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Surah 47. Muhammad

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47:1
ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ أَضَلَّ أَعْمَـٰلَهُمْ Alla th eena kafaroo wa s addoo AAan sabeeli All a hi a d alla aAAm a lahum
AS FOR THOSE who are bent on denying the truth and on barring [others] from the path of God - all their [good] deeds will He let go to waste;1
  - Mohammad Asad

I.e., whatever good deeds they may do will be so completely outweighed by the above-mentioned sin that they will amount to nothing on the Day of judgment. (But see also note 9 below.) The above verse connects with the last sentence of the preceding surah, "Will, then, any be [really] destroyed save iniquitous folk?"

Those who disbelieve and obstruct Allah's Way, He will render their deeds fruitless.
  - Muhammad Farooq-i-Azam Malik
Those who disbelieve and hinder 'others' from the Way of Allah, He will render their deeds void.
  - Mustafa Khattab
Those who disbelieve and turn (men) from the way of Allah, He rendereth their actions vain.
  - Marmaduke Pickthall
Those who reject Allah and hinder (men) from the Path of Allah their deeds will Allah render astray (From their mark). 4817
  - Abdullah Yusuf Ali

Whatever they do will miss its mark, because Allah is the source of all energy and life. If the wicked try to persecute men or seduce them from the Truth, the result will be the opposite of what they intend.

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47:2
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ Wa a lla th eena a manoo waAAamiloo a l ssa li ha ti wa a manoo bim a nuzzila AAal a mu h ammadin wahuwa al h aqqu min rabbihim kaffara AAanhum sayyi a tihim waa s la h a b a lahum
whereas those who have attained to faith and do righteous deeds, and have come to believe in what has been bestowed from on high on Muhammad - for it is the truth from their Sustainer - [shall attain to God's grace:] He will efface their [past] bad deeds, and will set their hearts at rest.2
  - Mohammad Asad

Lit., "will set aright their hearts" or "their minds", inasmuch as one of the several meanings of the term teal is the "heart" or "mind" of man (Jawhari).

As for those who believe and do good deeds and believe in what is revealed to Muhammad - the truth from their Rabb - He will remove from them their evils and improve their condition.
  - Muhammad Farooq-i-Azam Malik
As for those who believe, do good, and have faith in what has been revealed to Muḥammad- which is the truth from their Lord- He will absolve them of their sins and improve their condition.
  - Mustafa Khattab
And those who believe and do good works and believe in that which is revealed unto Muhammad--and it is the truth from their Lord--He riddeth them of their ill deeds and improveth their state.
  - Marmaduke Pickthall
But those who believe and work deeds of righteousness and believe in the (Revelation) sent down to Muhammad-for it is the Truth from their Lord He will remove from them their ills and improve their condition. 4818
  - Abdullah Yusuf Ali

Bal means state or condition, whether external, or of the heart and mind. Both meanings apply here. The more the wicked rage, the better will be the position of the righteous, and Allah will make it easier and easier for the righteous to love and follow the Truth.

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47:3
ذَٰلِكَ بِأَنَّ ٱلَّذِينَ كَفَرُوا۟ ٱتَّبَعُوا۟ ٱلْبَـٰطِلَ وَأَنَّ ٱلَّذِينَ ءَامَنُوا۟ ٱتَّبَعُوا۟ ٱلْحَقَّ مِن رَّبِّهِمْ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ لِلنَّاسِ أَمْثَـٰلَهُمْ Tha lika bianna alla th eena kafaroo ittabaAAoo alb at ila waanna alla th eena a manoo ittabaAAoo al h aqqa min rabbihim ka tha lika ya d ribu All a hu li l nn a si amth a lahum
This, because they who are bent on denying the truth pursue falsehood, whereas they who have attained to faith pursue [but] the truth [that flows] from their Sustainer. In this way does God set forth unto man the parables of their true state.3
  - Mohammad Asad

Lit., "their parables" (amthalahum). This, according to some of the most outstanding commentators, relates to the parabolic expressions in the above three verses: the "going to waste" - in consequence of their deliberate "pursuance of falsehood" - of the good deeds of those who deny the truth, as well as the "effacement of the bad deeds" of the true believers in consequence of their "pursuance of the truth" (Baghawi, Zamakhshari, Razi, Baydawi). In a broader perspective, this interpretation takes into account the parabolic nature not only of the above sentence but also of many other Qur'anic statements relating to men's spiritual conditions and destinies in this world as well as in the life to come.

