Surah Muhammad, named after the Prophet Muhammad, holds a significant place in the Holy Quran. It is the 47th chapter of the Quran, consisting of 38 verses, and is classified as a Medinan surah. This classification indicates that it was revealed during the period when the Muslim community was established in Medina, a critical phase in Islamic history characterized by various social and political challenges.
The surah addresses crucial themes that are relevant to the lives of Muslims. It emphasizes the importance of faith, the consequences of disbelief, and the moral and ethical standards that believers are expected to uphold. Additionally, it discusses the significance of following the path laid out by Allah and the necessity of adhering to the teachings brought forth by the Prophet Muhammad (peace be upon him). Through its discourse, Surah Muhammad reinforces the concept of unity among Muslims, urging them to stand firm in their beliefs and resist external pressures that may lead them astray.
The historical context of Surah Muhammad contributes greatly to its importance. Revealed during a time of great trials for the nascent Muslim community, it served as a source of guidance and reassurance. The surah communicates how faith can act as a foundation for resilience against adversity, emphasizing the Muslim obligation to strive for justice and righteousness. This powerful message serves not only as a reminder of the challenges faced by early Muslims but also as a beacon of hope that remains relevant today.
In essence, Surah Muhammad encapsulates essential teachings that resonate deeply within the Islamic faith. Its verses encourage reflection, reminding Muslims of their commitments to God and their community, laying a spiritual groundwork for the exploration of the many benefits that this surah offers in subsequent discussions.
Spiritual Benefits of Reciting Surah Muhammad
Reciting Surah Muhammad carries profound spiritual significance for believers, providing not just a means of worship, but also a pathway towards achieving inner peace and tranquility. The recitation of this Surah instills a sense of calmness within the heart of the believer, allowing them to navigate through the challenges of daily life with a spirit rooted in faith. As individuals engage with the verses, they often experience a reinforced connection to Allah, fostering a deep sense of belonging and purpose in life.
Through the regular recitation of Surah Muhammad, believers find an avenue for spiritual reflection and self-improvement. The teachings encapsulated within this Surah serve as guidance that encourages individuals to embody attributes of compassion, patience, and faithfulness. This heightened awareness of one’s actions and thoughts leads to a more conscientious approach to everyday decisions, aligning one's intentions with Islamic principles. Furthermore, many individuals report a notable improvement in their overall mental well-being, as the act of reciting the Surah becomes a meditative practice that disengages the mind from worldly distractions.
Additionally, the recitation of Surah Muhammad is believed to magnetize blessings and protection from negativity. Believers often turn to this Surah in times of distress or uncertainty, seeking solace and reassurance. The rhythmic recitation resonates within the believer's heart, affirming their commitment to their faith and deepening their reliance on Divine support. Regularly engaging with this Surah thus enhances one's emotional intelligence, allowing individuals to navigate life's trials with resilience and grace.
Ultimately, the spiritual benefits of reciting Surah Muhammad are multi-faceted, encompassing peace of mind, emotional strength, and a steadfast connection to Allah. This practice not only enriches the individual’s faith but also cultivates a sense of community among those who share this devotion.
Guidance for Personal Conduct and Character
Surah Muhammad serves as an essential guide for personal conduct and character development among Muslims. As every individual strives to lead a righteous life, the teachings encapsulated in this Surah emphasize the importance of cultivating good behavior, compassion, and justice. By exploring specific verses, we can better appreciate how this Surah shapes ethical and moral principles that govern a Muslim's life.
One of the prominent themes within Surah Muhammad is the encouragement of ethical behavior. For instance, the Surah underscores the significance of honesty and integrity in daily interactions. These values are vital in establishing trust, which is essential not only in personal relationships but also in community interactions. Moreover, the Surah instills a sense of responsibility among individuals, urging them to be accountable for their actions, thereby fostering a society grounded in mutual respect and propriety.
Additionally, compassion emerges as a crucial component of personal character in Surah Muhammad. The Surah encourages believers to show kindness towards others, which is a fundamental aspect of Islamic teachings. Verses that illustrate the importance of empathy and support for those in need resonate strongly with Muslims aiming to create a nurturing environment in their communities. Acts of charity, compassion, and understanding towards fellow beings become central to a Muslim’s ethical framework, promoting harmony and cooperation.
Justice is another vital principle highlighted in the Surah. It reminds individuals of their obligation to act justly and equitably in all dealings, particularly when it comes to correcting wrongs and defending the oppressed. By embodying these divine injunctions, Muslims engage in a constructive pursuit of justice, which is essential for societal stability and peace.
