QURAN · SURAH 47 · MUHAMMAD ﷺ
Introduction
Muhammad ﷺ is the forty-seventh surah of the Quran, traditionally classified as Medinan. It contains 38 verses and takes its name from the mention of the Prophet in the second verse. It is also known as Al-Qitāl, “Fighting”, a theme running through several of its passages.
The surah presents a community under trial: faith must find expression in deeds, sincerity, and perseverance. Conflict forms a concrete part of this setting. The text addresses fighting and the treatment of prisoners, fear and hesitation, opposition to the Messenger, and the meaning of faithfulness in difficult times.
Alongside these themes come questions about the inner life: what does it mean to listen truly? What prevents the heart from reflecting? Knowledge received may become guidance or remain merely a word heard without acceptance. The reminders about kinship, forgiveness for believing men and women, and responsibility for one’s deeds prevent the relationship with GOD from being separated from conduct towards others.
In ASH’s reflection, the ending offers a key to reading the chapter: GOD is free of all need, while human beings are needy. Supporting His cause does not mean supplying a divine lack. It means answering one’s calling with consistency, perseverance, and generosity, recognising that miserliness and unfaithfulness harm those who practise them first of all.
Structure of the surah
This thematic outline follows all 38 verses. It is an editorial reading guide, distinct from the traditional divisions used in recitation.
- Verses 1–3 · Faith, truth, and the value of deedsThe opening contrast between falsehood and truth introduces responsibility for one’s actions.
- Verses 4–11 · Conflict, prisoners, and GOD’s supportThe trial of fighting, the release of prisoners, and the promise of guidance.
- Verses 12–15 · The Garden and the final destinyPresent choices are set before the images of the Garden and the Fire.
- Verses 16–19 · Listening, knowledge, and forgivenessAccepting guidance, remembering the Hour, and asking forgiveness for believing men and women.
- Verses 20–24 · Sincerity, kinship, and reflectionThe trial of obedience, responsibility towards relatives, and hearts closed to the Quran.
- Verses 25–31 · Hidden motives and the trial of perseveranceHypocrisy, resentment, and faithfulness revealed through action.
- Verses 32–35 · Obedience and steadfastnessOpposition to the Messenger, the value of deeds, and steadfastness in conflict.
- Verses 36–38 · Wealth, generosity, and the need for GODMiserliness harms those who practise it; GOD does not depend on human wealth.
Audio of the entire surah
Listen to Surah Muhammad ﷺ and follow the reading in the text below.
Complete interlinear table
Quran 47, 1–38. Each row presents one complete verse in Arabic, transliteration, Maulana Muhammad Ali’s English translation, and an ASH English study rendering. The comparison is arranged verse by verse, rather than word by word.
Reading approach. The ASH column is an editorial study rendering, distinct from Ali’s translation. Notes outside the table explain the main choices. Transliteration uses ā, ī, and ū for long vowels, ʿ for ʿayn, and ʾ for hamza: it is a reading aid, not a complete notation of tajwīd. The opening basmala remains separate from the 38 numbered verses. Some sentences continue beyond the boundary of an individual verse.
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
Bismi Allāhi ar-Raḥmāni ar-Raḥīm.
In the name of GOD, the Compassionate, the Merciful.