This is because the unbelievers follow falsehood, while the believers follow the truth from their Rabb. Thus, Allah cites their similitudes for mankind.
  - Muhammad Farooq-i-Azam Malik
This is because the disbelievers follow falsehood, while the believers follow the truth from their Lord. This is how Allah shows people their true state 'of faith'.
  - Mustafa Khattab
That is because those who disbelieve follow falsehood and because those who believe follow the truth from their Lord. Thus Allah coineth their similitudes for mankind.
  - Marmaduke Pickthall
This because those who reject Allah follow vanities while those who believe follow the Truth from their Lord: Thus does Allah set forth for men their lessons by similitudes. 4819
  - Abdullah Yusuf Ali

We learn the greatest moral lessons by parables and similitudes from things that happen in the outer world. If a man goes after a mirage or a thing that has no real existence, he can never reach his goal, while the man that follows the kindly Light from Allah that leads him on must be happier in mind, sounder in heart, and firmer in life, generally for every moment that he lives.

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47:4
فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَـٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَـٰلَهُمْ Fai tha laqeetumu alla th eena kafaroo fa d arba a l rriq a bi h att a i tha athkhantumoohum fashuddoo alwath a qa faimm a mannan baAAdu waimm a fid a an h att a ta d aAAa al h arbu awz a rah a tha lika walaw yash a o All a hu la i nta s ara minhum wal a kin liyabluwa baAA d akum bibaAA d in wa a lla th eena qutiloo fee sabeeli All a hi falan yu d illa aAAm a lahum
NOW WHEN you meet [in war] those who are bent on denying the truth,4 smite their necks until you overcome them fully, and then tighten their bonds;5 but thereafter [set them free,] either by an act of grace or against ransom, so that the burden of war may be lifted:6 thus [shall it be]. And [know that] had God so willed, He could indeed punish them [Himself]; but [He wills you to struggle] so as to test you [all] by means of one another.7 And as for those who are slain in God's cause, never will He let their deeds go to waste:
  - Mohammad Asad

Sc., "and on barring [others] from the path of God" - thus connecting with verse {1} and laying down the fundamental condition which alone justifies physical warfare: namely, a defence of the Faith and of freedom (cf. in this connection note [167] on 2:190 ). In other words, when "those who are bent on denying the truth" try to deprive the Muslims of their social and political liberty and thus to make it impossible for them to live in accordance with the principles of their faith, a just war (jihad) becomes allowable and, more than that, a duty. The whole of the above verse relates to war actually in progress (cf. note [168] on the first part of 2:191 ); and there is no doubt that it was revealed after {22:39-40}, the earliest Qur'anic reference to physical warfare.

Lit., "tighten the bond". According to almost all the commentators, this expression denotes the taking of prisoners of war. In addition, it may also refer to any sanctions or safeguards which would make it unlikely that the aggression could be resumed in the foreseeable future.

Lit., "so that (hatta) the war may lay down its burdens". The term "ransom" comprises also, in this context, a mutual exchange of prisoners of war (Zamakhshari, quoting an opinion of Imam Ash-Shafi'i ).

I.e., so as to enable the believers to prove by actual deeds the depth of their faith and their readiness for self-sacrifice, and to enable the aggressors to realize how wrong they have been, and thus to bring them closer to the truth.

