Surah 47. Muhammad

[they do turn their backs on it] inasmuch as³⁰ they are wont to say unto those who abhor all that God has revealed, "We will comply with your views on some points."³¹ But God knows their secret thoughts:

  - Mohammad Asad

Lit., "this, because . . .", etc.

Lit., "in some [or "parts of"] the matter": i.e., "although we cannot agree with you [atheists] as regards your denial of God, or of resurrection, or of the fact of revelation as such, we do agree with you that Muhammad is an impostor and that the Qur'an is but his invention" (Razi). By "those who turn their backs [on this message] after guidance has been vouchsafed to them" are meant, in the first instance, the hypocrites and half-hearted followers of Islam at the time of the Prophet who refused to fight in defence of the Faith; in a wider sense, however, this definition applies to all people, at all times, who are impressed by the teachings of the Qur'an but nevertheless refuse to accept it as God-inspired and, therefore, morally binding.

That is why they said to those who showed an aversion to what Allah has revealed: "We shall obey you in some matters," and Allah knows their secret talks.

  - Muhammad Farooq-i-Azam Malik

That is because they said 'privately' to those who 'also' detest what Allah has revealed, 'We will obey you in some matters.'¹ But Allah 'fully' knows what they are hiding.

  - Mustafa Khattab

 i.e., your opposition to the Prophet (ﷺ).

That is because they say unto those who hate what Allah hath revealed: We will obey you in some matters; and Allah knoweth their secret talk.

  - Marmaduke Pickthall

This because they said to those who hate what Allah has revealed "We will obey you in part of (this) matter"; but Allah knows their (inner) secrets. ⁴⁸⁵⁰

  - Abdullah Yusuf Ali

They have become so impervious to facts and truths, because, without the courage to oppose Allah's Cause openly, they secretly intrigue with Allah's enemies, and say that they will follow them part of the way, and by remaining partly in the other camp, they will be far more useful as spies and half-hearted doubters than by going over altogether. If they think that this game will be successful, they are mistaken. All the inner secrets and motives of their hearts are known to Allah. Cf. lix. 11.

hence, how [will they fare] when the angels gather them in death, striking their faces and their backs?³²

  - Mohammad Asad

See note [55] on 8:50 .

Then what will they do when the angels carry off their souls, smiting their faces and their backs?

  - Muhammad Farooq-i-Azam Malik

Then how 'horrible' will it be when the angels take their souls, beating their faces and backs!

  - Mustafa Khattab

Then how (will it be with them) when the angels gather them, smiting their faces and their backs!

  - Marmaduke Pickthall

But how (will it be) when the angels take their souls at death and smite their faces and their backs? ^{4851 4852}

  - Abdullah Yusuf Ali

It is all very well for them to practise hypocrisy in this life. How will they feel at death, when they find that the angels know all, and touch the very spots they had taken such care to conceal?

Their faces and their backs: there is a subtle metaphor. The face is what looks to the front, the side you present to the outer world; the back is what is not shown, what is hidden from the world. The hypocrites will be hit at both points. Or, the face is what they boast of, what they are proud of; the back is the skeleton in the cupboard, the things they dare not utter, but which yet haunt them. The hypocrites are hit on every side. Cf. viii. 50.

This, because they were wont to pursue what God condemns, and to hate [whatever would meet with] His goodly acceptance:³³ and so He has caused all their [good] deeds to come to nought.

  - Mohammad Asad

See first clause of verse {3} of this surah, which speaks of the "pursuit of falsehood". In the present instance, "that which would meet with His goodly acceptance" is the believer's readiness to sacrifice, if necessary, his life in the defence of the Faith.

That will happen because they followed the way that called for the wrath of Allah and hated to adopt the way of His pleasure, therefore He made all their deeds void.

  - Muhammad Farooq-i-Azam Malik

This is because they follow whatever displeases Allah and hate whatever pleases Him, so He has rendered their deeds void.

