Surah Muhammad (Muhammad ) 47 : 15
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Explanatory Note
Such physical descriptions of reward and punishment in the hereafter occur in several places in the Qur'an. They may be accompanied with other mental images or given on their own. Likewise, mental images are often given on their own in the Qur'an. It is God who has created mankind, and He knows best what affects and influences them and what is conducive to cultivating the better elements in their nature. He also knows what enjoyment or suffering is best in bringing out the best in them. People possess different qualities and characteristics that are all combined within human nature but differ in their manifestation in each individual. Hence, God has given us detailed accounts of the types of comfort and suffering, pleasure and pain, according to His absolute knowledge of His creatures.
Some people are best motivated to good action and most contented with their reward when they are told that they shall have rivers of pure water, healthy milk, pure, clarified honey and delightful wine, as well as fruits of all kinds, together with forgiveness that ensures their admission to heaven. These people are given what is suitable to cultivate the best in them and ensure that they receive their fitting reward. There are others who worship God because they want to thank Him for the countless blessings He has given them, or because they love Him and try to draw closer to Him through their worship, just as lovers lean towards each other, or because they are too ashamed to be seen in any condition that does not please God. In their worship, they do not look up to heaven and hell, bliss or suffering. These are best motivated when they read God's words: "As for those who believe and do righteous deeds, God will certainly bestow love on them." (19: 96) They feel their greatest bliss when they learn that they will be "in a seat of truth, in the presence of an all powerful Sovereign." (54: 55)
In between these two types there is a wide range of different natures and mentalities. They all find in what God describes of bliss and suffering, reward and punishment, what ensures the cultivation of what is best in them in this present life and what is fitting as a reward in the life to come. It should be noted that the images of happiness and suffering grow in sophistication as the listeners become more refined by greater exposure to the Qur'an, and according to the types of situations being addressed. This is true of all generations and communities.
The requital is of two types: the first includes all these rivers together with plentiful and varied fruit as well as God's forgiveness. The other is thus outlined: "Are they to be compared to those who are to abide in the fire and be given a drink of scalding water that tears their bowels? Again, this is a physical image of fierce torture that fits the ambience of the stirah. It also fits the crude nature of the unbelievers, for they are the ones who approach their enjoyments and their food like animals. It is a crude atmosphere. Hence, they are requited with boiling water that tears at their bowels and bellies. The two groups are totally different in their nature and code of life. Most certainly their requital will not be the same.
3. Surah Overview
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.
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11. Tafsir Zone
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Overview (Verses 16 - 19) In this passage the surah speaks about the hypocrites. In the first instance it depicts their attitude towards the Prophet and the Qur'an, then their attitude to fighting which God requires Muslims to undertake in the service of His cause. Finally, it reveals their attitude towards the Jews and their conspiring with them against Islam and the Muslim community. It should be remembered that hypocrisy first started in Madinah. It did not exist in Makkah, as the situation there made it totally unnecessary. In Makkah, the Muslims suffered persecution and no one needed to appease them. When God facilitated support for Islam with its acceptance by the two tribes of Madinah, the Aws and the Khazraj, the new faith spread into all clans and families. There were Muslims in every home in Madinah. Some, however, hated to see the Prophet and Islam gaining power but dared not make their hostility public. Therefore, they pretended to be Muslim when in reality they were full of hatred for Islam. They were also keen for ill fortune to befall the Prophet and his Companions. Their chief was (Abdullali ibn Ubayy ibn A Jewish community also lived in Madinah. The Jews had a military and economic presence as well as organisational strength at the time the Prophet settled in Madinah. They also hated the Prophet, his faith and his followers. The presence of such Jews offered encouragement to the hypocrites: essentially, the two groups were united in their hatred of Islam and the Muslims. As a result, they conspired and exploited every opportunity to undermine the Muslim community. When the Muslim community experienced difficult circumstances, their opponents made their hostility all the more apparent; and when the Muslims enjoyed good times, they resorted to covert action and wicked conspiracy. Up to the middle of the Prophet's stay in Madinah, these two groups represented a real danger to Islam and the Muslim