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Surah 47. Muhammad

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47:11
ذَٰلِكَ بِأَنَّ ٱللَّهَ مَوْلَى ٱلَّذِينَ ءَامَنُوا۟ وَأَنَّ ٱلْكَـٰفِرِينَ لَا مَوْلَىٰ لَهُمْ Tha lika bianna All a ha mawl a alla th eena a manoo waanna alk a fireena l a mawl a lahum
This, because God is the Protector of all who have attained to faith, whereas they who deny the truth have no protector.
  - Mohammad Asad
This is because Allah is the Protector of the believers while the unbelievers have no protector.
  - Muhammad Farooq-i-Azam Malik
This is because Allah is the Patron of the believers while the disbelievers have no patron.
  - Mustafa Khattab
That is because Allah is patron of those who believe, and because the disbelievers have no patron.
  - Marmaduke Pickthall
That is because Allah is the Protector of those who believe but those who reject Allah have no protector.
  - Abdullah Yusuf Ali

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47:12
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ وَٱلَّذِينَ كَفَرُوا۟ يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ ٱلْأَنْعَـٰمُ وَٱلنَّارُ مَثْوًى لَّهُمْ Inna All a ha yudkhilu alla th eena a manoo waAAamiloo a l ssa li ha ti jann a tin tajree min ta h tih a alanh a ru wa a lla th eena kafaroo yatamattaAAoona wayakuloona kam a takulu alanAA a mu wa al nn a ru mathwan lahum
Verily, God will admit all who attain to faith and do righteous deeds into gardens through which running waters flow, whereas they who are bent on denying the truth shall have - even though they may enjoy their life [in this world] and eat as cattle eat - the fire [of the hereafter] for their abode.
  - Mohammad Asad
Surely Allah will admit those who believe and do good deeds to gardens beneath which rivers flow. While those who are unbelievers, they are to enjoy only this life and eat as cattle eat; but in the hereafter, the fire shall be their abode.
  - Muhammad Farooq-i-Azam Malik
Surely Allah will admit those who believe and do good into Gardens under which rivers flow. As for the disbelievers, they enjoy themselves and feed like cattle.1 But the Fire will be their home.
  - Mustafa Khattab

 Meaning, the disbelievers enjoy their life to the fullest while they are heedless of what will happen to them in the Hereafter, just like the cattle that graze in the pasture are unaware that they will probably end up in the slaughter house.

Lo! Allah will cause those who believe and do good works to enter Gardens underneath which rivers flow; while those who disbelieve take their comfort in this life and eat even as the cattle eat, and the Fire is their habitation.
  - Marmaduke Pickthall
Verily Allah will admit those who believe and do righteous deeds to Gardens beneath which rivers flow; while those who reject Allah will enjoy (this world) and eat as cattle eat; and the Fire will be their abode. 4830
  - Abdullah Yusuf Ali

An apt simile. Beasts of the field eat their fill, but have no higher interests. Men who worship the world exclusively are no better: their pleasures and enjoyments rise no higher than those of the beasts of the field. They have no inkling of spiritual happiness. On the contrary, as they were endowed with spiritual faculties which they misused, they will not escape the Fire of Punishment, the Penalty of Sin.

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47:13
وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ ٱلَّتِىٓ أَخْرَجَتْكَ أَهْلَكْنَـٰهُمْ فَلَا نَاصِرَ لَهُمْ Wakaayyin min qaryatin hiya ashaddu quwwatan min qaryatika allatee akhrajatka ahlakn a hum fal a n as ira lahum
And how many a community11 of greater power than this thy community which has driven thee out, [O Muhammad,] have We destroyed, with none to succour them!
  - Mohammad Asad

See note [116] on 6:131 . It is said that this verse was revealed on the first night of the Prophet's hijrah from Mecca to Medina (Tabari, on the authority of Ibn'Abbas).