  - Mustafa Khattab

That will be because they followed that which angereth Allah, and hated that which pleaseth Him. Therefor He hath made their actions vain.

  - Marmaduke Pickthall

This because they followed that which called forth the Wrath of Allah and they hated Allah's good pleasure; so He made their deeds of no effect.

  - Abdullah Yusuf Ali

Or do they in whose hearts is disease think, perchance, that God would never bring their moral failings to light?³⁴

  - Mohammad Asad

The noun dighn (of which adghan is the plural) denotes, primarily, "rancour" or "hate"; in its wider sense it signifies a person's "disposition", "inclination" or "leaning", especially in its negative aspects (Jawhari): hence, a "moral defect" or "failing".

Do those in whose hearts is a disease think that Allah will not reveal their malice?

  - Muhammad Farooq-i-Azam Malik

Or do those with sickness in their hearts think that Allah will not 'be able to' expose their malice?

  - Mustafa Khattab

Or do those in whose hearts is a disease deem that Allah will not bring to light their (secret) hates?

  - Marmaduke Pickthall

Or do those in whose hearts is a disease think that Allah will not bring to light all their rancor? ⁴⁸⁵³

  - Abdullah Yusuf Ali

Cf. verse 20 above, and n. 4845. Being diseased at the very core of their being, they do not understand the simplest facts of spiritual life.

Now had We so willed, We could have shown them clearly to thee, so that thou wouldst know them for sure as by a visible mark:³⁵ but [even so,] thou wilt most certainly reconnize them by the tone of their voice.³⁶ And God knows all that you do, [O men;]

  - Mohammad Asad

Lit., "by their marks": implying, elliptically, that God does not grant to anyone a clear insight, as by a visible mark, into another human being's heart or mind.

Lit., "the tone (lahn) of speech": indicating that a true believer recognizes hypocrisy even without a "visible mark" (sima).

Had We so pleased, We could have pointed them out to you and you would have recognized them promptly by their faces. But you will surely know them by the tone of their speech. Allah knows all of your actions.

  - Muhammad Farooq-i-Azam Malik

Had We willed, We could have truly shown them to you 'O Prophet', and you would have certainly recognized them by their appearance. But you will surely recognize them by their tone of speech. And Allah 'fully' knows your doings 'O people'.

  - Mustafa Khattab

And if We would, We could show them unto thee (Muhammad) so that thou shouldst know them surely by their marks. And thou shalt know them by the burden of their talk. And Allah knoweth your deeds. .

  - Marmaduke Pickthall

Had We so willed We could have shown them up to thee and thou shouldst have known them by their marks: but surely thou wilt know them by the tone of their speech! And Allah knows All that ye do. ⁴⁸⁵⁴

  - Abdullah Yusuf Ali

Evil is not always necessarily branded in this life with a distinguishing mark or brand. But the discerning ones know. Evil is betrayed by its speech and behaviour.

and most certainly We shall try you all, so that We might mark out³⁷ those of you who strive hard [in Our cause] and are patient in adversity: for We shall put to a test [the truth of] all your assertions.³⁸

  - Mohammad Asad

Cf. 3:140 , where the verb 'alama has been rendered in the same way.

Lit., "your announcements" - i.e., all assertions relating to belief. The "test" consists in one's readiness to undergo any sacrifice - and, since most of this surah deals with the problem of a just war (Jihad) in God's cause - even the sacrifice of one's life.

We shall put you to test until We know the valiant and the resolute among you, and test all that is said about you.

  - Muhammad Farooq-i-Azam Malik

We will certainly test you 'believers' until We prove those of you who 'truly' struggle 'in Allah's cause' and remain steadfast, and reveal how you conduct yourselves.

  - Mustafa Khattab

And verily We shall try you till We know those of you who strive hard (for the cause of Allah) and the steadfast, and till We test your record.