In essence, Surah Muhammad provides an invaluable roadmap for Muslims seeking to refine their character and improve their conduct. Through a commitment to honesty, compassion, and justice, individuals can cultivate a life that aligns with Islamic adab and ethics.
Benefits in Times of Struggle and Hardship
Surah Muhammad, a significant chapter of the Holy Quran, serves as a source of comfort and motivation during challenging periods in life. The verses within this Surah offer guidance and assurance, fostering a sense of resilience among believers facing adversity. When grappling with difficulties, many find solace in the recitation of specific verses that emphasize patience, hope, and perseverance.
One of the key themes in Surah Muhammad is the reminder of the divine support available to those who remain steadfast in their faith. For instance, the exhortation to remain determined in the face of trials inspires a sense of empowerment, encouraging individuals not to succumb to despair. The message conveyed is clear: endurance is integral to overcoming hardships, and the act of reciting these verses reinforces this notion.
Moreover, the concept of unity and collective strength highlighted in Surah Muhammad serves as a powerful motivator. During times of struggle, individuals often feel isolated and vulnerable. However, the Surah emphasizes the importance of community and mutual support, reminding believers that they are not alone in their struggles. Engaging in collective recitation or reflecting on its teachings can strengthen communal bonds, providing essential emotional support during tough times.
The repetitive acts of recitation can also lead to tranquility within one's heart and mind. The soothing impact of repeatedly saying verses can be meditative, helping to alleviate stress and anxiety associated with life’s challenges. Therefore, Surah Muhammad not only guides believers through their tribulations but also assists in nurturing resilience and fostering hope. The comfort found in its verses acts as a balm for the soul, affirming that hardship is a part of life, but so too is the promise of relief for those who hold firm to their faith and trust in Allah’s wisdom.
Health and Wellness Benefits of Recitation
Reciting Surah Muhammad has been a practice embraced by many for its potential health and wellness benefits. Numerous studies have indicated that engagement in spiritual practices, such as recitation, can lead to significant reductions in stress levels. This can be particularly beneficial in today’s fast-paced world, where stress has become increasingly prevalent. Engaging in such practices allows individuals to find tranquility and balance amidst daily pressures.
The act of recitation itself encourages mindfulness, an essential aspect of mental well-being. Through focused repetition of the verses of Surah Muhammad, individuals may experience a meditative state that fosters peace and clarity of thought. This not only aids in alleviating anxiety but also supports improved cognitive function, giving individuals a sense of purpose and focus. Various testimonials suggest that consistent recitation can lead to enhanced mental resilience, helping practitioners navigate life's challenges more effectively.
Furthermore, spiritual practices often contribute to improved emotional health. Research has shown that individuals who engage in religious or spiritual activities tend to report greater life satisfaction and lower levels of depression. The profound meanings encapsulated within the verses of Surah Muhammad offer comfort and guidance, which can resonate deeply with individuals, facilitating emotional healing and a greater sense of belonging.
In addition to the psychological benefits, there is evidence suggesting that the soothing recitation of Surah Muhammad may enhance overall well-being. It can serve as a form of therapy, promoting relaxation and reducing physiological symptoms associated with stress. The harmonizing effect of these verses contributes to a holistic approach to health, encompassing the physical, mental, and spiritual dimensions of well-being, ultimately leading to a healthier lifestyle.
Learning and Understanding the Teachings of Surah Muhammad
Surah Muhammad, as one of the significant chapters of the Holy Quran, plays a vital role in imparting essential teachings and guiding Muslim individuals in their daily lives. The importance of understanding the meanings and context of its verses cannot be overstated. A deep comprehension of Surah Muhammad invites a more profound faith, as it provides insights into the character of Prophet Muhammad (PBUH) and the values he espoused.
The verses of Surah Muhammad encourage believers to uphold justice, morality, and compassion. By engaging with these teachings, one can cultivate qualities that align with the principles of Islam. Learning the meanings of these verses enables individuals to internalize the profound messages encapsulated within them. This process not only enhances spiritual growth but also prepares individuals to face life's challenges in accordance with Islamic teachings.
Furthermore, integrating the teachings of Surah Muhammad into daily life paves the way for practical application of its principles. For instance, understanding the concepts of patience and perseverance can empower believers when confronted with difficulties. Additionally, the emphasis on community, social responsibility, and humility found in the Surah serves as a guiding light for fostering better interpersonal relationships and promoting harmony within society.
