Overview - Surah 47: Muhammad (Muhammad )
The Surah talks about the real struggle that will take place between the truth and falsehood. In this struggle the truth will be victorious and the falsehood and its supporters will be utterly defeated. The separation will take place between those who believe and those who will deny the truth.
Sections:
- Those who believe in Prophet Muhammad their sins are removed and their condition will improve. The opponents of the truth will perish.
- Good news for the Believers. The Prophet is asked to pray for the Believers.
- The weak hearted and the blind are not able to see the truth.
- The real success. Do not be intimidated, stand firm and struggle for the cause of Allah.
This Surah is named after our beloved Messenger, Muhammad. His name is mentioned in the following Ayat وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ الْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ "And those who believe and do righteous deeds and believe in what has been sent down upon Muhammad - and it is the truth from their Lord - He will remove from them their misdeeds and amend their condition." (47:2)
The Surah is also known as 'Surah al-Qital' [Fighting].
There are 38 Ayat in this Surah.
Overview
| Total Ayat | 38 |
| Total Words * | 539 |
| Root Words * | 171 |
| Makki / Madani | Madani |
| Chronological Order* | 95th (according to Ibn Abbas) |
| Year of Revelation* | 15th year of Prophethood (2nd Year Hijri) |
| Events during/before this Surah*
Change of Qiblah from Jerusalem to Makkah - Battle of Badr, Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah, , 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Muhammad
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| Surah Index
Adversity (patience during) , Angels, Cattle, Charity, Charity (niggardliness) , Death, Death (in God’s cause) , Disbelievers, Disbelievers (God’s promise to) , Fighting, Fighting (do not beg for peace) , Fighting (free slaves after fighting ends) , Hell, Honey, Iblis, Jihad, Judgement (Day) , Knowledge, Knowledge (obligation upon man to obtain and impart) , Milk, Muhammad, Qur’an, Religion (is not play and transient delight) , Resurrection (of soul) , Revelation, Revelation (mentioning war) , Sexes (equality of) , Slaves (freeing) (after war is over), Water, Wine
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Theme 1: Repurcussions for turning away from the Dawah [calling] of Prophet Muhammad [saw].
Theme 2: Its theme is to prepare the believers for war and to give them preliminary instructions in this regard. That is why it has also been entitled al-Qital. It deals with the following topics:
At the outset it is said that of the two groups confronting each other at this time, one has refused to accept the Truth and has become an obstruction for others on the way of God, while the other group has accepted the Truth which had been sent down by God to His servant, Muhammad. Now, God’s final decision is that He has rendered fruitless and vain all the works of the former group and set right the condition and affairs of the latter group.
After this, the Muslims have been given the initial war instructions and they have been reassured of God’s help and guidance: they have been given hope for the best rewards on offering sacrifices in the cause of God and they have been assured that their struggle in the cause of the Truth will not go to waste, but they will be abundantly rewarded both in this world and in the Hereafter.
Furthermore, about the disbelievers it has been said that they are deprived of God’s support and guidance: none of their plans will succeed in their conflict with the believers, and they will meet a most evil fate both in this world and in the Hereafter. They thought they had achieved a great success by driving the Prophet of God out of Makkah, but in fact by this they had hastened their own doom.
After this, the discourse turns to the hypocrites, who were posing to be sincere Muslims before the command to fight was sent down, but were confounded when this command actually came down, and began to conspire with the disbelievers in order to save themselves from the hazards of war. They have been plainly warned to the effect that no act and deed is acceptable to God of those who adopt hypocrisy with regard to Him and His Prophet. There, the basic issue against which all those who profess the Faith are being tried is whether one is on the side of the Truth or Falsehood, whether one’s sympathies are with Islam and the Muslims or with disbelief and the disbelievers, whether one keeps one’s own self and interests dearer or the Truth which one professes to believe in and follow. One who fails in this test is not at all a believer; his Prayer and his Fasting and his discharging of the financial obligation (Zakah) deserve no reward from God.
Then the Muslims have been exhorted not to lose heart for being small in numbers and ill equipped as against the great strength of the disbelievers: they should not show weakness by offering peace to them, which might still further embolden them against Islam and the Muslims, but they should come out with trust in God and clash with the mighty forces of disbelief. God is with the Muslims: they alone shall triumph; and the might of disbelief will be humbled and vanquished.
In conclusion, the Muslims have been invited to spend their wealth in the cause of God. Although at that time they were economically very weak, the problem that they confronted was the very survival of Islam and the Muslims. The importance and delicacy of the problem demanded that the Muslims should not only risk their lives for safeguarding themselves and their Faith from the dominance of disbelief and for exalting God’s Religion but should also expend their economic resources as far as possible in the preparations for war. Therefore, they were clearly warned to the effect: Anyone who adopted a stingy attitude at the time, would not, in fact, harm God at all, but would result in his own destruction, for God does not stand in need of help from men. If one group of men neglected in offering sacrifices in the cause of His Religion, God would remove them and bring another group in its place.
