Surah Muhammad 47:1-11 - Quran Translation Commentary

(47:2) While those who believed and worked righteous deeds, and believed in that which has been sent down upon Muhammad³ – and it is the Truth from their Lord – He will acquit them their evil deeds, and reform their condition.⁴

(47:3) That because those who disbelieved followed the falsehood,⁵ while those who believed followed the truth from their Lord. Thus does Allah set forth for the people their similitudes.⁶

(47:4) Therefore, when you meet the unbelievers (in a battle), then (let there be) striking of the necks until, when you have slaughtered them well enough, tie well the bonds.⁷ Thereafter either (confer) generosity, or (accept) ransom,⁸ until war lays down its burdens.⁹ That (is how it has to be)!¹⁰ Had Allah wished, He could have avenged upon them;¹¹ but that He may try some of you by means of others.¹² As for those who were slain in Allah’s path, never will He lay waste their deeds.¹³

(47:5) He will surely guide them,¹⁴ and reform their condition.

(47:6) He will admit them to Paradise with which He has familiarized them.¹⁵

(47:7) O those who have believed, if you help Allah, He will help you, and firm up your feet.¹⁶

(47:8) As for those who disbelieved, destruction for them,¹⁷ and He has laid waste their works.

(47:9) That because they disliked what Allah has revealed therefore, He quashed their deeds.

(47:10) Have they not traveled in the land to see how was the end of those before them? Allah set destruction upon them. As for (these) unbelievers, they shall have the like thereof.¹⁸

(47:11) That, because Allah is the protector of the believers and that because the unbelievers have no protector for them.

Commentary

2. Yusuf Ali has a poignant point: “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.”

3. Sufyan Thawri said with reference to the words, “And believed in that which has been sent down upon Muhammad,” that the allusion is to those who did not oppose Muhammad in any way (Qurtubi).The addition of this clause is to emphasize that after the appearance of Prophet Muhammad, belief in him becomes part of the faith structure, and that, there is no independent path of salvation open but which must necessarily pass through Muhammad’s territory (Au.).

4. Obviously, the application is general, but Ibn `Abbas is reported to have said that (at the time of revelation) the first verse was referring to the Makkans while the second to the Ansar (Tabari).

The above opinion of Ibn `Abbas was recorded by Hakim and others, with the former declaring it trustworthy (Alusi).

Ibn Kathir points out that similar words have been used in supplicatory words that are to be said in response to another’s sneeze. They are:

“May Allah guide you and reform your condition.”

5. “Batil” is that which does not enjoy a true existence (Razi).

6. “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” (Yusuf Ali).

7. Asad comments, “.. 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. 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.”

8. That is, after you have overcome your enemies, then, either set them free, without any compensation, or set a ransom. Some scholars have thought that this verse is abrogated by another which said (9: 5),

“When the holy months have passed, then slay the polytheists wherever you find them.” However, the correct position is that the ayah under question is firm, un-abrogated. The leader of the faithful is free to kill some prisoners (with bad record: Au.), ransom some, or set free others as a gesture of goodwill (Ibn Jarir, Ibn Kathir).

In fact, this ayah abrogates the rule set by the verses of surah al-Anfal (ayah 67, 68), which disapproved prisoner-taking in the first place. In view of the verse under discussion, scholars have treated the verses of surah al-Anfal as abrogated, and have said that taking prisoners and then granting them freedom after they have paid ransom, or freeing them in return of nothing, is entirely lawful. This was the position adopted by `Abdullah ibn `Umar, Hasan, `Ata, Thawri, Shafe`i, Ahmad, Is-haq and others. Accordingly, when the Prophet (saws) captured 80 men of an ambushing party at Hudaybiyyah, he freed them all for no returns. From Imam Abu Hanifah we have two opinions, one disallowing ransom, another, allowing it. Tahawi has reported in Ma`ani al-Athar that this is the preferred opinion of Abu Hanifah.

As regards how Islam – which stands firm in favor of human rights – allowed taking slaves, the answer requires good amount of discussion, but in sum it might be noted that the rules and conditions that have been promulgated in this connection, leave only the name: slavery, but in actual fact take away all the realities of slavery best seen in British and American treatment of slaves. As Le Bon Gustave has pointed out, the image of a slave, bound in chains, whipped for work, housed in a pen, fed with little, if any, does not hold true of the slave in Islam. The Prophet has said, as in a hadith of Bukhari,