  - Marmaduke Pickthall

And We shall try you until We test those among you who strive their utmost and persevere in patience; and We shall try your reported (mettle). ^{4855 4856}

  - Abdullah Yusuf Ali

Cf. xxxiv. 21, and n. 3821. The test and trial is for our own psychological development, to help in the exercise of such choice as has been given to us in our free-will. Cf. also iii. 154, and n. 467.

Akhbar: the things reported of you; reputation for courage and constancy, which has to be brought to the test of facts and experience. In an epigram of Tacitus we are told of a Roman Emperor that he would have been considered in every way to have been worthy of being a ruler if only he had never ruled! So in life people may think us courageous, true, noble, and self-sacrificing; and we may consider ourselves as possessing all such virtues; but it is actual experience that will bring them to the test.

Verily, they who are bent on denying the truth and on barring [others] from the path of God, and [who thus] cut themselves off from the Apostle³⁹ after guidance has been vouchsafed to them, can in no wise harm God; but He will cause all their deeds to come to nought.

  - Mohammad Asad

For the above rendering of shaqqu, see note [16] on 8:13 . The "cutting oneself off" from the Apostle signifies, of course, a rejection of his message, and, in this particular context, a refusal to follow the Qur'anic call to fight in a just cause, i.e., in defence of the Faith or of freedom (see note [167] on 2:190 ).

The unbelievers who obstruct others from the Way of Allah and disputed the Rasool after the guidance has become clear to them shall in no way harm Allah; as a result, he will bring their deeds to nothing.

  - Muhammad Farooq-i-Azam Malik

Indeed, those who disbelieve, hinder 'others' from the Way of Allah, and defy the Messenger after 'true' guidance has become clear to them; they will not harm Allah in the least, but He will render their deeds void.

  - Mustafa Khattab

Lo! those who disbelieve and turn from the way of Allah and oppose the messenger after the guidance hath been manifested unto them, they hurt Allah not a jot, and He will make their actions fruitless.

  - Marmaduke Pickthall

Those who reject Allah hinder (men) from the Path of Allah and resist the Apostle after Guidance has been clearly shown to them will not injure Allah in the least but He will make their deeds of no effect. ⁴⁸⁵⁷

  - Abdullah Yusuf Ali

Cf. verse 25 above, and verse 34 below: in verse 25 was shown the source of the evil. viz., yielding to the deceptions of Satan; in this verse are shown the proximate consequences of such yielding to evil, viz., failure of all we do; and in verse 34 below are shown the eternal consequences, viz., our deprivation of Allah's Grace and Mercy.

O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle, and let not your [good] deeds come to nought!

  - Mohammad Asad

O believers! Obey Allah and obey His Rasool, and do not let your deeds come to nothing.

  - Muhammad Farooq-i-Azam Malik

O believers! Obey Allah and obey the Messenger, and do not let your deeds be in vain.

  - Mustafa Khattab

O ye who believe! Obey Allah and obey the messenger, and render not your actions vain.

  - Marmaduke Pickthall

O ye who believe! obey Allah and obey the Apostle and make not vain your deeds!

  - Abdullah Yusuf Ali

Verily, as for those who are bent on denying the truth and on barring [others] from the path of God, and then die as deniers of the truth - indeed,God will not grant them forgiveness!

  - Mohammad Asad

Those who disbelieve and obstruct the Way of Allah and die while they were still disbelievers, Allah will never forgive them.

  - Muhammad Farooq-i-Azam Malik

Surely those who disbelieve, hinder 'others' from the Way of Allah, and then die as disbelievers; Allah will never forgive them.

  - Mustafa Khattab

Lo! those who disbelieve and turn from the way of Allah and then die disbelievers, Allah surely will not pardon them.

  - Marmaduke Pickthall

Those who reject Allah and hinder (men) from the Path of Allah then die rejecting Allah Allah will not forgive them. ⁴⁸⁵⁸

  - Abdullah Yusuf Ali

See last note.

AND SO, [when you fight in a just cause,] do not lose heart and [never] beg for peace: for, seeing that God is with you, you are bound to rise high [in the end];⁴⁰ and never will He let your [good] deeds go to waste.