community. Repeated mention of the hypocrites and their schemes occur in the surahs revealed in Madinah, and in which they come in for clear denunciation. Their contacts with the Jews and cooperation with them is also referred to in such revelations. In the present passage, we have such references to both the hypocrites and the Jews. How Divine Guidance Works Some of them listen to you, but no sooner do they leave your presence than they scornfully say to those endowed with knowledge: 'What is it that he said just now?' Such are the ones whose hearts God has sealed, and who follow their desires. (Verse 16) The phrase, `some of them', may refer to the unbelievers who were the subject of discussion in the first passage of the surah. In this case, the hypocrites are considered as a group of unbelievers, although they conceal their reality. In this sense, the siirah is referring to their true status. On the other hand, the phrase may refer to the Muslims, considering that the hypocrites were integrated with them, pretending to belong to their community. They were indeed treated as Muslims, as Islam requires us to deal with people on the basis of what they profess to be. In either case, however, they are hypocrites as their description in the surah and their deeds indicate. The hypocrites' question, after they had listened to the Prophet, shows how they only pretended to pay attention to what he was saying when their minds were inattentive, preoccupied with other things, or rather were sealed altogether. It also suggests an implicit ridicule. Since they address their question to people endowed with knowledge asking about the meaning of what they heard, they imply that what Muhammad said was incomprehensible. Despite having paid attention to it, they still could not understand its meaning. It further implies ridicule of those knowledgeable people who attended carefully to everything the Prophet said, making an effort to understand it fully and memorize it, as the Prophet's Companions used to do. In this way, using blatant or subtle mockery, these hypocrites asked them to repeat the Prophet's words. In all these possibilities we see wickedness, deep resentment and hatred: "Such are the ones whose hearts God has sealed, and who follow their desires." (Verse 16) Such is the condition of the hypocrites. Those who follow Divine guidance, however, are totally different: As for those who accept Divine guidance, God increases them in guidance and causes them to grow in the quality of God-fearing. (Verse 17) The order of reporting events in this verse calls for reflection. The believers start by accepting guidance, and God rewards them by increasing this guidance so that they do not err. He further gives them an even more profound reward, as He "causes them to grow in the quality of God-fearing." This quality makes a person's heart always apprehensive, feeling that God is watching him, fearing that he might incur God's displeasure whilst hoping to earn His pleasure, and ashamed that God may see him in a situation of which He disapproves. Such a keen sensitivity is the essence of being God-fearing. It is a great prize which God grants to whomever He chooses of His servants when they accept His guidance and strive to earn His pleasure. Guidance, sensitivity and being God-fearing describe a condition that is the opposite of the hypocrisy described in the previous verse. The surah picks up its description of the hypocrites who leave the Prophet's presence having understood nothing of his teachings, which aim to enhance people's fear of God, and remind them of what is certain to come of reckoning and requital: Are they waiting for the Last Hour to come upon them of a sudden? Its portents have already come; but once it has arrived, what benefit will it then be to them if they take heed? (Verse 18) What do these people who sit with the Prophet and later leave, having understood or learnt nothing, wait for? Are they waiting for the Last Hour to come upon them all of a sudden while they are preoccupied with worldly matters? Well, the portents of the Last Hour have already come, as have its signs. The revelation of the last Divine message is the clearest of all these portents. It announces that it is the last warning before the appointed time for the Last Hour. The Prophet is quoted as saying: "I was sent with my message, nothing separates me from the Last Hour more than what separates my two fingers." [Related by al-Sulthari and Muslim.] If time appears to have extended long since the Prophet's time, we should remember that God's days are different from our days. According to God's reckoning, its first signs have already come. No reasonable person should allow it to come upon him all of a sudden, when he can no longer attend to a duty: "Once it has arrived, what benefit will it then be to them if they take heed?" This serves as a strong reminder to those who are oblivious. The surah then addresses the Prophet and the well-guided people who follow him telling them to follow a different course based on true knowledge, remembrance of God and seeking His forgiveness and feeling that He watches over them and knows everything about them. They will then be on their guard as they await the Last Hour: Know, then, that there is no deity other than God, and pray to Him to forgive you your sins, and to forgive all believing men and women. God knows all your comings and goings, as well as your abiding at