning is acquired for other
than religious purpose, a man obeys his wife and is undutiful towards his
mother, brings his friend near and drives his father far off, voices are
raised in the mosques, the most wicked member of a tribe becomes its
ruler, the most worthless member of a people becomes its leader, a man is
honored through fear of the evil he may do, singing-girls and
stringed-instruments make their appearance, wines are drunk, and the
last members of this community curse the earlier ones, look at that time
for a violent wind, an earthquake, being swallowed up by the earth,

46
Surah Muhammad: 47 : 19
metamorphosis, pelting rain, and signs following one another like bits of a
necklace falling one after the other when its string is cut. (Tirmidhi)
Verse 19
فَاعْلَمُ أَنَّ لَا إِلهَ إِلَّ اللَّهُ وَاسْتَغُفِرُ لِذَانْبِكَ وَلِلْمُؤْمِنِيْنَ وَالْمُؤْمِنْتِ ◌ُ
وَاللهُ يَعْلَمُ مُتَقَلَّبِكُمْ وَمَثُونُكُمْ ﴿
2
So, know for sure that there is no god but Allah, and
seek forgiveness for your fault, and for (the faults of)
the believing men and believing women. And Allah
knows your moving from place to place and your
permanent abode. [19]
Commentary
In this verse the address is to the Holy Prophet
g and he is, through
an imperative verb, commanded to know that there is no object of worship
besides Allah. It is quite obvious that every Muslim has the knowledge of
this - let alone the leader of the Holy Prophets
who should have its
knowledge more profoundly. Then why is he enjoined to acquire this
knowledge? There can be two responses to this question: it can either
mean that the Holy Prophet
is enjoined to be steadfast in his worship
of Allah or it could mean that he must fulfill the demands of his
knowledge. Qurtubi cites the incident of Sufyan Ibn 'Uyaynah , d'li ,
who was asked about the significance of knowledge, he replied: Did you
not read verse 19 of Surah Muhammad : ◌َفَاعْلَمُ أَنَّهُ لا إِلهَ إِلَّ اللَّهُ وَاسْتَغُفِرُ لِذَانُبك "So,
know for sure (O Holy Prophet
that there is no god but Allah, and
seek forgiveness for your fault. It is required in this verse that knowledge
should be acquired before action. Similarly, on other occasions in the
Qur'an, first it is enjoined to acquire knowledge and then to fulfil its
corresponding demands. For example, in [57:20] the Holy Qur'an has said,
Know that the present life is but a sport and a" إِعْلَمُوا إِنَّمَا الْحِيْوةُ الدُّنْيَا لَعِبٌ وَلَهُوٌ
diversion ... "Then it was said, ◌ْسَابِقُوا إِلى مَغْفِرَةٍ مِنْ رَّبِّكُم "Race to forgiveness
from your Lord (57:21)". In Surah Anfal, (verse ) the Qur'an says: wedler,
ـ آَمُوَالُكُمْ وَأَوْلاَدُّكُمْ فِتْنَةُ
"Know that your wealth and children are a trial ... " The demand of
this knowledge is mentioned in Surah At-Taghabun (Verse 14): 1 ;; 1-0
" ... so be fearful of Him.". Thus on these occasions first the knowledge of
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47
Surah Muhammad: 47 : 19
different things are imparted, and then it is enjoined to fulfil the demands
of that knowledge.
In this context, although the Holy Prophet
had prior knowledge of
the Oneness of Allah, the injunction here is for the Holy Prophet
to
fulfil the demand of this fundamental knowledge, that is, "َوَاسْتَغْفِرُ لِذَنْبُك and
ask forgiveness for your faults (47:19)". The Holy Prophet
is infallible
and immune from sin, and therefore the possibility that he would commit
sins is unthinkable. Despite this, the possibility of Allah's Holy Prophets
committing misjudgment in Ijtihad cannot be ruled out. But, according
to the sacred law, such mistakes are not regarded as sins. In fact, they are
rewarded, though the prophets (Je are told about the correct
position, and keeping in view the high status of the prophets, such
mistakes too are sometimes referred to as "dhanb" (fault or sin), as for
instance in Surah 'Abasa [80] the Holy Prophets] was criticized for his
misjudgment. The details will be set out when discussing that Surah. The
error of judgement referred to in that Surah was not really a sin. In fact,
a reward was promised to him for that, but because it was not in
conformity with his high status, Allah Ta'ala expressed His dislike. This
type of "dhanb" (fault) is referred to in the current verse.