How many cities which were mightier than your city which has driven you out, have We destroyed for their disbelief, and there was none to save them?
  - Muhammad Farooq-i-Azam Malik
'Imagine, O Prophet,' how many societies We destroyed that were far superior in might than your society- which drove you out- and there was none to help them!
  - Mustafa Khattab
And how many a township stronger than thy township (O Muhammad) which hath cast thee out, have We destroyed, and they had no helper!
  - Marmaduke Pickthall
And how many cities with more power than thy city which has driven thee out have We destroyed (for their sins)? And there was none to aid them. 4831
  - Abdullah Yusuf Ali

A reference to Pagan Makkah, which drove out the holy Prophet because of his righteousness and because he preached Repentance. The date of this Sura must therefore be after the Hijrat.

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47:14
أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّهِۦ كَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُم Afaman k a na AAal a bayyinatin min rabbihi kaman zuyyina lahu sooo AAamalihi wa i ttabaAAoo ahw a ahum
CAN, THEN, he who takes his stand on a clear evidence from his Sustainer be likened unto one12 to whom the evil of his own doings [always] seems goodly, and unto such as would follow but their own lusts?
  - Mohammad Asad

Lit., "Is, then, one who takes his stand. .. like one.. .", etc.

Can he who follows the clear guidance from his Rabb be compared to him who is led by his own desires and whose foul deeds seem fair to him?
  - Muhammad Farooq-i-Azam Malik
Can those 'believers' who stand on clear proof from their Lord be like those whose evil deeds are made appealing to them and 'only' follow their desires?
  - Mustafa Khattab
Is he who relieth on a clear proof from his Lord like those for whom the evil that they do is beautified while they follow their own lusts?
  - Marmaduke Pickthall
Is then one who is on a clear (Path) from his Lord no better than one to whom the evil of his conduct seems pleasing and such as follow their own lusts? 4832
  - Abdullah Yusuf Ali

Clear, or enlightened; a Path on which shines the Light of Allah.

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47:15
مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ فِيهَآ أَنْهَـٰرٌ مِّن مَّآءٍ غَيْرِ ءَاسِنٍ وَأَنْهَـٰرٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُۥ وَأَنْهَـٰرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّـٰرِبِينَ وَأَنْهَـٰرٌ مِّنْ عَسَلٍ مُّصَفًّى ۖ وَلَهُمْ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَمَغْفِرَةٌ مِّن رَّبِّهِمْ ۖ كَمَنْ هُوَ خَـٰلِدٌ فِى ٱلنَّارِ وَسُقُوا۟ مَآءً حَمِيمًا فَقَطَّعَ أَمْعَآءَهُمْ Mathalu aljannati allatee wuAAida almuttaqoona feeh a anh a run min m a in ghayri a sinin waanh a run min labanin lam yataghayyar t aAAmuhu waanh a run min khamrin la thth atin li l shsh a ribeena waanh a run min AAasalin mu s affan walahum feeh a min kulli a l ththamar a ti wamaghfiratun min rabbihim kaman huwa kh a lidun fee a l nn a ri wasuqoo m a an h ameeman faqa tt aAAa amAA a ahum
[And can] the parable of the paradise which the God-conscious are promised13 - [a paradise] where in there are rivers of water which time does not corrupt, and rivers of milk the taste whereof never alters, and rivers of wine delightful to those who drink it,14 and rivers of honey of all impurity cleansed, and the enjoyment15 of all the fruits [of their good deeds] and of forgiveness from their Sustainer -: can this [parable of paradise] be likened unto [the parable of the recompense of16] such as are to abide in the fire and be given waters of burning despair17 to drink, so that it will tear their bowels asunder?
  - Mohammad Asad

My rendering of this verse is based in its entirety on the grammatical construction given to it by Zamakhshari and supported by Razi. In this construction, the parabolic description of paradise - beginning with the phrase "wherein there are rivers...", etc., and ending with the words "and forgiveness from their Sustainer" - is a parenthetic passage (jumlah muttaridah). As for the term "parable" (mathnal) itself, it is undoubtedly meant to impress upon those who read or listen to the Qur'an that its descriptions of life in the hereafter are purely allegorical: see in this connection Zamakhshari's explicit remarks cited in note [65] on 13:35 .

Cf. {37:45-47}, especially verse {47}: "no headiness will there be in it, and they will not get drunk thereon".

Lit., "and wherein they [i.e., the God-conscious] will have. . .", etc.

This interpolation reproduces literally Zamakhshari's explanation of the above ellipticism.