  - Mohammad Asad

I.e., even if the fortunes of war go against them, the consciousness of having fought in the cause of truth and justice is bound to enhance the inner strength of the believers and, thus, to become a source of their future greatness: cf. 3:139 .

Therefore, do not be fainthearted crying for peace, for you will surely gain the upper hand. Allah is on your side and will never let your deeds be wasted.

  - Muhammad Farooq-i-Azam Malik

So do not falter or cry for peace, for you will have the upper hand and Allah is with you. And He will never let your deeds go to waste.

  - Mustafa Khattab

So do not falter and cry out for peace when ye (will be) the uppermost, and Allah is with you, and He will not grudge (the reward of) your actions.

  - Marmaduke Pickthall

Be not weary and faint-hearted crying for peace. When ye should be Uppermost: for Allah is with you and will never put you in loss for your (good) deeds. ⁴⁸⁵⁹

  - Abdullah Yusuf Ali

To those who are trying to root out evil, and have authority to do so, the question is not of peace or conflict, but of whether Good or Evil is to prevail. They must remember that Good must ultimately prevail, and Allah's help is with those who, as far as men can, are trying to further the universal Plan. Cf. n. 4847 to verse 22 above.

The life of this world is but a play and a passing delight: but if you believe [in God] and are conscious of Him, He will grant you your deserts. And withal, He does not demand of you [to sacrifice in His cause all of] your possessions:⁴¹

  - Mohammad Asad

Although the life of this world is "but a play and a passing delight", God does not want to deprive the believers of its rightful enjoyment: and so He expects them to sacrifice only a small part of their possessions in His cause. This passage evidently foreshadows the imposition of the obligatory annual tax called zakah ("the purifying dues"), amounting to about 22 percent of a Muslims's income and property, as pointed out by most of the classical commentators in connection with the above verse (hence my interpolation). The proceeds of this tax are to be utilized in what the Qur'an describes as "the cause [lit., "way"] of God", i.e., for the defence and propagation of the Faith and the welfare of the community; and its spiritual purpose is the "purification" of a Muslim's possessions from the blemish of greed and selfishness. (It is to be noted that the payment of zakah was made obligatory at the very beginning of the Medina period, that is, at approximately the same time as the revelation of the present surah.)

The life of this world is but play and amusement. If you believe and follow the way of piety, He will grant you your rewards and will not ask you to give up your possessions.

  - Muhammad Farooq-i-Azam Malik

This worldly life is no more than play and amusement. But if you are faithful and mindful 'of Allah', He will grant you your 'full' reward, and will not ask you 'to donate all' your wealth.

  - Mustafa Khattab

The life of the world is but a sport and a pastime. And if ye believe and ward off (evil), He will give you your wages, and will not ask of you your worldly wealth.

  - Marmaduke Pickthall

The life of this world is but play and amusement: and if ye believe land guard against evil He will grant you your recompense and will not ask you (to give up) your possessions. ^{4860 4861}

  - Abdullah Yusuf Ali

Cf. vi. 32, and n. 855; and xxix. 64, and n. 3497. Amusement and play are not bad things in themselves. As preparations for the more serious life, they have their value. But if we concentrate on them, and neglect the business of life, we cannot prosper. So we must use our life in this world as a preparation for the next life.

Complete self-sacrifice, if voluntarily offered, has a meaning: it means that the person's devotion is exclusively and completely for the Cause. But no law or rule can demand it. And a mere offer to kill yourself has no meaning. You should be ready to take risks to your life in fighting for the Cause, but you should aim at life, not death. If you live, you should be ready to place your substance and your acquisitions at the disposal of the Cause. But it is not reasonable to pauperise yourself and become a hanger-on for the Cause. Moreover, the inborn tendency to self-preservation in an average man would lead to concealment and niggardliness if all were asked for the Cause, by Law, and there would further be a feeling of bitterness and rebellion.