Note
Sayyidnā Abu Bakr Siddiq 4% reports that Allah's Messenger % said:
Recite JU Wi J y la-ilaha-illallah and Jal istighfar frequently because
Iblis (Satan) says, 'I got people involved in sins and destroyed them, but
they destroyed me by reciting illallah, so I got them involved in false and
baseless thoughts and notions which they pursue as true, authentic and
righteous, (for instance, the common religious innovations (bid'at),
because they treat them as righteous,) hence, they do not feel any need to
repent for their practice of innovations.
last line (your moving from place to place and your ,مُتَقَلََّكُمْ وَمَثْوِىكُمْ
permanent abode.) The word las mutagallab lexically means "turning
around or turning over". The word mathwa means "permanent resting
place ". It is open to several interpretations. As a result, the commentators
have assigned different meanings to the phrase. As a matter of fact, all
the meanings attached to the phrase are correct, sound, authentic and
true, because human beings are confronted by two types of conditions: in

48
Surah Muhammad: 47 : 20 - 31
the one case their involvement in something is temporary, and in the
other case it is permanent. Likewise, in some places man's stay is
temporary and in other places it is permanent. In the concluding phrase
of the current verse, the word las mutagallab has been used to describe
"temporary" and s'& mathwa is used to describe "permanent". Thus this
verse signifies that Allah is fully aware of all conditions of human beings.
Verses 20 - 31
وَيَقُوُلُ الَّذِيْنَ آمَنُوا لَوْلَا نُزِّلَتُ سُوْرَةٌ فَإِذَا أُنْزِلَتُ سُوْرَةٌ مُّحْكَمَةٌ
وَّذُكِرَ فِيْهَا الْقِتَالُ ٧ رَأَيْتَ الَّذِيْنَ فِىُ قُلُوُبِهِمُ مَّرَضٌ يَّنْظُرُوْنَ إِلَيْكَ
نَظَرَ الْمَغُشِيِّ عَلَيْهِ مِنَ الْمَوْتِ ، فَأَوْلِى لَهُمُ ﴿٤﴾ طَاعَةٌ وَقَوُلٌ
ـمَّعُرُوْفٌ عَنْ فَإِذَا عَزَمَ الْأَمْرُ نَ فَلَوْ صَدَقُوا اللهَ لَكَانَ خَيْرًا لَّهُمُ ﴿أَ﴾
فَهَلُ عَسَيْتُمْ إِنْ تَوَلَيْتُمُ أَنْ تُفْسِدُوْا فِى الْأَرْضِ وَتُقَطِّعُوْآْ أَرْحَامَكُمْ
﴿٢٢﴾ أُولَئِكَ الَّذِيْنَ لَعَنَهُمُ اللهُ فَصَمَّهُمْ وَأَعْمَّى أَبْصَارَهُمُ ﴿٢٣﴾
أَفَلَا يَتَدَ بَرُوْنَ الْقُرْآنَ أَمْ عَلَىْ قُلُوبٍ أَقْفَالُهَا ﴿٢٤﴾ إِنَّ الَّذِيْنَ ارْتَدُّوا
عَلىّ ادْبَارِهِمُ مِّنُ بَعْدِ مَا تَبَيِّنَ لَهُمُ الْهُدَى " الشَّيْطُنُ سَوَّلَ لَهُمُ+
وَأَمْلِىْ لَهُمُ ﴿٢٠﴾ ذلِكَ بِنَّهُمْ قَالُوا لِلَّذِيْنَ كَرِهُوا مَا نَزَّلَ اللَّهُ
سَنُطِيْعُكُمْ فِىُ بَعْضِ الْآَمْرِ، وَاللّهُ يَعْلَمُ إِسْرَارَهُمُ ﴿٢٦﴾ فَكَيُفَ إِذَا
تَوَقَّتُهُمُ الْمَلَئِكَةُ يَضْرِبُوْنَ وُجُوْهَهُمُ وَأَدْبَارَهُمُ ﴿٢٧﴾ ذلِكَ بِأَنَّهُمُ
اتَّبَعُوا مَآ أَسْخَطَ اللّهَ وَكَرِهُوْا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمُ ﴿٢٨﴾ آَمُ
حَسِبَ الَّذِيْنَ فِى قُلُوبِهِمُ مَّرَضٌ أَنْ لَّنْ يُخْرِجَ اللَّهُ أَضْغَانَهُمُ ﴿٢٩﴾
وَلَوْنَشَآءُ لَاَرَيُنْكَهُمُ فَلَعَرَفْتَهُمُ بِيُمْهُمْ ، وَلَتَعْرِفَنَّهُمْ فِىُ لَحْنٍ
الْقَوْلِ، وَاللَّهُ يَعْلَمُ أَعْمَالَكُمْ ﴿٣٠﴾ وَلَنَبْلُوَنَّكُمُ حَتَّى نَعْلَمَ
الْمُجْهِدِيْنَ مِنْكُمُ وَالصُّبِرِيْنَ * وَنَبْلُوَا آَخْبَارَكُمْ ﴿٣١﴾
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49
Surah Muhammad: 47 : 20 - 31
And the believers say, "Why has a (new) surah not been
revealed?" Then, once an operative surah is sent down,
and fighting (in Allah's way) is mentioned in it, you
notice those who have disease in their hearts, looking
to you like one who is faint because of death. So,
destruction is very close to them. [20] The (reality of
their) obedience and (truthfulness of their) speech is
fully known (as being mere deception). So, had they
been truthful to Allah, once the matter had become
serious, it would have been much better for them. [21]
So, (O hypocrites,) do you not apprehend that, in case
you turn away (from Jihad), you will spread disorder in
the land, and will sever your ties of kinship? Those are
the ones whom Allah has cursed; so He has made them
deaf, and made their eyes blind. [23] Then, do they not
give serious thought to the Qur'an, or do they have
locks on their hearts? [24] Surely those who turn back
after the guidance has appeared to them clearly, it is
Satan who has tempted them and involved them in
far-fetched fancies. [25] That is because they say to
those who hate that which Allah has revealed, "We will
obey you in some respects." And Allah knows their
secret talk. [26] So, how (will it be) when the angels will
exact their souls, smiting their faces and their backs.