Lit., "exceedingly hot [or "boiling"] water". For an explanation of this metaphor, see note [62] on 6:70 .

Here is the parable of the paradise which the righteous have been promised: it has rivers the water of which will never be stagnant, rivers of milk whose taste never changes, rivers of wine delicious to those who drink, and rivers of honey pure and clear. In it they will have all kinds of fruits, as well as forgiveness from their Rabb. Can such people be compared to those who shall dwell in hell forever, and they will be given scalding water which will cut their intestines into pieces?
  - Muhammad Farooq-i-Azam Malik
The description of the Paradise promised to the righteous is that in it are rivers of fresh water, rivers of milk that never changes in taste, rivers of wine delicious to drink, and rivers of pure honey. There they will 'also' have all kinds of fruit, and forgiveness from their Lord. 'Can they be' like those who will stay in the Fire forever, left to drink boiling water that will tear apart their insides?
  - Mustafa Khattab
A similitude of the Garden which those who keep their duty (to Allah) are promised: Therein are rivers of water unpolluted, and rivers of milk whereof the flavor changeth not, and rivers of wine delicious to the drinkers, and rivers of clear run honey; therein for them is every kind of fruit, with pardon from their Lord. (Are those who enjoy all this) like those who are immortal in the Fire and are given boiling water to drink so that it teareth their bowels?
  - Marmaduke Pickthall
(Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible: rivers of milk of which the taste never changes; rivers of wine a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits and Grace from their Lord. (Can those in such Bliss) be compared to such as shall dwell for ever in the Fire and be given to drink boiling water so that it cuts up their bowels (to pieces)? 4833 4834 4835 4836
  - Abdullah Yusuf Ali

In this description there are four kinds of drinks and all kinds of fruits; and the summing up of all delights in the "Forgiveness from their Lord". The four kinds of drinks are: (1) delicious, cool, pure water, not like earthly water, for it never suffers corruption; (2) milk which never turns Sour, whose taste is like that of fresh warm milk drawn from the udder; (3) wine, not like any wine on earth, for it leaves no headaches behind, and causes no intoxication, which is a kind of madness or poison, but is ever a joy to drink; and (4) honey, pure and clear, with no admixture of wax or any foreign substance. These drinks, will cool the spirit, feed the heart, warm the affections, and sweeten life.

See n. 4671 to xliii. 73.

Forgiveness from their Lord: that is the covering up or blotting out of sin and all that was sad or unsatisfactory in the lower life; the pure Light from the Countenance of Allah Most High: xcii. 20.

Cf. xxxvii. 66-67, and n. 4074. Just as the Bliss of the Blessed will penetrate their being through and through, so the agony of the condemned ones will penetrate their being through and through.

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47:16
وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ حَتَّىٰٓ إِذَا خَرَجُوا۟ مِنْ عِندِكَ قَالُوا۟ لِلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مَاذَا قَالَ ءَانِفًا ۚ أُو۟لَـٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ Waminhum man yastamiAAu ilayka h att a i tha kharajoo min AAindika q a loo lilla th eena ootoo alAAilma m atha q a la a nifan ol a ika alla th eena t abaAAa All a hu AAal a quloobihim wa i ttabaAAoo ahw a ahum
Now among those [hapless sinners] are such as [pretend to] listen to thee, [O Muhammad,]18 and then, as soon as they leave thy presence, speak [with scorn] unto those who have understood [thy message]:19 "What is it that he has said just now?" It is such as these whose hearts God has sealed because they [always] followed but their own lusts20 -
  - Mohammad Asad

Cf. 6:25 and {10:42-43}.

Lit., "unto those who have been given knowledge", sc., "of the truth" or "of thy message": i.e., the believers. The people spoken of in the above are the hypocrites among the contemporaries of the Prophet as well as all people, at all times, who pretend to approach the Qur'anic message with a show of "reverence" but are in their innermost unwilling to admit that there is any sense in it.

I.e., the "sealing" of their hearts (for an explanation of which see note [7] on 2:7 ) is consequence of their "following but their own lusts".