Verses 1–3 · Faith, truth, and the value of deeds
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 1 | ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ أَضَلَّ أَعْمَٰلَهُمْ | Alladhīna kafarū waṣaddū ʿan sabīli Allāhi aḍalla aʿmālahum. | Those who disbelieve and turn (men) from GOD's way, He will destroy their works. | Those who disbelieve and turn others away from GOD’s path: He will render their deeds vain. |
| 2 | وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍۢ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ | Walladhīna āmanū waʿamilū aṣṣāliḥāti waāmanū bimā nuzzila ʿalā muḥammadin wahuwa alḥaqqu min rabbihim kaffara ʿanhum sayyiʾātihim waʾaṣlaḥa bālahum. | And those who believe and do good, and believe in that which has been revealed to Muhammad ﷺ — and it is the Truth from their LORD — He will remove their evil from them and improve their condition. | But those who believe, do good, and believe in what has been sent down to Muhammad ﷺ — which is the truth from their LORD — He will remove their evil deeds and improve their condition. |
| 3 | ذَٰلِكَ بِأَنَّ ٱلَّذِينَ كَفَرُوا۟ ٱتَّبَعُوا۟ ٱلْبَٰطِلَ وَأَنَّ ٱلَّذِينَ ءَامَنُوا۟ ٱتَّبَعُوا۟ ٱلْحَقَّ مِن رَّبِّهِمْ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ لِلنَّاسِ أَمْثَٰلَهُمْ | Dhālika biʾanna alladhīna kafarū ittabaʿū albāṭila waʾanna alladhīna āmanū ittabaʿū alḥaqqa min rabbihim kadhālika yaḍribu Allāhu linnāsi amthālahum. | That is because those who disbelieve follow falsehood, and those who believe follow the Truth from their LORD. Thus does GOD set forth their descriptions for men. | That is because those who disbelieve follow falsehood, while those who believe follow the truth from their LORD. Thus GOD sets forth examples describing them for humankind. |
The name of the surah. Muhammad ﷺ is mentioned in 47, 2 as the recipient of revelation. The emphasis on deeds runs throughout the chapter: believing and acting are presented together. The honorific ﷺ in the translations is an editorial addition of respect, not a word in the verse; Arabic and transliteration follow the scriptural text.
Verses 4–11 · Conflict, prisoners, and GOD’s support
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 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 وَلَٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍۢ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَٰلَهُمْ | Faʾidhā laqītumu alladhīna kafarū faḍarba arriqābi ḥattā idhā athkhantumūhum fashuddū alwathāqa faʾimmā mannan baʿdu waʾimmā fidāʾan ḥattā taḍaʿa alḥarbu awzārahā dhālika walaw yashāʾu Allāhu lantaṣara minhum walākin liyabluwa baʿḍakum bibaʿḍin walladhīna qutilū fī sabīli Allāhi falan yuḍilla aʿmālahum. | So when you meet in battle those who disbelieve, smite the necks; then, when you have overcome them, make (them) prisoners, and afterwards (set them free) as a favour or for ransom till the war lay down its burdens. That (shall be so). And if GOD please, He would certainly exact retribution from them, but that He may try some of you by means of others. And those who are slain in the way of GOD, He will never allow their deeds to perish. | When you meet those who disbelieve in battle, strike their necks; then, when you have overcome them, bind the prisoners firmly. Afterwards, release them as a favour or for ransom, until war lays down its burdens. So it shall be. If GOD willed, He would exact retribution from them, but He wills to test some of you through others. As for those killed in GOD’s path, He will never let their deeds be lost. |
| 5 | سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ | Sayahdīhim wayuṣliḥu bālahum. | He will guide them and improve their condition. | He will guide them and improve their condition. |
| 6 | وَيُدْخِلُهُمُ ٱلْجَنَّةَ عَرَّفَهَا لَهُمْ | Wayudkhiluhumu aljannata ʿarrafahā lahum. | And make them enter the Garden, which He has made known to them. | And He will admit them to the Garden that He has made known to them. |