[27] That is because they followed that which has
angered Allah, and they disliked His pleasure; therefore
He has nullified their deeds. [28] Do those having disease
in their hearts rather think that Allah will never
expose their grudges (against Islam)? [29] And if We will,
We would show them to you, so as you would definitely
recognize them by their features. And (still) you will
recognize them by the tone of (their) speech. And Allah
knows (all) your deeds. [30] And We will certainly test
you until We know those of you who carry out Jihad
(struggle in Allah's way) and observe patience, and
until We check the reports about you. [31]
Commentary
muhkamah lexically مُحْكَمَةٌ an operative surah): The word) سُورَةٌ مُحُكَمَةٌ
means "firm". In this lexical sense, every surah is muhkam, but here it is
used in its technical sense. In the technical parlance of the sacred law, the
term muhkam is used as an antonym of mansukh, ("abrogated"). Here the
word Surah has been qualified by the adjective mukamah so that the
eagerness of the believers for a new Surah is understandable only when
it embodies an operative divine commandment that is not abrogated.

50
Surah Muhammad: 47 : 20 - 31
Qatadah 45% says that all Surahs which contain the injunctions of Jihad
and Qital are operative and not abrogated. As the main objective of this
Surah is to enjoin fighting and to persuade people to carry out the
injunction, the adjectival phrase is: Surah muhkamah - indicating the
injunction of Jihad. (Qurtubi)
" L' (So, destruction is very close to them - 47:20] The Arabic word
used in the text, according to Asma'I, means that the causes of destruction
have approached or drawn near to them (Qurtubi).
So, [O hypocrites,] do you) فَهَلُ عَسَيْتُمُ إِنُ تَوَلَّيْتُمُ أَنْ تُفُسِدُوا فِى الْأَرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمُ
not apprehend that, in case you turn away (from Jihad), you will spread
disorder in the land, and will sever your ties of kinship? - 47:22). The word
Us 'tawalla' used in the text lexically has two senses: it could mean I'rad,
that is, "turning away" and it could also mean to be placed in authority
over the people. Some of the commentators of the Qur'an assigned the
first meaning to this word in the context of this verse, and Abu Hayyan in
his Al-Bahr-ul-Muhit prefers this interpretation, (and the translation
given above is based on it.) From this point of view the meaning of the
verse would be: If you turned away from Jihad [struggling in the cause of
Allah] and other injunctions of Shari'ah, you would return to the ancient
system of ignorance which Islam has abolished. In the Pre-Islamic Days,
according to the practices of jahiliyyah, for centuries they caused
corruption and severed ties of kinship. For example, they practiced
injustice; they cut each other's throat; one tribe attacked another tribe;
they committed carnage and massacre; and they buried alive their
daughters with their own hands. Islam abolished and wiped out all these
and other heinous practices of the Days of Ignorance. In order to wipe out
these heinous crimes of those days, Islam enjoined Jihad which
apparently seems to be bloodshed, but in reality it is analogous to
amputation of the diseased limb of a body, so that the rest of the body
may remain healthy. Jihad establishes justice and equity and maintains
ties of kinship and relationship.
Ruh-ul-Ma'ani, Qurtubi and others take the second meaning of the
word tawalli in this context, that is, to be placed in authority over people.
From this point of view, the meaning of the verse would be: if your
ambitions of being placed in authority over people and the affairs of the
world are entrusted to you whilst you are morally unhealthy, you would
othe
kins
from
the :
Islan
:
1
1
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51
Surah Muhammad: 47 : 20 - 31
cause corruption in the land and cut off ties of kinship and relationship.