Some of them indeed listen to you but no sooner do they leave your presence than they ask those endowed with knowledge: "What was it that he said just now?" Such are the men upon whose hearts Allah has set a seal, and who follow their own desires.
  - Muhammad Farooq-i-Azam Malik
There are some of them who listen to you 'O Prophet', but when they depart from you, they say 'mockingly' to those 'believers' gifted with knowledge, 'What did he just say?' These are the ones whose hearts Allah has sealed and who 'only' follow their desires.
  - Mustafa Khattab
Among them are some who give ear unto thee (Muhammad) till, when they go forth from thy presence, they say unto those who have been given knowledge: What was that he said just now? Those are they whose hearts Allah hath sealed, and they follow their own lusts.
  - Marmaduke Pickthall
And among them are men who listen to thee but in the end when they go out from thee they say to those who have received Knowledge: "What is it he said just then?" Such are men whose hearts Allah has sealed and who follow their own lusts. 4837
  - Abdullah Yusuf Ali

Cf. x. 42, and n. 1434; also vi. 25, 36, and n. 857. The case here referred to is that of the Hypocrites who came to the assemblies of Islam in Madinah and pretended to listen to the Prophet's teaching and preaching. But their heart and mind were not in learning righteousness, but in carping at things they saw and heard. When they got out, they knew nothing of the teaching, but on the contrary asked foolish and ignorant questions, such as might raise doubts.

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47:17
وَٱلَّذِينَ ٱهْتَدَوْا۟ زَادَهُمْ هُدًى وَءَاتَىٰهُمْ تَقْوَىٰهُمْ Wa a lla th eena ihtadaw z a dahum hudan wa a t a hum taqw a hum
just as for those who are [willing to be] guided, He increases their [ability to follow His] guidance and causes them to grow in God-consciousness.21
  - Mohammad Asad

Lit., "and gives them their God-consciousness (taqwahum)".

As for those who follow the Right Way, Allah will increase their guidance and bestow on them their righteousness.
  - Muhammad Farooq-i-Azam Malik
As for those who are 'rightly' guided, He increases them in guidance and blesses them with righteousness.
  - Mustafa Khattab
While as for those who walk aright, He addeth to their guidance, and giveth them their protection (against evil).
  - Marmaduke Pickthall
But to those who receive Guidance He increases (the light of) Guidance and bestows on them their Piety and Restraint (from evil). 4838
  - Abdullah Yusuf Ali

Spiritual advancement is progressive: each step makes the next ones easier and more complete.

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47:18
فَهَلْ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً ۖ فَقَدْ جَآءَ أَشْرَاطُهَا ۚ فَأَنَّىٰ لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَىٰهُمْ Fahal yan th uroona ill a a l ss a AAata an tatiyahum baghtatan faqad j a a ashr at uh a faann a lahum i tha j a athum th ikr a hum
Are, then, they [whose hearts are sealed] waiting for the Last Hour - [waiting] that it come upon them of a sudden? But it has already been foretold!22 And what will their remembrance [of their past sins] avail them, once it has come upon them?23
  - Mohammad Asad

Lit., "its indications have already come": a reference to the many Qur'anic predictions of its inevitability, as well as to the evidence, accessible to every unprejudiced mind, of the temporal finality of all creation.

I.e., "of what benefit will be to them, when the Last Hour comes, their dawning awareness of having sinned, and their belated repentance?"

Are they waiting for the Hour of Doom to overtake them all of a sudden? Do they not know that its signs have already come and when it will actually overtake them, what chance will they have to benefit then by this admonition?
  - Muhammad Farooq-i-Azam Malik
Are they only waiting for the Hour to take them by surprise? Yet 'some of' its signs have already come.1 Once it actually befalls them, will it not be too late to be mindful?
  - Mustafa Khattab

 The coming of Muḥammad (ﷺ) is one of the signs of the Hour.

Await they aught save the Hour, that it should come upon them unawares? And the beginnings thereof have already come. But how, when it hath come upon them, can they take their warning?
  - Marmaduke Pickthall
Do they then only wait for the Hour that it should come on them of a sudden? But already have come some tokens thereof and when it (actually) is on them how can they benefit then by their admonition? 4839 4840
  - Abdullah Yusuf Ali

Cf. xliii. 66, and n. 4665.

