Surah 47. Muhammad

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

That is because Allah is patron of those who believe, and because the disbelievers have no patron.

  - Marmaduke Pickthall

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

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

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

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

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

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

[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

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

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

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

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

While as for those who walk aright, He addeth to their guidance, and giveth them their protection (against evil).

  - Marmaduke Pickthall

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

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

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 (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

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 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

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

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

[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

Would ye then, if ye were given the command, work corruption in the land and sever your ties of kinship?

  - Marmaduke Pickthall

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

Such are they whom Allah curseth so that he deafeneth them and maketh blind their eyes.

  - Marmaduke Pickthall

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

Will they then not meditate on the Qur'an, or are there locks on the hearts?

  - Marmaduke Pickthall

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

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