Strict Maintenance of Kinship Ties
The word (L'l'arham' is the plural of >5 'rahim' (womb). This is a
receptacle or repository in the mother where the young humans are
conceived, held, protected and developed before birth. Because that is the
source of all relationships and kinship, it is idiomatically used in the sense
of human relationship and kinship. Tafsir Ruh-ul-Ma'ani, on this
occasion, has explained in detail the relations covered by the term dhawil
arham or arham. Islam has laid great stress on fulfilling the rights of
relationship. Bukhari records a Hadith on the authority of Sayyidna Abu
Hurairah 4% and two other Companions to the effect that whoever
maintains good relations with the kith and kin Allah will keep good
relations with him, but whoever severs his bonds of kinship, Allah too will
sever His relations with him. This Hadith indicates how important it is to
treat relatives kindly in terms of words, deeds and wealth. In the same
Hadith, Abu Hurairah
refers to the verse under discussion [47:22] and
says "Read it if you wish to". In another Tradition, the Holy Prophet & is
reported to have said that there is a sin for which one will be punished,
not only in the Hereafter, but also in this world, that is, ... breaking
kinship bonds. In Thawban 4
Hadith, the Holy Prophet
is reported to
have said: "Whoever wishes to have his life prolonged and his sustenance
blessed should treat his relatives kindly." We come across the following
Hadith in Bukharī:
ليس الواصل بالمكافى ولكنّ الواصل الذى اذا قطعت رحمه وصلها
"The person who perfectly maintains the ties of kinship is not
the one who does it because he gets recompensed by his
relatives for being kind and good to them, but the one who
truly maintains the bonds of kinship is he who treats his
kinsmen fairly, even though others have severed the ties of
kinship with him." (Ibn Kathir)
Those are the ones whom Allah has cursed - 47:23) In) أُوْلَئِكَ الَّذِيْنَ لَعَنَهُمُ اللهُ
other words, people who cause corruption in the land and break bonds of
kinship have been cursed by Allah, that is, Allah has driven them away
from His mercy. On the basis of this verse, Sayyidna 'Umar
regarded
the sale of ummul-walad unlawful. Ummul-walad is a term used in
Islamic law for a female slave who has borne a child to her master, and

52
Surah Muhammad: 47 : 20 - 31
who is consequently free at his death. Thus the sale of the mother would
result in separating the child from the mother, and this would lead to
severing kinship tie between mother and child which necessitates the
curse of Allah. Therefore, the sale of ummul-walad was declared
unlawful 23.
Law Relating to Cursing a Particular Person: The Issue of
Cursing Yazid
When 'Abdullah asked his father Imam Ahmad about the
permissibility of cursing Yazid, the Imam replied: "Why should we not
curse a person whom Allah has cursed in the Qur'an?" 'Abdullah said that
he read the Qur'an in its entirety but he did not find Yazid is cursed
anywhere. The father recited the present verse and said, 'Who could be
worse than Yazid in breaking up relationships? He did not even care for
the Holy Prophet's
relations.' However, majority of the Ummah hold
the view that it is not permissible to curse any particular person unless we
know for sure that he died in the state of disbelief. We can nevertheless
use cursing phrase with general characteristics, such as curse of Allah be
upon the liars, curse of Allah be upon the mischief-makers, and curse of
Allah be upon the breaker of kinship]. Ruh-ul-Ma'ani on this occasion has
discussed this issue elaborately.
or do they have locks on their hearts? - 47:24) The) آَمُ عَلى قُلُوبٍ أَقْفَالُهَا
meaning of this phrase is synonymous with similar phrases in other
verses of the Qur'an where words like khatm or tab' "[Allah] has set a seal
[on their hearts] have been used to describe how the disbelievers refuse to
employ their hearts for the comprehension of truth, as a natural
consequence their capacities to distinguish right from wrong have become
atrophied. Carelessly, committing sins all the time is the main cause of
this. Allah forbid!
it is Satan who has tempted them and involved) الشَّيْطنُ سَوَّلَ لَهُمُ ﴿ وَآَمُلىْ لَهُمُ
them in far-fetched fancies. - 47:25). In this sentence, two acts have been
ascribed to the devil: - taswil [meaning the act of decking out evil works
fair to some people, and imla' meaning the act of giving respite. First, he
made their evil works look good and beautiful to them, and then
prolonged their false hopes which will never be fulfilled.
Do those having disease in) آمُ حَسِبَ الَّذِيْنَ فِى قُلُوبِهِمْ مَّرَضٌ أَنْ لَّنْ يُخْرِجَ اللّهُ أَضْغَانَهُمُ

53
Surah Muhammad: 47 : 20 - 31
their hearts rather think that Allah will never expose their grudges
[against Islam]? - 47:29)" The word adghan is the plural of dighn which
means secret enmity, rancour, malice or spite. This verse was revealed in
connection with hypocrites to expose their bitter hatred and rancour
against Islam which they were hiding in their hearts. Outwardly, they
expressed their love for the Holy Prophet
and inwardly they harbored
violent hatred and enmity for him. They knew that Allah is the knower of
the unseen, yet they were not concerned that He would expose their inner
secret and covert enmity to the people. Ibn Kathir says in Surah Bara'ah
that Allah has described their works, actions and activities which expose
their hypocrisy and they would be identified as hypocrites. Therefore,
another name of that Surah is fadihah meaning exposing to shame or
disgrace, because specific qualities of the hypocrites are set out in it.
