Surah 47. Muhammad

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.

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.

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.

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.

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".

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.

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

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.

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.

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.