| 7 | يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ | Yā ayyuhā alladhīna āmanū in tanṣurū Allāha yanṣurkum wayuthabbit aqdāmakum. | O you who believe, if you help GOD, He will help you and make firm your feet. | O you who believe, if you support GOD, He will support you and make your steps firm. |
| 8 | وَٱلَّذِينَ كَفَرُوا۟ فَتَعْسًۭا لَّهُمْ وَأَضَلَّ أَعْمَٰلَهُمْ | Walladhīna kafarū fataʿsan lahum waʾaḍalla aʿmālahum. | And those who disbelieve, for them is destruction, and He will destroy their works. | As for those who disbelieve, ruin upon them! And He will render their deeds vain. |
| 9 | ذَٰلِكَ بِأَنَّهُمْ كَرِهُوا۟ مَآ أَنزَلَ ٱللَّهُ فَأَحْبَطَ أَعْمَٰلَهُمْ | Dhālika biʾannahum karihū mā anzala Allāhu faʾaḥbaṭa aʿmālahum. | That is because they hate that which GOD reveals, so He has rendered their deeds fruitless. | That is because they have hated what GOD has sent down, so He has made their deeds fruitless. |
| 10 | ۞ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ دَمَّرَ ٱللَّهُ عَلَيْهِمْ ۖ وَلِلْكَٰفِرِينَ أَمْثَٰلُهَا | Afalam yasīrū fī alarḍi fayanẓurū kayfa kāna ʿāqibatu alladhīna min qablihim dammara Allāhu ʿalayhim walilkāfirīna amthāluhā. | Have they not travelled in the land and seen what was the end of those before them? GOD destroyed them. And for the disbelievers is the like thereof. | Have they not travelled through the land and observed the end of those before them? GOD destroyed them; and a similar fate awaits those who disbelieve. |
| 11 | ذَٰلِكَ بِأَنَّ ٱللَّهَ مَوْلَى ٱلَّذِينَ ءَامَنُوا۟ وَأَنَّ ٱلْكَٰفِرِينَ لَا مَوْلَىٰ لَهُمْ | Dhālika biʾanna Allāha mawlā alladhīna āmanū waʾanna alkāfirīna lā mawlā lahum. | That is because GOD is the patron of those who believe, and because the disbelievers have no patron. | That is because GOD is the Protector of those who believe, while those who disbelieve have no protector. |
Fighting and prisoners. In 47, 4, “in battle” makes the military context explicit, as in Ali’s translation; it does not translate a separate Arabic word. The passage describes the clash, then capture and release as a favour or for ransom. Ibn Kathīr comments on it in the context of war; subsequent legal interpretations are not all identical. It is not an indiscriminate command against anyone professing a different faith. In 47, 7, supporting GOD means supporting His cause: 47, 38 makes clear that He has no need of human beings.
Verses 12–15 · The Garden and the final destiny
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 12 | إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ وَٱلَّذِينَ كَفَرُوا۟ يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ ٱلْأَنْعَٰمُ وَٱلنَّارُ مَثْوًۭى لَّهُمْ | Inna Allāha yudkhilu alladhīna āmanū waʿamilū aṣṣāliḥāti jannātin tajrī min taḥtihā alanhāru walladhīna kafarū yatamattaʿūna wayaʾkulūna kamā taʾkulu alanʿāmu wannāru mathwan lahum. | Surely GOD will make those who believe and do good enter Gardens wherein flow rivers. And those who disbelieve enjoy themselves and eat as the cattle eat, and the Fire is their abode. | GOD will admit those who believe and do good to Gardens beneath which rivers flow. Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their dwelling. |
| 13 | وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةًۭ مِّن قَرْيَتِكَ ٱلَّتِىٓ أَخْرَجَتْكَ أَهْلَكْنَٰهُمْ فَلَا نَاصِرَ لَهُمْ | Wakaʾayyin min qaryatin hiya ashaddu quwwatan min qaryatika allatī akhrajatka ahlaknāhum falā nāṣira lahum. | And how many a town, more powerful than thy town which has driven thee out — We destroyed them, so there was no helper for them. | How many towns were stronger than your town, which drove you out! We destroyed them, and there was no one to help them. |