,And if We will, We would show them to you) وَلَوُ نَشَاءٌ لَاَرَيُنْكَهُمُ فَلَعَرَفْتَهُمُ بِسِيْمُهُمُ
so as you would definitely recognize them by their features - 47:30). In
other words, if Allah wishes, He could pinpoint and define precisely who
the hypocrites are and describe their features so that the Holy Prophet
1290
could identify each hypocrite personally. Grammatically, the Qur'an has
introduced this clause by the hypothetical particle lau "if". Thus
introduced, the sentence implies that what is supposed either does not
occur or is not likely to take place. From this point of view, the clause
implies that if Allah had willed, He would have pinpointed every
hypocrite to you personally, but His wisdom and clemency did not wish to
expose them to shame and disgrace in this way, and thus maintain the
principle that all worldly matters be decided by their outer appearance,
and the inner conditions and matters of the heart be left to the
All-Knowing Allah. However, Allah has given to the Holy Prophet
the
insight, so that he is able to perceive into the inner nature and real
character of the hypocrites by the style of their speech. This is the
meaning of ◌ِوَلَتَعْرِفَنَّهُمْ فِىٌ لَحْنِ الْقَوُل " ... And (still) you will recognize them by
the tone of (their) speech. - 47:30] ... ". (Ibn Kathir)
Sayyidna 'Uthman Ibn 'Affan
says that anyone who conceals a
secret in his heart, Allah displays it on his face, and brings it out by the
slip of his tongue. In other words, in the course of conversation, some such
words slip out which express their inner secrets. Likewise there is a
Hadith which reports that any person harboring a secret thought in his

54
Surah Muhammad: 47 : 32 - 38
heart, Allah puts a cover on it; if it is good, it becomes manifest, and if it is
evil, that too becomes manifest. Some narrations of ahadith have
described that the Holy Prophet was imparted the knowledge of a
group of the hypocrites by name. For example, it is recorded in Musnad of
Imam Ahmad on the authority of 'Uqbah Ibn 'Amr 4% that the Holy
Prophet
in one of his sermons called out the names of particular
hypocrites and asked them to leave the congregation. Thirty-six names
were counted altogether. (Ibn Kathir)
until We know those of you who carry out ... ) حَتّى نَعْلَمَ الْمُجْهِدِیْنَ مِنْكُمُ
Jihad, ... - 47:31) Allah's knowledge of every person's works and deeds is
all-encompassing and eternal. It may be noted here that knowledge is of
two kinds: [i] a priori knowledge or fore-knowledge, knowledge about a
thing before its occurrence; and [ii] a posteriori knowledge or -in Mariam
knowledge, knowledge about a thing after it has actually happened. Here
knowledge refers to the second category. Allah's knowledge of things is
since eternity. In this context, the knowledge about things is a posteriori,
after the occurrence of the events in the external world. (Ibn Kathir) (The
purport of this part of the verse is that Allah has enjoined fighting on the
believers so that sincere believers may become distinguished from the
hypocrites who shrink in horror at the very thought of fighting). Allah
knows best.
Verses 32 - 38
إِنَّ الَّذِيْنَ كَفَرُوْا وَصَدُّوا عَنُ سَبِيلِ اللّهِ وَشَأَقُّوا الرَّسُوْلَ مِنْ بَعْدٍ
مَا تَبَيَّنَ لَهُمُ الْهُدى " لَنْ يَّضُرُّوا اللَّهَ شَيْئًا ، وَسَيُحْبِطُ أَعُمَالَهُمُ
﴿٣٢ ﴾ فَأَيُّهَا الَّذِيْنَ امَنُوْا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُوْلَ وَلَا تُبْطِلُوْآَ
أَعْمَالَكُمُ ﴿٣٣﴾ إِنَّ الَّذِيْنَ كَفَرُوا وَصَدُّوا عَنْ سَبِيْلِ اللهِ ثُمَّ مَاتُوًا
وَهُمْ كُفَّارٌ فَلَنْ يَّغْفِرَاللَّهُ لَهُمْ ﴿٣٤﴾ فَلَاتَهِنُوا وَتَدْعُوْا إِلَى السَّلْمِ ◌ٌّ
وَأَنْتُمُ الْأَعْلَوْنَ وَاللَّهُ مَعَكُمْ وَلَنْ يَّتِرَكُمْ أَعْمَالَكُمْ ﴿٢٥﴾ إِنَّمَا
الْحَيْوةُ الدُّنْيَا لَعِبٌ وَّلَهُوٌ، وَإِنْ تُؤْمِنُوا وَتَتَّقُوْا يُؤْتِكُمُ أُجُوْرَكُمُ وَلَا
يَسْئَلْكُمُ آَمُوَالَكُمُ ﴿٢٦﴾ إِنْ يَّسْئَلُكُمُوْهَا فَيُحْفِكُمُ تَبُخَلُوا وَيُخُرِجُ
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55
Sūrah Muhammad: 47 : 32 - 38
أَضْغَانَكُمُ ﴿٣٧﴾ ◌َنْتُمُ هَؤُلاءِ تُدُعَوْنَ لِتُنْفِقُوا فِى سَبِيلِ اللهِ﴾
فَمِنْكُمُ مَّنْ يَبْخَلُ ، وَمَنْ يَّيْخَلُ فَإِنَّمَا يَبْخَلُ عَنُ نَّفْسِهِ ، وَاللهُ
الْغَنِىُّ وَاَنْتُمُ الْفُقَرَآءُ، وَإِنْ تَوَلَّوْا يَسْتَبْدِلُ قَوْمًا غَيْرَكُمْ " ثُمَّ لَا
ع
يَكُونُواْ أَمْثَالَكُمُ ﴿١٣٨
Those who disbelieve and prevent (others) from Allah's
way, and oppose the Messenger, after the Guidance has
appeared to them clearly, shall never bring harm to
Allah in the least, and He will render their deeds vain.