rest. (Verse 19) This directive points first of all to the need to always remember the first truth which the Prophet and those who follow him uphold: " Know, then, that there is no deity other than God." Once this truth is firmly established in man's conscience, other directives are given: "And pray to Him to forgive you your sins." This is said to the Prophet whom God has already forgiven his past and future sins, because it is the duty of every believer who is aware that his efforts fall short of fulfilling his duty, no matter how hard he tries. In this way, every believer feels that his prayer for forgiveness serves as an aspect of glorifying God and thanking Him for His forgiveness. Moreover, it is a lesson to the Prophet's Companions and followers who know his high position with his Lord, yet see that he is instructed to remember God and to pray to Him for forgiveness for himself and all believers, men and women. They know that God always answers the Prophet's prayers. They then feel that God has bestowed on them a great blessing by sending them this noble Prophet and instructing him to pray to Him to forgive them. Thus, they are sure that He will forgive them their sins. The final point in this directive is that "God knows all your comings and goings, as well as your abiding at rest." (Verse 19) Thus a believer feels both reassurance and fear at the same time. He is reassured that he is under God's care wherever he is, and he is in fear because God knows every feeling and thought he may have, and is aware of his every secret. This is all part of education that keeps a believer always on the look out, keen to remain always on the right track. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
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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Overview (Verses 16 - 19) In this passage the surah speaks about the hypocrites. In the first instance it depicts their attitude towards the Prophet and the Qur'an, then their attitude to fighting which God requires Muslims to undertake in the service of His cause. Finally, it reveals their attitude towards the Jews and their conspiring with them against Islam and the Muslim community. It should be remembered that hypocrisy first started in Madinah. It did not exist in Makkah, as the situation there made it totally unnecessary. In Makkah, the Muslims suffered persecution and no one needed to appease them. When God facilitated support for Islam with its acceptance by the two tribes of Madinah, the Aws and the Khazraj, the new faith spread into all clans and families. There were Muslims in every home in Madinah. Some, however, hated to see the Prophet and Islam gaining power but dared not make their hostility public. Therefore, they pretended to be Muslim when in reality they were full of hatred for Islam. They were also keen for ill fortune to befall the Prophet and his Companions. Their chief was (Abdullali ibn Ubayy ibn A Jewish community also lived in Madinah. The Jews had a military and economic presence as well as organisational strength at the time the Prophet settled in Madinah. They also hated the Prophet, his faith and his followers. The presence of such Jews offered encouragement to the hypocrites: essentially, the two groups were united in their hatred of Islam and the Muslims. As a result, they conspired and exploited every opportunity to undermine the Muslim community. When the Muslim community experienced difficult circumstances, their opponents made their hostility all the more apparent; and when the Muslims enjoyed good times, they resorted to covert action and wicked conspiracy. Up to the middle of the Prophet's stay in Madinah, these two groups represented a real danger to Islam and the Muslim community. Repeated mention of the hypocrites and their schemes occur in the surahs revealed in Madinah, and in which they come in for clear denunciation. Their contacts with the Jews and cooperation with them is also referred to in such revelations. In the present passage, we have such references to both the hypocrites and the Jews. How Divine Guidance Works Some of them listen to you, but no sooner do they leave your presence than they scornfully say to those endowed with knowledge: 'What is it that he said just now?' Such are the ones whose hearts God has sealed, and who follow their desires. (Verse 16) The phrase, `some of them', may refer to the unbelievers who were the subject of discussion in the first passage of the surah. In this case, the hypocrites are considered as a group of unbelievers, although they conceal their reality. In this sense, the siirah is referring to their true status. On the other hand, the phrase may refer to the Muslims, considering that the hypocrites were integrated with them, pretending to belong to their community. They were indeed treated as Muslims, as Islam requires us to deal with people on the basis of what they profess to be. In either case, however, they are hypocrites as their description in the surah and their deeds indicate. The hypocrites' question, after they had listened to the Prophet, shows how they only pretended to pay attention to what he was saying when their minds were inattentive, preoccupied with other things, or rather were sealed altogether. It also suggests an implicit ridicule. Since they address their question to people endowed with knowledge asking about the meaning of what they heard, they imply