| 14 | أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّهِۦ كَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُم | Afaman kāna ʿalā bayyinatin min rabbihi kaman zuyyina lahu sūʾu ʿamalihi wattabaʿū ahwāʾahum. | Is then he who has a clear argument from his LORD like him to whom his evil conduct is made fair-seeming; and they follow their low desires. | Is someone who stands upon clear evidence from their LORD like those whose evil deeds have been made attractive to them and who follow their own desires? |
| 15 | مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ فِيهَآ أَنْهَٰرٌۭ مِّن مَّآءٍ غَيْرِ ءَاسِنٍۢ وَأَنْهَٰرٌۭ مِّن لَّبَنٍۢ لَّمْ يَتَغَيَّرْ طَعْمُهُۥ وَأَنْهَٰرٌۭ مِّنْ خَمْرٍۢ لَّذَّةٍۢ لِّلشَّٰرِبِينَ وَأَنْهَٰرٌۭ مِّنْ عَسَلٍۢ مُّصَفًّۭى ۖ وَلَهُمْ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَمَغْفِرَةٌۭ مِّن رَّبِّهِمْ ۖ كَمَنْ هُوَ خَٰلِدٌۭ فِى ٱلنَّارِ وَسُقُوا۟ مَآءً حَمِيمًۭا فَقَطَّعَ أَمْعَآءَهُمْ | Mathalu aljannati allatī wuʿida almuttaqūna fīhā anhārun min māʾin ghayri āsinin waʾanhārun min labanin lam yataghayyar ṭaʿmuhu waʾanhārun min khamrin ladhdhatin lishshāribīna waʾanhārun min ʿasalin muṣaffan walahum fīhā min kulli aththamarāti wamaghfiratun min rabbihim kaman huwa khālidun fī annāri wasuqū māʾan ḥamīman faqaṭṭaʿa amʿāʾahum. | A parable of the Garden which the dutiful are promised: Therein are rivers of water not altering for the worse, and rivers of milk whereof the taste changes not, and rivers of wine delicious to the drinkers, and rivers of honey clarified; and for them therein are all fruits and protection from their LORD. (Are these) like those who abide in the Fire and who are made to drink boiling water, so it rends their bowels asunder? | Here is the description of the Garden promised to those who are mindful of GOD: in it are rivers of water that does not spoil, rivers of milk whose taste does not change, rivers of wine delightful to those who drink it, and rivers of purified honey. There they will have every kind of fruit and forgiveness from their LORD. Are they like those who remain forever in the Fire and are given boiling water to drink that tears their bowels apart? |
Images of the final destiny. The Garden is described through water, milk, wine, honey, and fruit, together with forgiveness from the LORD. The ASH rendering retains the reference to wine and the stark contrast with the Fire, without substituting gentler images. For maghfirah in 47, 15, ASH uses “forgiveness”, while Ali uses “protection”. The text invites the reader to measure immediate pleasures against life’s ultimate destination.
Verses 16–19 · Listening, knowledge, and forgiveness
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 16 | وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ حَتَّىٰٓ إِذَا خَرَجُوا۟ مِنْ عِندِكَ قَالُوا۟ لِلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مَاذَا قَالَ ءَانِفًا ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ | Waminhum man yastamiʿu ilayka ḥattā idhā kharajū min ʿindika qālū lilladhīna ūtū alʿilma mādhā qāla ānifan ulāʾika alladhīna ṭabaʿa Allāhu ʿalā qulūbihim wattabaʿū ahwāʾahum. | And there are those of them who seek to listen to thee, till, when they go forth from thee, they say to those who have been given knowledge: What was it that he said just now? These are they whose hearts GOD has sealed and they follow their low desires. | Among them are those who listen to you; then, when they leave your presence, they say to those who have been given knowledge, “What did he say just now?” These are the ones whose hearts GOD has sealed and who follow their own desires. |
| 17 | وَٱلَّذِينَ ٱهْتَدَوْا۟ زَادَهُمْ هُدًۭى وَءَاتَىٰهُمْ تَقْوَىٰهُمْ | Walladhīna ihtadaw zādahum hudan waātāhum taqwāhum. | And those who follow guidance, He increases them in guidance and grants them their observance of duty. | As for those who accept guidance, He increases them in guidance and grants them reverent mindfulness. |