[32] O those who believe, obey Allah and obey the
Messenger, and do not nullify your deeds. [33] Those
who disbelieve and prevent (others) from Allah's way,
then die as unbelievers, Allah will never forgive them.
[34] So, do not lose heart, and do not appeal for peace;
you will be the uppermost, and Allah is with you; and
He will never deprive you of your deeds. [35] The
worldly life is but play and pastime. And if you believe
and be God-fearing, He will give you your rewards, and
will not ask you your riches. [36] If He were to ask you
of it, and were to press you, you would show
miserliness, and He would expose your grudges. [37] Yes,
you are such that you are called upon to spend in
Allah's way, but some of you withhold in miserliness
and he who withholds in miserliness withholds against
himself_ and Allah is the Need-Free, and you are the
needy. And if you turn away, He will replace you by
some other people, then they will not be like you. [38]
Commentary
(Those who disbelieve and prevent (others) إِنَّ الَّذِيْنَ كَفَرُوا وَصَدُّوا عَنْ سَبِيْلِ اللهِ
from Allah's way ... - 47:32) This verse also refers to the hypocrites, and
the Jewish tribes of Banu Quraizah and Banu Nadir. Sayyidna Ibn
'Abbas 4% says that this verse refers to those hypocrites who, on the
occasion of the battle of Badr, joined forces with the infidels of Quraysh
and helped them in such a way that twelve men of the two tribes took
upon themselves the responsibility of feeding the entire army. Each one of
the twelve men took turns to organize meal for the enemy camp on
different days.
(47:32 - and He will render their deeds vain ... ) وَسَيُحُبِطُ اَعْمَالَهُمْ

56
Surah Muhammad: 47: 32 - 38
Habt-ul-a'mal (rendering deeds vain) could have one of the two
meanings: [i] their efforts to undermine Islam would be unsuccessful and
fail as explained in the foregoing commentary of this verse; and [ii] on
account of their disbelief and hypocrisy, their good deeds - such as
charity , free will offerings, philanthropic activities and so on - will all be
rendered void and will not be acceptable.
and do not nullify your deeds ... - 47:33) Here the ... ) لَاتُبُطِلُوا أَعْمَالَكُمْ
Qur'an has employed the phrase ibtal-ul-a'mal instead of habt-ul-a'mal
because the scope of the former phrase is much wider than the latter
phrase, because ibtal-ul-a'mal may be interpreted in two ways: In the
one case it takes place on account of disbelief which was described in the
foregoing verse by the phrase habt-ul-a'mal because no action of a
die-hard infidel is ever acceptable on account of disbelief. If anyone
embraced Islam and later abandoned it, all his good actions performed
during the days of Islam will be rendered vain albeit good works of the
days of Islam are acceptable. The good works, in this case, will be made
vain because of the subsequent disbelief and apostasy.
The other case of ibtal-ul-a'mal is that the acceptability of some
righteous deeds is sometimes conditional upon other righteous acts. If the
condition is not fulfilled, the righteous deeds will be rendered fruitless. For
example, for every righteous action to be acceptable, the necessary
condition is that it must be performed exclusively and sincerely for Allah.
It must not be performed to make an ostentatious display to people. Let us
take a few examples of this rule from the Qur'an: In [98:5] we read:
وَمَآ أُمِرُوْآْ إِلَّ لِيَعْبُدُوا اللهَ مُخْلِصِيْنَ لَهُ الدِّيْنَ
"They were commanded only to worship Allah, making their
submission sincere for Him, (98:5)".
On another occasion in the Qur'an [39:3] we read:
الَلِلْهِ الدِّيْنُ الْخَالِصُ
"Unquestionably, for Allah is the pure religion" [39:3].