[for,] if He were to demand of you all of them, and urge you,⁴² you would niggardly cling [to them], and so He would [but] bring out your moral failings.⁴³

  - Mohammad Asad

Sc., "to divest yourselves of all your possessions".

For my rendering of adghan as "moral failings", see note [37]. In the present context. this term has more or less the same meaning as the term fujur in 91:8 . The implication is that since "man has been created weak" ( 4:28 ), the imposition of too great a burden on the believers would be self-defeating inasmuch as it might result not in an increase of faith but, rather, in its diminution. This passage illustrates the supreme realism of the Qur'an, which takes into account human nature as it is, with all its God-willed complexity and its inner contradictions, and does not therefore, postulate a priori an impossible ideal as a norm of human behaviour. (Cf. 91:8 , which speaks of man's personality as "imbued with moral failings as well as consciousness of God" - a phrase which is explained in the corresponding note [6].)

If He were to demand all of your possessions and press you for it, you would grow stingy, and He would bring out all your malice.

  - Muhammad Farooq-i-Azam Malik

If He were to do so and pressure you, you would withhold and He would bring out your resentment.

  - Mustafa Khattab

If He should ask it of you and importune you, ye would hoard it, and He would bring to light your (secret) hates.

  - Marmaduke Pickthall

If He were to ask you for all of them and press you ye would covetously withhold and He would bring out all your ill-feeling. ^{4862 4863}

  - Abdullah Yusuf Ali

Cf. iii. 180.

Cf. above, verse 29. Rancour or ill-feeling, or any desire but that of devotion, should never be given a handle in a wise Law.

Behold, [O believers,] it is you who are called upon to spend freely in God's cause: but [even] among you are such as turn out to be niggardly! And yet, he who acts niggardly [in God's cause] is but niggardly towards his own self: for God is indeed self-sufficient, whereas you stand in need [of Him]; and if you turn away [from Him], He will cause other people to take your place, and they will not be the likes of you!

  - Mohammad Asad

Behold, you are those who are being asked to give in the cause of Allah. Yet some of you are stingy, whereas whoever is stingy to His cause, is in fact stingy to himself. Allah is self sufficient, it is you who are needy. If you turn away He will replace you by some other folk; who will not be like you.

  - Muhammad Farooq-i-Azam Malik

Here you are, being invited to donate 'a little' in the cause of Allah. Still some of you withhold. And whoever does so, it is only to their own loss. For Allah is the Self-Sufficient, whereas you stand in need 'of Him'. If you 'still' turn away, He will replace you with another people. And they will not be like you.

  - Mustafa Khattab

Lo! ye are those who are called to spend in the way of Allah, yet among you there are some who hoard. And as for him who hoardeth, he hoardeth only from his soul. And Allah is the Rich, and ye are the poor. And if ye turn away He will exchange you for some other folk, and they will not be the likes of you.

  - Marmaduke Pickthall

Behold ye are those invited to spend (of your substance) in the way of Allah: but among you are some that are niggardly. But any who are niggardly are so at the expense of their own souls. But Allah is free of all wants and it is ye that are needy. If ye turn back (from the Path) He will substitute in your stead another people; then they would not be like you! ^{4864 4865}

  - Abdullah Yusuf Ali

Here the case of the special devotee and of the average man with his human foibles are distinguished. Stinginess is not a virtue: it hurts more the finer-nature of the individual practising it that it hurts the Cause. Allah is free of all wants and independent of any need that we can meet. His Cause is similarly independent of human aid. But it uses human agency for our own human advancement. The need to be able to serve Allah's cause is ours. We are the needy beggars who should claim the privilege before the Lord of Bounties unbounded.

If we desert the Cause, the Cause will not fail. Better men than we will uphold the flag. But we should fall, and others will take our place, who are not so timid, half- hearted, or stingy. In Wordsworth's words, "High Heaven rejects the lore of nicely calculated less or more."