The sands of time are always running, and when a wrong is done, the time for its punishment is approaching every moment. No one should therefore wait. The time for repentance is Now at any given time. When the punishment comes, it is too late for repentance, and all admonition would be useless. Looking to the particular time when this Sura was revealed, viz., about a year after the Hijrat, already there were Signs that the plans of the Pagans to crush Islam were crumbling to pieces. The Hijrat showed how much good-will there was in Madinah for the holy Prophet of Allah, and how many people from Makkah adhered to him, The battle of Badr showed that they could hold their own against odds of three to one.

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47:19
فَٱعْلَمْ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ وَٱسْتَغْفِرْ لِذَنۢبِكَ وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ ۗ وَٱللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَىٰكُمْ Fa i AAlam annahu l a il a ha ill a All a hu wa i staghfir li th anbika walilmumineena wa a lmumin a ti wa A ll a hu yaAAlamu mutaqallabakum wamathw a kum
Know, then, [O man,] that there is no deity save God, and [while there is yet time,] ask forgiveness for thy sins and for [the sins of] all other believing men and women: for God knows all your comings and goings as well as your abiding [at rest].24
  - Mohammad Asad

I.e., "He knows all that you do and all that you fail to do".

Therefore, you should know that there is no god but Allah; implore Him to forgive your sins and to forgive the believing men and believing women; for Allah knows your activities and your resting places.
  - Muhammad Farooq-i-Azam Malik
So, know 'well, O Prophet,' that there is no god 'worthy of worship' except Allah. And seek forgiveness for your shortcomings1 and for 'the sins of' the believing men and women. For Allah 'fully' knows your movements and places of rest 'O people'.
  - Mustafa Khattab

 Like other prophets, Muḥammad (ﷺ) was infallible of sin. The verse here refers to misjudgments, such as the example given in 80:1-10. If the Prophet (ﷺ) himself is urged to seek forgiveness, then the believers are even more in need of praying for Allah’s forgiveness.

So know (O Muhammad) that there is no God save Allah, and ask forgiveness for thy sin and for believing men and believing women. Allah knoweth (both) your place of turmoil and your place of rest.
  - Marmaduke Pickthall
Know therefore that there is no god but Allah and ask forgiveness for the fault and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes. 4841 4842
  - Abdullah Yusuf Ali

Cf. xl. 55, and n. 4428.

The time and manner of our conducting ourselves at home and when we move about on our business are all material to the judgment of our conduct, and for every nuance in our moral and spiritual progress, we must seek Allah's help and guidance.

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47:20
وَيَقُولُ ٱلَّذِينَ ءَامَنُوا۟ لَوْلَا نُزِّلَتْ سُورَةٌ ۖ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا ٱلْقِتَالُ ۙ رَأَيْتَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ ٱلْمَغْشِىِّ عَلَيْهِ مِنَ ٱلْمَوْتِ ۖ فَأَوْلَىٰ لَهُمْ Wayaqoolu alla th eena a manoo lawl a nuzzilat sooratun fai tha onzilat sooratun mu h kamatun wa th ukira feeh a alqit a lu raayta alla th eena fee quloobihim mara d un yan th uroona ilayka na th ara almaghshiyyi AAalayhi mina almawti faawl a lahum
NOW THOSE who have attained to faith say, "Would that a revelation [allowing us to fight] were bestowed from on high!"25 But now that a revelation clear in and by itself,26 mentioning war, has been bestowed from on high, thou canst see those in whose hearts is disease looking at thee, [O Muhammad,] with the look of one who is about to faint for fear of death! And yet, far better for them would be
  - Mohammad Asad

I am rendering the term surah here and in the next sentence as "a revelation", for whereas there is no surah as such which deals exclusively with questions of war, there are numerous references to it in various surahs; and this is evidently the meaning of this term in the present context as well as in 9:86 . - There is no doubt that this verse precedes the revelation, in the year 1 H., of 22:39 , which states categorically - and for the first time - that the believers are allowed to wage war whenever "war is wrongfully waged" against them (see in this connection note [57] on 22:39 ).

This is a reference to {22:39-40}. For an explanation of the expression muhkamah ("clear in and by itself"), see note [5] on 3:7 . (As in the preceding sentence, the term surah has been rendered here, exceptionally, as " revelation".)