By making the effort to study and reflect upon the teachings of Surah Muhammad, individuals will find themselves better equipped to navigate the complexities of modern life. This not only fortifies their faith but also enriches their interactions with others, thereby creating a collective spirit of empathy and respect. In essence, learning and understanding Surah Muhammad is a transformative journey that benefits the personal and communal dimensions of life in profound ways.
Community and Social Benefits
Reciting Surah Muhammad holds significant communal implications that extend beyond individual spiritual development. The joint practice of this Surah can foster a stronger sense of community among Muslims, as it serves as a unifying force that binds individuals through shared beliefs and collective worship. When members of a community come together to recite this Surah, they create an environment that promotes solidarity and mutual respect, essential components of any thriving society.
In many communities, collective recitation events are held, providing an opportunity for Muslims to gather and reconnect with one another. Such gatherings not only strengthen interpersonal relationships but also reinforce a shared identity centered around faith. The recitation of Surah Muhammad, known for its profound messages about compassion, justice, and leadership, inspires participants to reflect on their responsibilities towards one another, encouraging them to participate actively in communal initiatives.
Furthermore, these events often serve as platforms for discussions on pressing social issues, urging members to take collective action for the betterment of society. By focusing on the teachings of Surah Muhammad, individuals may feel motivated to engage in charitable activities, volunteer work, and various community support mechanisms that uplift those in need. This shared commitment to collective action plays a vital role in cultivating mutual understanding and cooperation among community members.
Ultimately, the communal recitation of Surah Muhammad acts as a catalyst for positive change. It not only enhances community bonds but also instills a sense of responsibility among individuals to uphold their duties towards each other and society at large. By fostering emotional ties through spirituality, Surah Muhammad helps to create a cohesive environment where collective action can thrive, embodying the essence of unity in faith and purpose.
Interpreting Surah Muhammad in Today's Context
Surah Muhammad is a profound chapter in the Quran that holds significant relevance to contemporary issues faced by believers in today's world. The themes addressed within this surah encourage Muslims to reflect on social justice, integrity, and ethical responsibility, which are integral components of a harmonious society. The essence of these teachings can be observed in their application to modern challenges, notably those surrounding social equity and moral conduct.
In the context of social justice, Surah Muhammad emphasizes the importance of standing up for the oppressed and ensuring that justice prevails. This message resonates strongly today as societies grapple with issues such as inequality, discrimination, and human rights violations. The teachings encourage believers to advocate for fairness and support systems that promote justice for all individuals, regardless of their background. This advocacy is a call to action for Muslims to engage with their communities, fostering environments where everyone can flourish.
Integrity is another critical aspect illuminated in Surah Muhammad. The texts highlight the necessity for individuals to embody honesty and trustworthiness in their personal and professional lives. In light of today’s complex ethical landscape, where dishonesty and corruption can often lead to societal decay, these teachings serve as a reminder for believers to uphold morality and transparency. This not only strengthens personal character but also builds trust within communities and organizations.
Furthermore, ethical responsibility transcends individual conduct; it extends towards collective welfare and accountability. By adhering to the principles laid out in Surah Muhammad, believers are urged to contribute positively to their societies, address communal issues, and cultivate a sense of solidarity among diverse populations. The application of these teachings provides a framework for Muslims to navigate the intricacies of modern life, fostering a just, ethical, and responsible coexistence. The insights drawn from this surah continue to offer guidance, urging believers to remain steadfast in their moral obligations in the face of contemporary challenges.
Conclusion
In conclusion, Surah Muhammad holds significant spiritual and practical benefits for those who engage with its teachings. Through its verses, believers can find guidance, encouragement, and a deeper connection to their faith. The recitation of Surah Muhammad not only fosters a sense of peace and reassurance but also serves as a reminder of the principles of justice and compassion that are central to Islamic teachings.
The emphasis on the importance of this Surah encourages individuals to seek knowledge and understanding, which can lead to more meaningful spiritual experiences. By incorporating the recitation of Surah Muhammad into daily life, one can cultivate a sense of mindfulness and commitment to personal growth. This practice can serve as a catalyst for positive change, impacting both individual well-being and the overall community.
Furthermore, engaging with the Surah can enhance one’s ability to navigate the challenges of life, providing clarity in decision-making and promoting emotional resilience. The teachings found within Surah Muhammad resonate on multiple levels, encouraging believers to reflect on their actions while fostering a sense of belonging within the Muslim community.
Ultimately, embracing the benefits of Surah Muhammad can lead to a fulfilling spiritual journey. It is not merely about the recitation itself but also about the understanding and implementation of its messages. By prioritizing these practices, individuals can experience profound transformations, both spiritually and emotionally, thereby aligning their lives with the divine guidance encapsulated in this important Surah.