| 18 | فَهَلْ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأْتِيَهُم بَغْتَةًۭ ۖ فَقَدْ جَآءَ أَشْرَاطُهَا ۚ فَأَنَّىٰ لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَىٰهُمْ | Fahal yanẓurūna illā assāʿata an taʾtiyahum baghtatan faqad jāʾa ashrāṭuhā faʾannā lahum idhā jāʾathum dhikrāhum. | Wait they for aught but the Hour that it should come upon them of a sudden? Now tokens thereof have already come. For how will they have their reminder, when it comes on them? | Are they waiting for anything but the Hour to come upon them suddenly? Its signs have already come. But when it arrives, how will remembering the warning help them? |
| 19 | فَٱعْلَمْ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱللَّهُ وَٱسْتَغْفِرْ لِذَنۢبِكَ وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ ۗ وَٱللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَىٰكُمْ | Faʿlam annahu lā ilāha illā Allāhu wastaghfir lidhanbika walilmuʾminīna walmuʾmināti wallāhu yaʿlamu mutaqallabakum wamathwākum. | So know that there is no god but GOD and ask protection for thy sin and for the believing men and the believing women. And GOD knows your moving about and your staying (in a place). | Know, then, that there is no deity except GOD, and ask forgiveness for your sin and for the believing men and believing women. GOD knows your movements and your dwelling. |
Listening and accepting guidance. The difference is not simply between hearing and not hearing, but between superficial listening and accepting guidance. In 47, 17, taqwā is rendered “reverent mindfulness”: watchfulness before GOD and responsibility in action. In 47, 19, ASH renders the request as “ask forgiveness”, while Ali writes “ask protection”. This prayer of intercession expressly includes believing men and women.
Verses 20–24 · Sincerity, kinship, and reflection
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 20 | وَيَقُولُ ٱلَّذِينَ ءَامَنُوا۟ لَوْلَا نُزِّلَتْ سُورَةٌۭ ۖ فَإِذَآ أُنزِلَتْ سُورَةٌۭ مُّحْكَمَةٌۭ وَذُكِرَ فِيهَا ٱلْقِتَالُ ۙ رَأَيْتَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ يَنظُرُونَ إِلَيْكَ نَظَرَ ٱلْمَغْشِىِّ عَلَيْهِ مِنَ ٱلْمَوْتِ ۖ فَأَوْلَىٰ لَهُمْ | Wayaqūlu alladhīna āmanū lawlā nuzzilat sūratun faʾidhā unzilat sūratun muḥkamatun wadhukira fīhā alqitālu raʾayta alladhīna fī qulūbihim maraḍun yanẓurūna ilayka naẓara almaghshiyyi ʿalayhi mina almawti faʾawlā lahum. | And those who believe say: Why is not a chapter revealed? But when a decisive chapter is revealed, and fighting is mentioned therein, thou seest those in whose hearts is a disease look to thee with the look of one fainting at death. So woe to them! | Those who believe say, “Why has a surah not been sent down?” But when a surah of firm meaning is sent down and fighting is mentioned in it, you see those with sickness in their hearts looking at you with the gaze of someone fainting before death. Woe to them! |
| 21 | طَاعَةٌۭ وَقَوْلٌۭ مَّعْرُوفٌۭ ۚ فَإِذَا عَزَمَ ٱلْأَمْرُ فَلَوْ صَدَقُوا۟ ٱللَّهَ لَكَانَ خَيْرًۭا لَّهُمْ | Ṭāʿatun waqawlun maʿrūfun faʾidhā ʿazama alamru falaw ṣadaqū Allāha lakāna khayran lahum. | Obedience and a gentle word (was proper). Then when the affair is settled, it is better for them if they remain true to GOD. | Obedience and a fitting word would be better. When the matter is decided, it would be better for them to be true to GOD. |
| 22 | فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا۟ فِى ٱلْأَرْضِ وَتُقَطِّعُوٓا۟ أَرْحَامَكُمْ | Fahal ʿasaytum in tawallaytum an tufsidū fī alarḍi watuqaṭṭiʿū arḥāmakum. | But if you turn away, you are sure to make mischief in the land and cut off the ties of kinship! | If you turn away, are you likely to spread corruption in the land and sever your ties of kinship? |