Therefore, when you meet the unbelievers in the battlefield smite their necks and, when you have thoroughly subdued them, then take prisoners of war and bind them firmly. After the war lay down her burdens, then you have the choice whether you show them favor or accept ransom. Thus are you commanded. If Allah wanted, He Himself could have punished them; but He adopted this way so that He may test some of you by means of others. As for those who are slain in the cause of Allah, He will never let their deeds be lost.
  - Muhammad Farooq-i-Azam Malik
So when you meet the disbelievers 'in battle', strike 'their' necks until you have thoroughly subdued them, then bind them firmly. Later 'free them either as' an act of grace or by ransom until the war comes to an end. So will it be. Had Allah willed, He 'Himself' could have inflicted punishment on them. But He does 'this only to' test some of you by means of others. And those who are martyred in the cause of Allah,1 He will never render their deeds void.
  - Mustafa Khattab

 Another possible interpretation: “And those who fight in the cause of Allah.”

Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain.
  - Marmaduke Pickthall
Therefore when ye meet the Unbelievers (in fight) smite at their necks; at length when ye have thoroughly subdued them bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you some with others. But those who are slain in the way of Allah He will never let their deeds be lost. 4820 4821 4822 4823 4824
  - Abdullah Yusuf Ali

When once the fight (Jihad) is entered upon, carry it out with the utmost vigour, and strike home your blows at the most vital points (smite at their necks), both literally and figuratively. You cannot wage war with kid gloves.

In the first onset there must necessarily be great loss of life; "after the enemy's numbers are fairly thinned down, prisoners may be taken". With this passage may be compared viii. 67, and n. 1234.

When once the enemy is brought under control, generosity (i.e., the release of prisoners without ransom) or ransom is recommended.

The Believers are tested in Faith by the extent to which they are willing to make sacrifices, even to the laying down of their lives; and the enemies are tested as to whether they would repent and let the righteous live in freedom and security.

There are two alternative readings, (1) qatalu, "those who fight", and (2) qutilu, "those who are slain". The meaning under the first reading is wider, and includes that under the second. I have translated on the basis of the second reading, which is in accordance with the text of the Royal Egyptian edition.

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47:5
سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ Sayahdeehim wayu s li h u b a lahum
He will guide them [in the hereafter as well], and will set their hearts at rest,
  - Mohammad Asad
Soon He will guide them, improve their condition
  - Muhammad Farooq-i-Azam Malik
He will guide them 'to their reward', improve their condition,
  - Mustafa Khattab
He will guide them and improve their state,
  - Marmaduke Pickthall
Soon will He guide them and improve their condition. 4825
  - Abdullah Yusuf Ali

If we read "who are slain" in the last clause but one of verse 4, (see last note), "guide" would mean "guide them in their journey after death".

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47:6
وَيُدْخِلُهُمُ ٱلْجَنَّةَ عَرَّفَهَا لَهُمْ Wayudkhiluhumu aljannata AAarrafah a lahum
and will admit them to the paradise which He has promised them.
  - Mohammad Asad
and admit them to the paradise which He has announced for them.
  - Muhammad Farooq-i-Azam Malik
and admit them into Paradise, having made it known to them.1
  - Mustafa Khattab

 Once in Paradise, the believers will recognize their mansions just like they recognized their homes in the world.

And bring them in unto the Garden which He hath made known to them.
  - Marmaduke Pickthall
And admit them to the Garden which He has announced for them. 4826
  - Abdullah Yusuf Ali

"The Garden which He has made known to them ": Cf. ii. 25.

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47:7
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ Y a ayyuh a alla th eena a manoo in tan s uroo All a ha yan s urkum wayuthabbit aqd a makum
O you who have attained to faith! If you help [the cause of] God, He will help you, and will make firm your steps;
  - Mohammad Asad
O believers! If you help the cause of Allah, He will help you and establish your feet firmly.
  - Muhammad Farooq-i-Azam Malik
O believers! If you stand up for Allah, He will help you and make your steps firm.
  - Mustafa Khattab
O ye who believe! If ye help Allah, He will help you and will make your foothold firm.
  - Marmaduke Pickthall
O ye who believe! if ye will aid (the cause of) Allah He will aid you and plant your feet firmly.
  - Abdullah Yusuf Ali