The believers were asking: "Why is not a Surah revealed allowing us to fight?" But when a decisive Surah carrying the order of allowing them to fight is revealed, you saw those in whose hearts was a disease looking at you like the one under the shadow of death. Woe to them!
  - Muhammad Farooq-i-Azam Malik
And the believers say, 'If only a sûrah was revealed 'allowing self-defence'!' Yet when a precise sûrah is revealed, in which fighting is 'explicitly' mentioned, you see those with sickness in their hearts staring at you like someone in the throes of death. It would have been better for them
  - Mustafa Khattab
And those who believe say: If only a Surah were revealed! But when a decisive Surah is revealed and war is mentioned therein, thou seest those in whose hearts is a disease looking at thee with the look of men fainting unto death. Therefor woe unto them!
  - Marmaduke Pickthall
Those who believe say "Why is not a Surah sent down (for us)?" But when a Surah of basic or categorical meaning is revealed and fighting is mentioned therein thou wilt see those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death: but more fitting for them 4843 4844 4845
  - Abdullah Yusuf Ali

The men of faith and loyalty are eager and anxious to get a command to serve the Cause even if it be at the sacrifice of their lives. Not so the Hypocrites, "those in whose hearts is a disease". They are mortally afraid as mentioned below.

Cf. iii. 7, and n. 347. The defence of truth and righteousness at all sacrifice, when a definite and categorical command issues from the ruler of an Islamic state is a fundamental condition of enlistment in the cause of Allah. It is true that Punishment and Judgment belong to Allah alone; but our mettle and fidelity have to be tested, (see verse 4 above), and Allah uses human agency in human affairs.

Cf. ii. 10. The disease is hypocrisy, disloyalty to the Cause, want of courage and of the spirit of self-sacrifice, want of true understanding.

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47:21
طَاعَةٌ وَقَوْلٌ مَّعْرُوفٌ ۚ فَإِذَا عَزَمَ ٱلْأَمْرُ فَلَوْ صَدَقُوا۟ ٱللَّهَ لَكَانَ خَيْرًا لَّهُمْ Ta AAatun waqawlun maAAroofun fai tha AAazama alamru falaw s adaqoo All a ha lak a na khayran lahum
obedience [to God's call] and a word that could win [His] approval:27 for, since the matter has been resolved [by His revelation], it would be but for their own good to remain true to God.
  - Mohammad Asad

I.e., an expression of readiness to fight in His cause: which is obviously the meaning of qawl ma'ruf in this context.

On their tongues is the promise of obedience and good talk, so if they would have proved their promise with Allah when the final command was given, it would have been better for them.
  - Muhammad Farooq-i-Azam Malik
to obey and speak rightly. Then when fighting was ordained, it surely would have been better for them if they were true to Allah.
  - Mustafa Khattab
Obedience and a civil word. Then, when the matter is determined, if they are loyal to Allah it will be well for them.
  - Marmaduke Pickthall
Were it to obey and say what is just and when a matter is resolved on it were best for them if they were true to Allah. 4846
  - Abdullah Yusuf Ali

The resolution is not taken except under guidance from Allah. Those, therefore, who fail to implement it by their own effort and sacrifice, are not true to Allah. And such disloyalty or cowardice is not even good for them from a worldly point of view. With what face can they meet their friends after their disgraceful conduct?

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47:22
فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا۟ فِى ٱلْأَرْضِ وَتُقَطِّعُوٓا۟ أَرْحَامَكُمْ Fahal AAasaytum in tawallaytum an tufsidoo fee alar d i watuqa tt iAAoo ar ha makum
[Ask them:] "Would you, perchance, after having turned away [from God's commandment, prefer to revert to your old ways, and] spread corruption on earth, and [once again] cut asunder your ties of kinship?"28
  - Mohammad Asad

The above interpolations are in tune with the explanation of this passage advanced by almost all of the classical commentators, who regard this rhetorical "question" as an allusion to the chaotic conditions of pre-Islamic Arabia, its senseless internecine wars, and the moral darkness from which Islam had freed its followers. Nevertheless, this verse has, like the whole of the passage of which it forms a part, a timeless import as well.