| 23 | أُو۟لَٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰٓ أَبْصَٰرَهُمْ | Ūlāʾika alladhīna laʿanahumu Allāhu faʾaṣammahum waʾaʿmā abṣārahum. | Those it is whom GOD has cursed, so He has made them deaf and blinded their eyes. | These are the ones whom GOD has cursed, making them deaf and blinding their eyes. |
| 24 | أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَآ | Afalā yatadabbarūna alqurʾāna am ʿalā qulūbin aqfāluhā. | Do they not reflect on the Qur'an? Or, are there locks on the hearts? | Do they not reflect upon the Quran? Or are there locks upon their hearts? |
Hearts and kinship. The sentence across 47, 20–21 permits different syntactical arrangements; here the final warning in the first verse is followed by a statement of what would be better. The words “would be better” make an implicit connection explicit. In 47, 22, ASH follows the reading “if you turn away”. The denunciation of corruption and broken family ties leads to the question about closed hearts. The images of deafness and blindness concern rejection of the message here, not the moral worth of people with sensory disabilities.
Verses 25–31 · Hidden motives and the trial of perseverance
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 25 | إِنَّ ٱلَّذِينَ ٱرْتَدُّوا۟ عَلَىٰٓ أَدْبَٰرِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْهُدَى ۙ ٱلشَّيْطَٰنُ سَوَّلَ لَهُمْ وَأَمْلَىٰ لَهُمْ | Inna alladhīna irtaddū ʿalā adbārihim min baʿdi mā tabayyana lahumu alhudā ashshayṭānu sawwala lahum waʾamlā lahum. | Surely those who turn back after guidance is manifest to them, the devil embellishes it for them and lengthens false hopes for them. | Those who have turned back after guidance became clear to them: Satan has made error attractive to them and lulled them with long hopes. |
| 26 | ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لِلَّذِينَ كَرِهُوا۟ مَا نَزَّلَ ٱللَّهُ سَنُطِيعُكُمْ فِى بَعْضِ ٱلْأَمْرِ ۖ وَٱللَّهُ يَعْلَمُ إِسْرَارَهُمْ | Dhālika biʾannahum qālū lilladhīna karihū mā nazzala Allāhu sanuṭīʿukum fī baʿḍi alamri wallāhu yaʿlamu isrārahum. | That is because they say to those who hate what GOD has revealed: We will obey you in some matters. And GOD knows their secrets. | That is because they said to those who hate what GOD has sent down, “We will obey you in some matters.” But GOD knows their secrets. |
| 27 | فَكَيْفَ إِذَا تَوَفَّتْهُمُ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ | Fakayfa idhā tawaffathumu almalāʾikatu yaḍribūna wujūhahum waʾadbārahum. | But how will it be when the angels cause them to die, smiting their faces and their backs? | How will it be, then, when the angels take them in death, striking their faces and their backs? |
| 28 | ذَٰلِكَ بِأَنَّهُمُ ٱتَّبَعُوا۟ مَآ أَسْخَطَ ٱللَّهَ وَكَرِهُوا۟ رِضْوَٰنَهُۥ فَأَحْبَطَ أَعْمَٰلَهُمْ | Dhālika biʾannahumu ittabaʿū mā askhaṭa Allāha wakarihū riḍwānahu faʾaḥbaṭa aʿmālahum. | That is because they follow that which displeases GOD and are averse to His pleasure, so He makes their deeds fruitless. | That is because they followed what brings GOD’s displeasure and hated what pleases Him, so He has made their deeds fruitless. |
| 29 | أَمْ حَسِبَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ أَن لَّن يُخْرِجَ ٱللَّهُ أَضْغَٰنَهُمْ | Am ḥasiba alladhīna fī qulūbihim maraḍun an lan yukhrija Allāhu aḍghānahum. | Or do those in whose hearts is a disease think that GOD will not bring forth their spite? | Do those with sickness in their hearts think that GOD will not bring their resentments to light? |
| 30 | وَلَوْ نَشَآءُ لَأَرَيْنَٰكَهُمْ فَلَعَرَفْتَهُم بِسِيمَٰهُمْ ۚ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ ٱلْقَوْلِ ۚ وَٱللَّهُ يَعْلَمُ أَعْمَٰلَكُمْ | Walaw nashāʾu laʾaraynākahum falaʿaraftahum bisīmāhum walataʿrifannahum fī laḥni alqawli wallāhu yaʿlamu aʿmālakum. | And if We please, We could show them to thee so that thou shouldst know them by their marks. And certainly thou canst recognize them by the tone of (their) speech. And GOD knows your deeds. | If We willed, We would show them to you, and you would recognise them by their marks. And you will certainly recognise them by the tone of their speech. GOD knows your deeds. |