Theme of Surah Muhammad (S.A.W):
Benefits of Surah Muhammad:
- It is said by the Holy Prophet Muhammad (P.B.U.H) in the commentary of Majma’ul Bayan that the one who recites this Surah will have his thirst quenched by the drink from the rivers of Jannah
- The one who recites this Surah will never have any doubt about his religion.
- He will not fall in any type of shirk or disbelief.
- Thousand angles will send salutations to his grave at his death.
- When he will rise from his grave, he will see the blessed face of the Holy Prophet (P.B.U.H).
- If this Surah is written and kept by a person, he/she will be protected from all evils and problems whether he is asleep or awake.
Conclusion:
Surah Muhammad
- Those who reject Allah and hinder (men) from the Path of Allah,- their deeds will Allah render astray (from their mark).
- 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.
- 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.
- 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.
- Soon will He guide them and improve their condition,
- And admit them to the Garden which He has announced for them.
- O ye who believe! If ye will aid (the cause of) Allah, He will aid you, and plant your feet firmly.
- But those who reject (Allah),- for them is destruction, and (Allah) will render their deeds astray (from their mark).
- That is because they hate the Revelation of Allah; so He has made their deeds fruitless.
- 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.
- That is because Allah is the Protector of those who believe, but those who reject Allah have no protector.
- Verily Allah will admit those who believe and do righteous deeds, to Gardens beneath which rivers flow; while those who reject Allah will enjoy (this world) and eat as cattle eat; and the Fire will be their abode.
- And how many cities, with more power than thy city which has driven thee out, have We destroyed (for their sins)? and there was none to aid them.
- Is then one who is on a clear (Path) from his Lord, no better than one to whom the evil of his conduct seems pleasing, and such as follow their own lusts?
- (Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and Grace from their Lord. (Can those in such Bliss) be compared to such as shall dwell for ever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels (to pieces)?
- And among them are men who listen to thee, but in the end, when they go out from thee, they say to those who have received Knowledge, "What is it he said just then?" Such are men whose hearts Allah has sealed, and who follow their own lusts.
- But to those who receive Guidance, He increases the (light of) Guidance, and bestows on them their Piety and Restraint (from evil).
- Do they then only wait for the Hour,- that it should come on them of a sudden? But already have come some tokens thereof, and when it (actually) is on them, how can they benefit then by their admonition?
- Know, therefore, that there is no god but Allah, and ask forgiveness for thy fault, and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes.
- Those who believe say, "Why is not a sura sent down (for us)?" But when a sura of basic or categorical meaning is revealed, and fighting is mentioned therein, thou wilt see those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death. But more fitting for them-
- Were it to obey and say what is just, and when a matter is resolved on, it were best for them if they were true to Allah.
- Then, is it to be expected of you, if ye were put in authority, that ye will do mischief in the land, and break your ties of kith and kin?
- Such are the men whom Allah has cursed for He has made them deaf and blinded their sight.
- Do they not then earnestly seek to understand the Qur´an, or are their hearts locked up by them?
- Those who turn back as apostates after Guidance was clearly shown to them,- the Evil One has instigated them and busied them up with false hopes.
- 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.
- But how (will it be) when the angels take their souls at death, and smite their faces and their backs?
- 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.
- Or do those in whose hearts is a disease, think that Allah will not bring to light all their rancour?
- Had We so wiled, 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.
- 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).
- Those who reject Allah, hinder (men) from the Path of Allah, and resist the Messenger, after Guidance has been clearly shown to them, will not injure Allah in the least, but He will make their deeds of no effect.
- O ye who believe! Obey Allah, and obey the messenger, and make not vain your deeds!
- Those who reject Allah, and hinder (men) from the Path of Allah, then die rejecting Allah,- Allah will not forgive them.
- 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.
- The life of this world is but play and amusement: and if ye believe and guard against Evil, He will grant you your recompense, and will not ask you (to give up) your possessions.
- 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.
- 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!