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47:8
وَٱلَّذِينَ كَفَرُوا۟ فَتَعْسًا لَّهُمْ وَأَضَلَّ أَعْمَـٰلَهُمْ Wa a lla th eena kafaroo fataAAsan lahum waa d alla aAAm a lahum
but as for those who are bent on denying the truth, ill fortune awaits them, since He will let all their [good] deeds go to waste:
  - Mohammad Asad
As for the unbelievers, they shall be consigned to perdition, and He will bring their deeds to nothing.
  - Muhammad Farooq-i-Azam Malik
As for the disbelievers, may they be doomed and may He render their deeds void.
  - Mustafa Khattab
And those who disbelieve, perdition is for them, and He will make their actions vain.
  - Marmaduke Pickthall
But those who reject (Allah) for them is destruction and (Allah) will render their deeds astray (from their mark). 4827
  - Abdullah Yusuf Ali

See above, xlvii. I and n. 4817.

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47:9
ذَٰلِكَ بِأَنَّهُمْ كَرِهُوا۟ مَآ أَنزَلَ ٱللَّهُ فَأَحْبَطَ أَعْمَـٰلَهُمْ Tha lika biannahum karihoo m a anzala All a hu faa h ba t a aAAm a lahum
this because they hate [the very thought of] what God has bestowed from on high8 - and thus He causes all their deeds to come to nought!9
  - Mohammad Asad

Namely, the revelation relating to man's moral responsibility to a Supreme Being.

The particle fa ("and thus") at the beginning of this clause connotes a consequence: in other words, it is their rejection of the idea of moral responsibility, inherent in all divine revelation, that deprives the deeds of "those who are bent on denying the truth" - even such deeds as might be termed "good" - of all moral value. This law of inner causality explains fully the phrase "He will let all their [good] deeds go to waste" occurring in verses {1} and {8}.

That is because they hate the revelations of Allah; therefore, He rendered their deeds fruitless.
  - Muhammad Farooq-i-Azam Malik
That is because they detest what Allah has revealed, so He has rendered their deeds void.
  - Mustafa Khattab
That is because they are averse to that which Allah hath revealed, therefor maketh He their action fruitless.
  - Marmaduke Pickthall
That is because they hate the Revelation of Allah; so He has made their deeds fruitless. 4828
  - Abdullah Yusuf Ali

Their deeds are "fruitless" in the sense that they are vain; they do not produce the results intended by their doers. But they will not be exempt from producing the natural consequences of evil, viz., further degradation and misery for the soul.

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47:10
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ دَمَّرَ ٱللَّهُ عَلَيْهِمْ ۖ وَلِلْكَـٰفِرِينَ أَمْثَـٰلُهَا Afalam yaseeroo fee alar d i fayan th uroo kayfa k a na AA a qibatu alla th eena min qablihim dammara All a hu AAalayhim walilk a fireena amth a luh a
Have they, then, never journeyed about the earth and beheld what happened in the end to those [wilful sinners] who lived before their time? God destroyed them utterly: and the like thereof awaits all who deny the truth."10
  - Mohammad Asad

Cf. 6:10 and the corresponding note [9].

Have they not traveled through the land and see what was the end of those who have gone before them? Allah destroyed them utterly and a similar fate awaits these unbelievers.
  - Muhammad Farooq-i-Azam Malik
Have they not travelled throughout the land to see what was the end of those before them? Allah annihilated them, and a similar fate awaits the disbelievers.
  - Mustafa Khattab
Have they not travelled in the land to see the nature of the consequence for those who were before them? Allah wiped them out. And for the disbelievers there will be the like thereof.
  - Marmaduke Pickthall
Do they not travel through the earth and see what was the End of those before them (who did evil)? Allah brought utter destruction on them and similar (fates await) those who reject Allah. 4829
  - Abdullah Yusuf Ali

The end of evil is evil. All past history and tradition shows that. Will not men of every generation learn that lesson? Allah helps His servants, but those who rebel against Allah have no one to help them.

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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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