that what Muhammad said was incomprehensible. Despite having paid attention to it, they still could not understand its meaning. It further implies ridicule of those knowledgeable people who attended carefully to everything the Prophet said, making an effort to understand it fully and memorize it, as the Prophet's Companions used to do. In this way, using blatant or subtle mockery, these hypocrites asked them to repeat the Prophet's words. In all these possibilities we see wickedness, deep resentment and hatred: "Such are the ones whose hearts God has sealed, and who follow their desires." (Verse 16) Such is the condition of the hypocrites. Those who follow Divine guidance, however, are totally different: As for those who accept Divine guidance, God increases them in guidance and causes them to grow in the quality of God-fearing. (Verse 17) The order of reporting events in this verse calls for reflection. The believers start by accepting guidance, and God rewards them by increasing this guidance so that they do not err. He further gives them an even more profound reward, as He "causes them to grow in the quality of God-fearing." This quality makes a person's heart always apprehensive, feeling that God is watching him, fearing that he might incur God's displeasure whilst hoping to earn His pleasure, and ashamed that God may see him in a situation of which He disapproves. Such a keen sensitivity is the essence of being God-fearing. It is a great prize which God grants to whomever He chooses of His servants when they accept His guidance and strive to earn His pleasure. Guidance, sensitivity and being God-fearing describe a condition that is the opposite of the hypocrisy described in the previous verse. The surah picks up its description of the hypocrites who leave the Prophet's presence having understood nothing of his teachings, which aim to enhance people's fear of God, and remind them of what is certain to come of reckoning and requital: Are they waiting for the Last Hour to come upon them of a sudden? Its portents have already come; but once it has arrived, what benefit will it then be to them if they take heed? (Verse 18) What do these people who sit with the Prophet and later leave, having understood or learnt nothing, wait for? Are they waiting for the Last Hour to come upon them all of a sudden while they are preoccupied with worldly matters? Well, the portents of the Last Hour have already come, as have its signs. The revelation of the last Divine message is the clearest of all these portents. It announces that it is the last warning before the appointed time for the Last Hour. The Prophet is quoted as saying: "I was sent with my message, nothing separates me from the Last Hour more than what separates my two fingers." [Related by al-Sulthari and Muslim.] If time appears to have extended long since the Prophet's time, we should remember that God's days are different from our days. According to God's reckoning, its first signs have already come. No reasonable person should allow it to come upon him all of a sudden, when he can no longer attend to a duty: "Once it has arrived, what benefit will it then be to them if they take heed?" This serves as a strong reminder to those who are oblivious. The surah then addresses the Prophet and the well-guided people who follow him telling them to follow a different course based on true knowledge, remembrance of God and seeking His forgiveness and feeling that He watches over them and knows everything about them. They will then be on their guard as they await the Last Hour: Know, then, that there is no deity other than God, and pray to Him to forgive you your sins, and to forgive all believing men and women. God knows all your comings and goings, as well as your abiding at rest. (Verse 19) This directive points first of all to the need to always remember the first truth which the Prophet and those who follow him uphold: " Know, then, that there is no deity other than God." Once this truth is firmly established in man's conscience, other directives are given: "And pray to Him to forgive you your sins." This is said to the Prophet whom God has already forgiven his past and future sins, because it is the duty of every believer who is aware that his efforts fall short of fulfilling his duty, no matter how hard he tries. In this way, every believer feels that his prayer for forgiveness serves as an aspect of glorifying God and thanking Him for His forgiveness. Moreover, it is a lesson to the Prophet's Companions and followers who know his high position with his Lord, yet see that he is instructed to remember God and to pray to Him for forgiveness for himself and all believers, men and women. They know that God always answers the Prophet's prayers. They then feel that God has bestowed on them a great blessing by sending them this noble Prophet and instructing him to pray to Him to forgive them. Thus, they are sure that He will forgive them their sins. The final point in this directive is that "God knows all your comings and goings, as well as your abiding at rest." (Verse 19) Thus a believer feels both reassurance and fear at the same time. He is reassured that he is under God's care wherever he is, and he is in fear because God knows every feeling and thought he may have, and is aware of his every secret. This is all part of education that keeps a believer always on the look out, keen to remain always on the right track. |