Allah has not mentioned the name of the Prophet "Muhammad" except 4 times in the Qur'an, with this Surah being one of them. Allah does mention in one more instance, the name 'Ahmad' in Surah as-Saff (61:6) as the Prophet prophecised by Jesus.
Manuscripts / Inscriptions
- Surah Muhammad and Surah al-Fath both have the mention of the name of the Prophet Muhammad (47:2) (48:29).
Prophet Muhammad (saW) - The name "Muhammad" derives from the root letters H-M-D meaning "praise". Words which are derived from the root H-M-D appear 63 times in the Qur'an. The Prophet Muhammad (saw) lived for 63 years. http://www.quran-wiki.com/ayatRoots.php?q=H
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
The contents of this Surah testify that it was sent down after the Hijrah at Madinah at the time when the fighting had been enjoined, though active fighting had not yet been undertaken.
The conditions at the time when this Surah was sent down were such that the Muslims were being made the target of persecution and tyranny in Makkah in particular and in Arabia in general, and life had become miserable for them. Although the Muslims had emigrated to the haven of Madinah from every side, the disbelieving Quraysh were not prepared to leave them alone and let them live in peace even there. Thus, the small settlement of Madinah was hemmed in by the enemy, who was bent upon exterminating it completely. The only alternative left with the Muslims were that either they should surrender to the forces of ignorance, giving up their mission of preaching the true Faith, or even following it in their private lives, or should rise to wage a war at the cost of their lives to settle finally and forever whether Islam would stay in Arabia or the creed of ignorance. On this occasion God showed the Muslims the same way of resolution and will, which is the only way for the true believers. He first permitted them to fight in Surah 22: al-Hajj (The Pilgrimage): 39 and then enjoined fighting in Surah 2: al-Baqarah (The Cow): 190. But at that time everyone knew full well what it meant to wage a war in those conditions. There were only a handful of Muslims in Madinah, who could not muster even a thousand soldiers; yet they were being urged to take up the sword and clash against the pagan forces of the whole of Arabia. Then the kind of the weapons needed to equip its soldiers for war could hardly be afforded by the town in which hundreds of emigrants were still homeless and unsettled even by resort to starving its members at a time when it had been boycotted economically by the Arabs on all sides.
- After the previous Surahs threatening the Makkans with punishment, Surah Muhammad is revealed mentioning Battle of Badr which was the first instalment of the punishment. Allah says فَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ ۚ دَمَّرَ اللَّـهُ عَلَيْهِمْ ۖ وَلِلْكَافِرِينَ أَمْثَالُهَا "Have they not traveled through the land and seen how was the end of those before them? Allah destroyed [everything] over them, and for the disbelievers is something comparable." (47:10)
- Allah voids the deeds of the disbelievers.
- The follow Batil [falsehood] (47:3)
- They hate what was revealed by Allah (47:9)
- Showing off and hypocrisy (47:30)
- Cutting of relations is one of the major wrongs and these are cursed by Allah (47:22) (47:23)
- The heart is where tadabbur [reflection] takes place. (47:24)
- The people of Jannah know their homes in Jannah like they know their homes in this world. (47:6)
- In war thoroughly subdue the unbelievers before taking them as prisoners of war.
- If you help the cause of Allah, Allah will help and protect you.
- True believers do not follow their own desires in the matter of religion.
- Allah put the believers to test to know the valiant and the resolute.
- In the case of war Allah is on the side of the true believers.
- Do not be miserly if you are asked to give in the cause of Allah.