This goes to show that all good works - to be acceptable - must be done
with the sincerity of heart and honesty of purpose. Otherwise they will be
rendered void by Allah. On a third occasion in the Qur'an [2:264] we read:
O those who believe, do not nullify your charities" لَاتُبُطِلُوا صَدَقْتِكُمْ بِالْمَنِّ وَالْأَذى
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57
Surah Muhammad: 47 : 32 - 38
by boasting about favour, and teasing (2:264)". This shows that giving
charity to a needy person and then following it up by demands of
gratitude or insulting words or hurting him in some other way will only
nullify his charitable act. This probably could be the meaning of what
Hasan Basri has said when interpreting this verse: "Do not render vain
your own good works by means of sins." Although the apparent sense of
this statement is that if one commits a sin, all his good deeds are nullified,
yet this being against the well-established position, its real purpose
cannot be other than it refers only to those sins that are relevant to a
particular virtuous act and which nullify that particular act only. It is
similar to what Ibn Jurayj has said to explain this verse: "(Do not nullify
your virtuous acts) by doing them only to show off and to win a good
name among the people." Likewise, Mugatil and others have explained it
by saying: bil-manni, that is, (Do not nullify your deeds) by boasting
about your favour. Otherwise, according to the unanimity of
ahl-us-sunnah wal-jama'ah, no sin - not even a major sin other than kufr
or shirk -- can destroy the righteous acts of a believer. For example, if a
believer, who performs his prayer regularly and keeps his fasts, were to
steal something, the sacred law does not declare his prayers and fasts null
and void or demand him to repeat them. Therefore, in the statement of
Hasan Bari the word 'sins' refers only to those sins refraining from which
is a necessary condition
for the acceptability of good works. For
example, the acceptability of good works, it is necessary to refrain from
riya', that is, to avoid showing off or making an ostentatious display of
accomplishments. Moreover, it is also possible that Hasan Basristatement
regarding refers to the deprivation of the blessings of righteous works,
and not to the absolute nullification of a righteous work itself. This may
apply to all types of sin in the sense that if a believer's sins are much more
than his good deeds, the few good deeds that he has to his credit will be
devoid of the blessing that may save him from the punishment of his sins.
According to the rule of retribution, he will be punished first for his sins
and finally through the virtue of his faith he will attain salvation and be
admitted into the gardens of Paradise.
Ruling:
If a believer starts a nafl (an act of worship that is not obligatory),
and then deliberately disrupts it before its completion, this too is deemed

58
Surah Muhammad: 47 : 32 - 38
by Imam Abu Hanifah as nullifying the deed, and is impermissible
according to him. Therefore, if a person commences righteous acts that
were initially not compulsory or obligatory, their completion, according to
this interpretation of the verse, becomes obligatory. Otherwise he would
be committing ibțal-ul-a'mal [nullification of actions]. If anyone does this
without a legitimate reason or nullifies them purposely, he would be a
sinner, and it would be obligatory for him to make gada' for such
nullification. According to Imam Shafi'i, neither he is a sinner nor is it
obligatory for him to make qada' . His argument is that the act was not
initially compulsory or obligatory, therefore its abandonment or
nullification would not entail a sin. Hanafis argue that the wordings of
the current verse are general in their scope embracing all righteous acts,
whether obligatory or supererogatory. Therefore, if a supererogatory act
is initiated, its completion becomes obligatory. On this occasion, in Tafsir
Mazhari, a large number of ahadith are quoted and the issue is discussed
in detail.
Those who disbelieve and) إِنَّ الَّذِيْنَ كَفَرُوا وَصَدُّوا عَنْ سَبِيْلِ اللَّهِ ثُمَّ مَاتُوا وَهُمْ كُفَّارٌ
prevent (others) from Allah's way, Allah will never forgive them ...- 47:34):
verse [32] has a similar warning in similar words. The present verse [34]
seems to repeat almost the same warning. But the difference is probably
that verse 32 describes the loss of the infidels in this world, and the
current verse describes their loss in the next world as indicated in the
commentary. It is also possible that in the earlier verse the reference was
to infidels in general which included those people who embraced Islam
later on. The ruling regarding them was that all the good works which
they had done in the state of disbelief would go to waste. Even after
embracing Islam they would not be rewarded for them. The current verse
refers in particular to those infidels who persisted in their disbelief and
idolatry until their dying day. The ruling regarding them is that Allah
will never forgive them in the next world. Allah knows best.