Now what can be expected of you if you are put in authority, other than to do evil in the land and violate the ties of blood.
  - Muhammad Farooq-i-Azam Malik
Now if you 'hypocrites' turn away, perhaps you would then spread corruption throughout the land and sever your 'ties of' kinship!1
  - Mustafa Khattab

 As you did before Islam.

Would ye then, if ye were given the command, work corruption in the land and sever your ties of kinship?
  - Marmaduke Pickthall
Then is it to be expected of you if ye will do no mischief in the land and break your ties of kith and kin? 4847
  - Abdullah Yusuf Ali

It is no use to say, as the Quraish said, that it is not seemly to fight against kith and kin. From one point of view the stand against sin brings "not peace, but a sword". It is a case of either subduing evil or being subdued by evil. If evil gets the upper hand, it is not likely to respect ties of kith and kin. It did not in the case of the holy Prophet and his adherents, and had to be suppressed, to bring about the conditions necessary for peace.

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47:23
أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰٓ أَبْصَـٰرَهُمْ Ol a ika alla th eena laAAanahumu All a hu faa s ammahum waaAAm a ab sa rahum
It is such as these whom God rejects, and whom He makes deaf [to the voice of truth], and whose eyes He blinds [to its sight]!29
  - Mohammad Asad

Cf. the reference to God's "sealing" the hearts of stubborn wrongdoers in 2:7 .

Such are those whom Allah has cursed and made them deaf and blinded their sight.
  - Muhammad Farooq-i-Azam Malik
These are the ones who Allah has condemned, deafening them and blinding their eyes.
  - Mustafa Khattab
Such are they whom Allah curseth so that he deafeneth them and maketh blind their eyes.
  - Marmaduke Pickthall
Such are the men whom Allah has cursed for He has made them deaf and blinded their sight. 4848
  - Abdullah Yusuf Ali

Cursed: i.e., deprived of His Grace: left them straying, because they deliberately rejected His guidance. The result is that what they hear is as if they had not heard, and what they see is as if they had not seen. They have no desire to understand Allah's Will or Allah's Revelation;-or is it that they have themselves locked and bolted their hearts and minds, so that nothing can penetrate them?

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47:24
أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَآ Afal a yatadabbaroona alqur a na am AAal a quloobin aqf a luh a
Will they not, then, ponder over this Qur'an? - or are there locks upon their hearts?
  - Mohammad Asad
Will they not ponder upon the Qur'an? Are there locks upon their hearts?
  - Muhammad Farooq-i-Azam Malik
Do they not then reflect on the Quran? Or are there locks upon their hearts?
  - Mustafa Khattab
Will they then not meditate on the Qur'an, or are there locks on the hearts?
  - Marmaduke Pickthall
Do they not then earnestly seek to understand the Qur'an or are their hearts locked up by them?
  - Abdullah Yusuf Ali

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47:25
إِنَّ ٱلَّذِينَ ٱرْتَدُّوا۟ عَلَىٰٓ أَدْبَـٰرِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْهُدَى ۙ ٱلشَّيْطَـٰنُ سَوَّلَ لَهُمْ وَأَمْلَىٰ لَهُمْ Inna alla th eena irtaddoo AAal a adb a rihim min baAAdi m a tabayyana lahumu alhud a a l shshay ta nu sawwala lahum waaml a lahum
VERILY, those who turn their backs [on this message] after guidance has been vouchsafed to them, [do it because] Satan has embellished their fancies and filled them with false hopes:
  - Mohammad Asad
Those who turn back to unbelief after the guidance has become clear are seduced by Shaitan who gives them false hopes.
  - Muhammad Farooq-i-Azam Malik
Indeed, those who relapse 'into disbelief' after 'true' guidance has become clear to them, 'it is' Satan 'that' has tempted them, luring them with false hopes.
  - Mustafa Khattab
Lo! those who turn back after the guidance hath been manifested unto them, Satan hath seduced them, and He giveth them the rein.
  - Marmaduke Pickthall
Those who turn back as apostates after Guidance was clearly shown to them the Evil One has instigated them and buoyed them up with false hopes. 4849
  - Abdullah Yusuf Ali

Such men are entirely in the hands of Satan. They follow his suggestions, and their hopes are built on his deceptions.

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