| 31 | وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ ٱلْمُجَٰهِدِينَ مِنكُمْ وَٱلصَّٰبِرِينَ وَنَبْلُوَا۟ أَخْبَارَكُمْ | Walanabluwannakum ḥattā naʿlama almujāhidīna minkum waṣṣābirīna wanabluwa akhbārakum. | And certainly We shall try you, till We know those among you who strive hard, and the steadfast, and manifest your news. | We will certainly test you until We know those among you who strive in the struggle and those who persevere, and We will put reports about you to the test. |
Trial makes faithfulness manifest. The text moves from the secrets of the heart to the deeds that reveal them. In 47, 31, the knowledge expressed through testing is not interpreted here as previous ignorance on GOD’s part: the trial makes those who persevere recognisable within history. The reference to those who strive in the struggle belongs to the surah’s concrete setting and should not be reduced solely to a general inner exercise. ASH’s reflection invites readers to examine their own sincerity before judging others’ intentions.
Verses 32–35 · Obedience and steadfastness
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 32 | إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ وَشَآقُّوا۟ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْهُدَىٰ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًۭٔا وَسَيُحْبِطُ أَعْمَٰلَهُمْ | Inna alladhīna kafarū waṣaddū ʿan sabīli Allāhi washāqqū arrasūla min baʿdi mā tabayyana lahumu alhudā lan yaḍurrū Allāha shayʾan wasayuḥbiṭu aʿmālahum. | Surely those who disbelieve and hinder (men) from GOD's way and oppose the Messenger after guidance is quite clear to them, cannot harm GOD in any way, and He will make their deeds fruitless. | Those who disbelieve, turn others away from GOD’s path, and oppose the Messenger after guidance has become clear to them will never harm GOD in any way. He will make their deeds fruitless. |
| 33 | ۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَلَا تُبْطِلُوٓا۟ أَعْمَٰلَكُمْ | Yā ayyuhā alladhīna āmanū aṭīʿū Allāha waʾaṭīʿū arrasūla walā tubṭilū aʿmālakum. | O you who believe, obey GOD and obey the Messenger and make not your deeds vain. | O you who believe, obey GOD and obey the Messenger, and do not render your deeds vain. |
| 34 | إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ ثُمَّ مَاتُوا۟ وَهُمْ كُفَّارٌۭ فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ | Inna alladhīna kafarū waṣaddū ʿan sabīli Allāhi thumma mātū wahum kuffārun falan yaghfira Allāhu lahum. | Surely those who disbelieve and hinder (men) from GOD's way, then die disbelievers, GOD will not forgive them. | Those who disbelieve, turn others away from GOD’s path, and then die in disbelief: GOD will not forgive them. |
| 35 | فَلَا تَهِنُوا۟ وَتَدْعُوٓا۟ إِلَى ٱلسَّلْمِ وَأَنتُمُ ٱلْأَعْلَوْنَ وَٱللَّهُ مَعَكُمْ وَلَن يَتِرَكُمْ أَعْمَٰلَكُمْ | Falā tahinū watadʿū ilā assalmi waʾantumu alaʿlawna wallāhu maʿakum walan yatirakum aʿmālakum. | And be not slack so as to cry for peace — and you are the uppermost — and GOD is with you, and He will not bring your deeds to naught. | Do not weaken and call for peace while you have the upper hand. GOD is with you and will not diminish the worth of your deeds. |
Steadfastness and a call for peace. Verse 47, 35 retains its military language and addresses a community described as having the upper hand. Ibn Kathīr reads it in relation to that condition and also discusses the possibility of treaties in different circumstances. A universal prohibition of every peace agreement does not follow without further argument. This note clarifies the interpretative context without replacing the command expressed in the text.