(;So, do not lose heart, and do not appeal for peace) فَلَا تَهِنُوا وَتَدْعُوْا إِلَى السَّلُمِ
... - 47:35". This verse prohibits the Muslims to invite the infidels to enter
into peace treaty. But on another occasion in the Qur'an such a treaty is
allowed :وَإِنْ جَنَحُوا لِلسَّلُمِ فَاجْنَحُ لَّهَا "And if they tilt towards peace, you tilt
towardsit ... " (9:61). This verse indicates that if the infidels want peace, it is
permissible to enter into peace agreement with them. Therefore, some
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Surah Muhammad: 47 : 32 - 38
scholars think that the permission in this verse is conditional upon the
assumption that the infidels take initiative for peace negotiations. The
current verse prohibits the Muslims from taking initiative for peace. Thus
there is no conflict between the two verses. However, the authentic ruling
is that it is permissible for Muslims even to take initiative in negotiating
peace with the infidels if it could be in the best interest of the Muslims -
not by reason of cowardice and involvement in a life of luxury. The
Qur'an by the employment of the imperative sentence fala-tahinu [do not
lose heart] in this verse indicates that the prohibition is meant for such an
appeal for peace that is based on cowardice and escaping from Jihad. In
this case too there is no conflict between the two verses, because the
direction of tending to peace in verse 9:61 is restricted to a situation where
it is based on the interest of the Muslims, and not on cowardice or leisure.
Allah knows best.
(47:35 ... and He will never deprive you of your deeds ... ) وَلَنُ يَّتِرَكُمُ أَعُمَالَكُمْ
It means that Allah will not diminish the reward of the believers. This
indicates that if they were to suffer any pain or loss in this world, they
will receive a huge reward in the next world. Thus a believer is never
unsuccessful even in the face of pain or difficulty.
The worldly life is but play and pastime - 47:36.) As) إِنَّمَا الْحَيْوةُ الدُّنْيَا
Muslims have been enjoined to fight in the cause of Allah, they will, for
this purpose, have to make sacrifices of life and money. But the love of
this world is the only thing that can prevent man from fighting. In this
verse we are told that neither of these mundane benefits is permanent.
After all, they all will perish and come to an end. Even if we succeed in
saving them for now, they will be lost another time. The bounties of the
next world are permanent and eternal: the believers need to develop love
for them - not for the perishable things of this ephemeral world.
and will not ask you your riches ... 47:36). The ... ) وَلَا يَسُؤَلُكُمْ آَمُوَالَكُمْ
apparent meaning of this verse is that Allah does not demand or urge you
to hand over your wealth. But the Qur'an is replete with verses relating
to payment of zakah, charities and spending wealth in the way of Allah.
Even in the next verse, the reader is emphatically called upon to expend
in Allah's way. Thus there appears to be conflict between these verses.
Some scholars resolve the conflict by saying that the present verse means
that Allah does not need their money for His benefit, but it is for their

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Surah Muhammad: 47 : 32 - 38
own benefit that sacrifices of life and money are demanded of them.
Earlier in this very verse, it has been declared expressly: ◌ْيُؤْتِّكُمُ أُجُورَكُم ( ... He
will give you your rewards, (47:36)". The believers are required to spend in
Allah's way which will help them in the Hereafter where they will need
their righteous works most pressingly. That is where they will be
rewarded. This interpretation of the verse has been preferred by Maulana
Thanawi رحمه الله تعالى .A verse of identical meaning is ◌ِمَآ أُرِيْدُ مِنْهُمُ مِّنُ رِّزُق (I do
not desire [to receive] any provision from them, nor do I desire that they
should feed Me ... 51:57)
Other scholars, however, assign another meaning to the words, "and
will not ask you your riches". They say that "asking your riches" means to
demand all of one's wealth. Their argument is that this clause needs to be
إِنْ يَسْتَلْكُمُوهَا فَيُحُفِكُمُ ,read in conjunction with the next verse [37] which says
(If He were to ask you of it, and were to press you, ... ) the word yuhfi is
derived from ihfa' which means to pursue a work persistently and
insistently until it is accomplished. All scholars agree that the meaning of
verse [37] is that if Allah demands for all of their wealth, they would
become niggardly and acting upon this injunction would displease them.
This displeasure would become visible at the time of expending. To sum
up: the meaning of verse [36] is the same as verse [37]. The general
meaning of the former verse is restricted by the latter verse. The meaning
of these two verses is as follows: The pecuniary obligations, such as zakah,
that Allah has imposed on the believers is for their own benefit - Allah
does not need their money or wealth. Further, Allah, through His grace
and compassion, has imposed a nominal percentage for expending. For
example, only 1/40th = 2.5% for zakāh, 1/10th = 10% or 1/20th = 5% for
agricultural produce, and one goat out of every hundred goats, have been
imposed. Thus it is clear that Allah is not demanding for all of our wealth
because that would be displeasing and a burden and it would weigh
heavily on us. In fact, He has asked for so little of our wealth that we
should discharge our obligation readily and happily. The concluding
clause in verse [37] ◌ْيُخْرِجُ أَضُغَانَكُم " ... you would show miserliness, and He
would expose your grudges." contains the word adghan which is the
plural of dighn. It refers to secret malice, grudge or hatred. Naturally,
man feels unhappy to part with all of his wealth. Even if he does not
express his unhappiness openly, he would procrastinate at the time of
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