“They are your brothers, placed under you. So if one of your brother is placed under your hand, then, let him feed him out of what he eats, clothe him out of what he clothes himself, and place not upon him a burden more than he can bear, but if he did place an unbearable burden on him, then, help him therewith.” As against all other systems, Islam allows that a slave marry his own owner, receives half the booty of a battle, and, surprisingly, if he promises security to an enemy member, his word is to be honored. The Prophet’s last words, as reported by `Ali, were, (as in Abu Da’ud and Ahmad),

“The last words of the Prophet were, ‘Prayers, Prayers. Fear Allah in the matters of the salves.’” In addition, Islam framed such rules and injunctions that helped in the emancipation of the slaves. Indeed, it appears as though slaves were to be freed on simple pretexts. There were many sins whose commitment entailed freeing of a slave as the expiation. It went to such extent that according to a hadith when someone slapped his slave, he was asked to free him. These are the reason why the Companions are reported to have freed such large number of slaves. The author of Al-Najm al-Wahhaj has conducted research to show the following figures of slaves freed by some Companions:

`A’isha, 69 slaves,

`Abbas, 70

Hakim b. Hizam, 100

`Abdullah ibn `Umar, 1,000

`Uthman b. `Affan, 20

Dhu al-Kala` Himyari, 800

`Abdul Rahman b. `Awf, 30,000

Finally, one might note that slave-taking is a mutual act. That is, prisoners are made slaves for the reasons of retaliation. But if there is a mutual pact between a Muslim and a non-Muslim warring states that they will not take slaves, then, a Muslim state will be more than willing to enter into such a pact (Mufti Shafi`).

Mawdudi adds: “The treatment therefore, of the slaves in early Islam was remarkable. One of the slave, Abu `Aziz, himself reported, “The Ansari in whose care I was placed, used to live on dates while he fed me bread.” The Prophet (saws) was told about another slave, Suhayl b. `Amr, that he was a fiery speaker (against Islam) and, therefore, his teeth ought to be broken. The Prophet replied, as in Ibn Hisham, “If I have his teeth broken then Allah will break my teeth, although I am a Prophet.”

The rules regarding Arabian Pagans, however, writes Alusi, are different. If they resort to war and are taken prisoners, then, nothing but Islam is accepted of them. (Having come to the battle and getting imprisoned, ransom will not be accepted ofthem). For them, it is either Islam or exile. However, no child, woman or an old man can be executed in view of the Prophet’s instruction; nor can any individual execute any of the prisoners of war. That is the prerogative of the government alone. Further, if they embrace Islam before imprisonment, then they cannot be enslaved. On the other hand, if they embrace Islam after being imprisoned, they cannot be executed. But rather, they will remain slaves of the state.

It is reported that Hajjaj handed over a prisoner to Ibn `Umar to execute him. He refused saying, “This is not what we have been ordered; but rather, ‘either favor, or ransom’” (Qurtubi). The report is in Ibn Marduwayh (Shawkani).

Scholars have given their opinions about the third option, not mentioned here: that of executing the prisoners. A study of the Prophetic practice reveals that it was only in specific cases that the prisoners were killed, otherwise, the general Prophetic practice was adoption of one of the two alternatives mentioned above: show favor or accept ransom. This is what he did most of the time, such as, with the prisoners of Makkah, Hawazin, Jews of Khayber, and many others (Au.).

9. Mujahid has said that the “until” of the ayah would be attained when `Isa ibn Maryam descends; (until then wars will go on: Au.) – Ibn Jarir, Qurtubi, Ibn Kathir and others).

Apart from being a rational explanation, the above admits a fact: there will never be peace in the world. For example, during the last two hundred years Muslims have not committed any offence against the West. But, did it bring peace to them? Far from that, they have been continuously losing lives and property decade after decade.

Abu Salamah b. Nufayl is said to have reported that someone went up to the Prophet and said, “I am wearied of the horse, have laid down my arms as war has laid down its burdens, and I said to myself, ‘there is no more fighting.’” The Prophet replied, “It is now that the war has begun. A group of my Ummah will remain dominant over others. Allah will up-raise the hearts of a people, so they will fight them and Allah will feed them through them, until Allah’s command comes to pass while they are in that state. Lo, Islam’s most prominent place will be Syria. As for horses, goodness is tied to their foreheads until the day of Judgment.”

According to other versions, the man had gone to the Prophet after a certain victory (Ibn Kathir).

Hadith commentators explain that Syria would be the principal city of Islam when, before the end of the world, great events will take place (Au.).

The above hadith is in the Sahih of Ibn Hibban as well as in Nasa’i (Sami).