Verses 36–38 · Wealth, generosity, and the need for GOD
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 36 | إِنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌۭ وَلَهْوٌۭ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ يُؤْتِكُمْ أُجُورَكُمْ وَلَا يَسْـَٔلْكُمْ أَمْوَٰلَكُمْ | Innamā alḥayātu addunyā laʿibun walahwun waʾin tuʾminū watattaqū yuʾtikum ujūrakum walā yasʾalkum amwālakum. | The life of this world is but idle sport and play, and, if you believe and keep your duty, He will give you your reward, and He does not ask of you your wealth. | The life of this world is only play and distraction. If you believe and are reverently mindful, He will give you your rewards and will not ask you for your wealth. |
| 37 | إِن يَسْـَٔلْكُمُوهَا فَيُحْفِكُمْ تَبْخَلُوا۟ وَيُخْرِجْ أَضْغَٰنَكُمْ | In yasʾalkumūhā fayuḥfikum tabkhalū wayukhrij aḍghānakum. | If He should ask you for it and press you, you will be niggardly, and He will bring forth your malice. | If He asked you for it insistently, you would become miserly, and He would bring your resentments to light. |
| 38 | هَٰٓأَنتُمْ هَٰٓؤُلَآءِ تُدْعَوْنَ لِتُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ فَمِنكُم مَّن يَبْخَلُ ۖ وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن نَّفْسِهِۦ ۚ وَٱللَّهُ ٱلْغَنِىُّ وَأَنتُمُ ٱلْفُقَرَآءُ ۚ وَإِن تَتَوَلَّوْا۟ يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوٓا۟ أَمْثَٰلَكُم | Hāʾantum hāʾulāʾi tudʿawna litunfiqū fī sabīli Allāhi faminkum man yabkhalu waman yabkhal faʾinnamā yabkhalu ʿan nafsihi wallāhu alghaniyyu waʾantumu alfuqarāʾu waʾin tatawallaw yastabdil qawman ghayrakum thumma lā yakūnū amthālakum. | Behold! you are those who are called to spend in GOD's way, but among you are those who are niggardly; and whoever is niggardly, is niggardly against his own soul. And GOD is Self-Sufficient and you are needy. And if you turn back He will bring in your place another people, then they will not be like you. | Here you are, called to spend in GOD’s path, yet some of you are miserly. Whoever is miserly is so only to their own detriment. GOD is free of all need, while you are needy. If you turn away, He will replace you with another people, who will not be like you. |
An ASH reflection on generosity. The ending challenges the illusion of self-sufficiency: GOD has no need of our possessions, while we depend on Him. Verse 47, 36 does not cancel the invitation to spend in 47, 38; the passage distinguishes human need from divine fullness and exposes the attachment that emerges when people are pressed to give. Generosity thus becomes a concrete test of faith, and miserliness a loss first of all to those who practise it.