Tafsir Zone
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Sayyid Qutb Overview (Verses 5 - 6) The Purpose of Jihad God does not require believers to fight and go on jihad because He needs their help against the unbelievers. Far be it from Him to need help. He is able, should He wish, to destroy those unbelievers utterly. It is all a test for mankind which determines everyone's position: Thus [shall it be]. Had God so willed, He could have punished them Himself, but it is His will that He tests you all by means of one another. And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them. (Verses 4-6) Those unbelievers who debar people from God's path, and their ilk throughout the earth, at all times, and those despots who exercise power unjustly and appear to command force and authority, behaving in all arrogance, are no more than a handful of creatures living on earth. The earth is nothing but a tiny little planet floating in the midst of countless other planets, stars, celestial systems and galaxies whose sizes and numbers are known only to God. In the universal expanse, worlds and galaxies appear merely as scattered points, and as though they float aimlessly. None other than God controls them all and ensures harmony between them. Despots, their entourages and followers, indeed all people on earth, are no more than small ants when compared with God's power. No indeed, they are not even like tiny particles blown everywhere by a light breeze. They are just nothing. When God commands believers to smite the necks of unbelievers and to bind them firmly after they have been utterly subdued, He only makes of them a tool of His power. Had He so willed, He would have dealt with them directly, as He did with those whom he destroyed by floods, a stunning blast or wind. He can indeed punish them Himself, without using any of these forces. God, however, wants the best for the believers. Therefore, He tests them and cultivates what is good in them, making it easier for them to do the best of good works. God wants to test the believers, bringing out the best potential in man. The highest level a human being attains is when the truth he believes in becomes so dear to him that he will fight for it, exposing himself to death, but also being willing to kill his opponents. He simply will not compromise on this truth he believes in, and cannot live or love life unless it be under such truth. God wants to cultivate the believers, so that every desire and aspiration pertaining to this transitory life on earth, dear as it may be normally to man, is progressively weakened. He wants to purge them of their weaknesses and compensate them for their shortcomings until all their desires respond to the call to jihad and the earning of His pleasure. God will thus know that those people have successfully passed the test and have been properly cultivated. They do not make their choices on impulse, but on the basis of careful consideration. God also wants to elevate the believers. When they go through the hardships of jihad, exposing themselves to the danger of death at every turn, they learn to care little for this danger. For most people, however, this is so frightening that they shed much of their moral values and dignity to avoid it. Yet it is of little consequence to those who are used to exposing themselves to it, whether they eventually avoid it or not. To turn to God alone at every moment of danger produces an effect which is best compared to an electric shock. It is like remoulding people's hearts and souls in full clarity and purity. Moreover, such a test provides the means to put the affairs of the whole community on the right basis, placing its leadership in the hands of those who strive so strenuously for God's cause ready to sacrifice themselves for it. Such people care little for worldly riches and luxuries. When they are the ones who have the leadership of human society, the whole world will be set on the right footing. Furthermore, it facilitates the way for people to earn God's pleasure and His reward without having to face the reckoning. By contrast, those in the opposite camp find it easy to do what incurs God's displeasure and exposes them to His punishment. Everyone will have his way made easy for him to follow, according to God's knowledge of the true nature of all. Thus, God tells us about those who are killed, fighting for His cause: "And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them. (Verses 4-6) The first thing to note here is the contrast between what happens to the deeds of martyrs and what happens to those of unbelievers. In the case of the unbelievers, the surah started with the statement that "their deeds [are] brought to nothing," by God. Here the verse says of martyrs: "never will He let their deeds go to waste." Theirs are good deeds, done in accordance with Divine guidance, linked to the solid truth by which they are motivated and in defence of which they are undertaken. They will remain because the truth is permanent and will never be lost. We then face the great truth of the continuing life of martyrs killed in God's cause. This is a fact already stated in the Qur'an: "Do not say of those who are killed in God's cause, 'They are dead.' They are alive, although you do not perceive that." (2: 154) This great truth is presented here in a new light. We see the life of the martyr extending and growing in the way it followed before it left this world, the way of obedience to God and sacrifice for His cause: "He will grant them guidance, and bring them to a happy state." (Verse 5) It was for the cause of God that they were slain and so He will continue to guide them after their martyrdom, promising them that they will attain to a happy state, as their souls will be purged of any traces of earthly life's burdens. They will grow in purity so as to be suited to the absolute purity of the ones on high to which they are raised. This means that theirs is a continuing, uninterrupted life except in an earthly sense. God takes care of their lives, increases them in guidance, purity and shining. Ultimately, He fulfils His promise to them, for He "will admit them to the Garden He has already made known to them. (Verse 6) A hadith related by Alimad quotes the Prophet as saying: "A martyr is given six special privileges: with the first drop of his blood, he is forgiven every sin he has ever committed; he sees his position in heaven; and he is given his maiden companions, security from the greatest fear, torment in the grave and his adornment of true faith." Another hadith related by al-Tirmidhi and Ibn Majah specifically states that a martyr is made to see his position in heaven. This is how God makes heaven known to martyrs, and such is the end of continuing guidance and the happy state they are brought into after departing life on earth. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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- Surah 47. Muhammad - Saad al Ghamidi https://www.youtube.com/watch?v=3nb1mRj8P24&index=47&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 47. Muhammad Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=0dwbiwRZkbM&index=47&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 47. Muhammad Muhammad Al Luhaydan https://www.youtube.com/watch?v=Zv7-u1K-Hag&index=47&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Idris Akbar Surah Muhammad https://www.youtube.com/watch?v=TgB-8rnSPAw
- Surah 47. Muhammad muhammad Minshawi https://www.youtube.com/watch?v=G5YfFO-jPi8&index=47&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