10. Shabbir expounds the passage: Truth and falsehood will always remain confronting each other. Therefore, when there is a clash between believers and unbelievers, the Muslims should remain steadfast and show courage. Falsehood will only weaken when its ringleaders are destroyed and their unity is broken. Therefore, let there be no lackadaisical or sluggish attitude towards the clash; nor any hesitation in slaughtering the enemy in the battlefield. When, after considerable battling, your dread is implanted in the hearts of the enemies, and their strength is broken, then it is that you might take prisoners. This imprisonment may lead them to learn a lesson (so as not to resort to violence once again). Another possibility is that when the prisoners have lived among you, they might see the difference between you and themselves, and reconsider the Islamic message. It is expected that this will lead to their acceptance of the truth. However, if you feel it right, you might free them without ransom which might lead some of them to soften their hearts towards Islam, or you may accept ransom and let them go. But if it is not possible to return the prisoners, then there are only three ways of dealing with them: (a) Keep them back as citizens of the Islamic state as dhimmis. (b) Take them as slaves. (c) Kill them. But killing is only allowable if one of them has committed a serious crime. (Otherwise they cannot be killed).

If someone attempts a little research - and he might not need to spend a long time on the project - he will discover how far away the West is in dealing with war prisoners, in comparison with the Islamic instructions and practices. At the time of this writing, kidnapping citizens of other countries, locking them up in secret prisons, or handing them over to such states that promise to torture them and never let them out, without any trial ever taking place, nay, without anyone ever knowing the true numbers involved, is accepted by the citizens and leaders of the so-called civilized world as fair and just (Au.).

11. Qatadah said: He could easily destroy them by setting upon them His forces, and many they are. Were He to set upon them the weakest of His forces, it would suffice them (Ibn Jarir).

12. That is, Allah (swt) had the power to destroy them Himself, but He allowed them to commit aggression against you and challenge you in the battle-field, in order to try you by them: whether you will fight back, or flee to safer places, leaving Islam unsuccored (Au.).

13. Qatadah said that the special reference by “those who were slain” was to those who fell at Uhud. These verses were in fact revealed in reference to that battle. The Prophet was on a hill and his followers were badly injured. A batch of pagans proclaimed: “Hubal is exalted.” The Muslims responded, “Allah is more Exalted and more Glorious.” The pagans said, “A day for a day. War is like a pail. We have `Uzza, while you have no `Uzza.” The Prophet then said, “Allah is our Protector while you have no protector. As for the dead they fair differently: our dead are alive, being fed, while your dead are in the Fire, receiving torture” (Tabari, Kashshaf, Qurtubi).

It was Abu Sufyan who had spoken out those words from the foot of the hill on behalf of the pagans (Ibn Kathir).

As regards a martyr’s special status, there are several ahadith to support it. One is in Tirmidhi, who declared it Sahih, as well as in Ibn Majah . It says,

Miqdam b. Ma`dikarib reported the Prophet: “A martyr enjoys six specialties: He is forgiven at the first instance (of martyrdom) so that he sees his place in Paradise; is saved from the punishment in the grave; will be saved from the Great Fear; will have a crown of dignity placed on his head - whose rubies will be better than the world and what it contains; will be married to seventy (wide-eyed) houris; and will be able to intercede for seventy of his kinsfolk.”

14. That is, guide them to Paradise, although other connotations are possible (Qurtubi).

15. It is widely reported by the commentators that the angel who will take charge of the individual believers on Judgment day, will lead him right up to the gates of Paradise.

We have a report in this connection from Abu Said al-Khudri. It says,

Abu Sa`id al-Khudri narrated that the Prophet said, “When the believers would have escaped the Fire, they will be held on a bridge between the Fire and Paradise. At that point they will settle their accounts of wrongs done to each other. Then they will be allowed to proceed to Paradise. At that time, they would know their places in Paradise better than they knew their homes on the earth.”

Mujahid added that they will know their places as if they lived in them from the time they were created, without seeking guidance from anyone (Ibn Jarir, Zamakhshari & Razi [without quoting the hadith]).

The above hadith is in Bukhari (Qurtubi, Ibn Kathir).

The translation as “familiarized” follows Hasan’s understanding as in Qurtubi to the effect that Allah has already familiarized the believers with Paradise, having described it and explained in detail what it will be like (Au.).

16. Allah (swt) will firm up the feet of those who help Him in His cause during this life so that they stay firm on Islam, as He will also firm them up in the battlefields and give them firm feet on the Bridge (Qurtubi), in other words, at everyl moment where a believer can stagger or hesitate (Au.).

17. The Prophet has said, as in Bukhari,

“Destroyed is the worshipper of Dinar and Dirham, cloaks and shrouds. If he is granted he is pleased, but if denied, he is displeased” (Qurtubi, Ibn Kathir).

18. That is, a similar end awaits them.