- Allazeena kafaroo wa saddoo'an sabeelil laahi adalla a'maalahum
- Wallazeena aamanoo wa 'amilus saalihaati wa aamanoo bimaa nuzzila 'alaa Muhammadinw-wa huwal haqqu mir Rabbihim kaffara 'anhum saiyiaatihim wa aslaha baalahum
- Zaalika bi annal lazeena kafarut taba'ul baatila wa annal lazeena aamanut taba'ul haqqa mir Rabbihim; kazaalika yadribul laahu linnaasi amsaalahum
- Fa-izaa laqeetumul lazeena kafaroo fadarbar riqaabi, hattaaa izaa askhan tumoohum fashuddul wasaaqa, fa immaa mannnam ba'du wa immaa fidaaa'an hattaa tada'al harbu awzaarahaa; zaalika wa law yashaaa'ul laahu lantasara minhum wa laakin li yabluwa ba'dakum bi ba'd; wallazeena qutiloo fee sabeelil laahi falany yudilla a'maalahum
- Sa-yahdeehim wa yuslihu baalahum
- Wa yudkhiluhumul jannata 'arrafahaa lahum
- Yaaa ayyuhal lazeena aamanooo in tansurul laaha yansurkum wa yusabbit aqdaamakum
- Wallazeena kafaroo fata' sal lahum wa adalla a'maalahum
- Zaalika bi annahum karihoo maaa anzal allaahu fa ahbata a'maalahum
- Afalam yaseeroo fil ardi fayanzuroo kaifa kaana 'aaqibatul lazeena min qablihim; dammaral laahu 'alaihim wa lilkaafireena amsaaluhaa
- Zaalika bi annal laaha mawlal lazeena aamanoo wa annal kaafireena laa mawlaa lahum (section 1)
- Innal-laaha yudkhilul lazeena aamanoo wa 'amilus saalihaati Jannaatin tajree min tahtihal anhaaru wallazeena kafaroo yatamatta'oona wa ya'kuloona kamaa ta'kulul an'aamu wan Naaru maswan lahum
- Wa ka ayyim min qaryatin hiya ashaddu quwwatam min qaryatikal lateee akhrajatka ahlaknaahum falaa naasira lahum
- Afaman kaana 'alaa baiyinatim mir Rabbihee kaman zuyyina lahoo sooo'u 'amalihee wattaba'ooo ahwaaa'ahum
- Masalul jannatil latee wu'idal muttaqoona feehaaa anhaarum min maaa'in ghayri aasininw wa anhaarum mil labanil lam yataghaiyar ta'muhoo wa anhaarum min khamril lazzatin li shaaribeena wa anhaarum min 'asalim musaffanw wa lahum feeha min kullis samaraati wa maghfiratum mir Rabbihim kaman huwa khaalidun fin naari wa suqoo maaa'an hameeman faqatta'a am'aaa'ahum
- Wa minhum mai yastami'u ilaika hattaaa izaa kharajoo min 'indika qaaloo lil lazeena ootul 'ilma maazaa qaala aanifaa; ulaaa'ikal lazeena taba'al laahu 'alaa quloobihim wattaba'ooo ahwaaa'ahum
- Wallazeenah tadaw zaadahum hudanw wa aataahum taqwaahum
- Fahal yanzuroona illas Saa'ata an ta'tiyahum baghtatan faqad jaaa'a ashraatuhaa; fa annaa lahum izaa jaaa'at hum zikraahum
- Fa'lam annahoo laaa ilaaha illal laahu wastaghfir lizambika wa lilmu'mineena walmu'minaat; wallaahu ya'lamu mutaqallabakum wa maswaakum (section 2)
- Wa yaqoolul lazeena aamanoo law laa nuzzilat Sooratun fa izaaa unzilat Sooratum Muhkamatunw wa zukira feehal qitaalu ra aytal lazeena fee quloobihim maraduny yanzuroona ilaika nazaral maghshiyyi 'alaihi minal mawti fa'awlaa lahum
- Taa'atunw wa qawlum ma'roof; fa izaa 'azamal amru falaw sadaqul laaha lakaana khairal lahum
- Fahal 'asaitum in tawallaitum an tufsidoo fil ardi wa tuqatti'ooo arhaamakum
- Ulaaa'ikal lazeena la'anahumul laahu fa asammahum wa a'maaa absaarahum
- Afalaa yatadabbaroonal Qur-aana am 'alaa quloobin aqfaaluhaa
- Innal lazeenar taddoo 'alaaa adbaarihim min ba'di maa tabaiyana lahumul hudash Shaitaanu sawwala lahum wa amlaa lahum
- Zaalika bi annahum qaaloo lillazeena karihoo maa nazzalal laahu sanutee'ukum fee ba'dil amri wallaahu ya'lamu israarahum
- Fakaifa izaa tawaffat humul malaaa'ikatu yadriboona wujoohahum wa adbaa rahum
- Zaalika bi annahumut taba'oo maaa askhatal laaha wa karihoo ridwaanahoo fa ahbata a'maalahum (section 3)
- Am hasibal lazeena fee quloobihim maradun al lany yukhrijal laahu adghaanahum
- Wa law nashaaa'u la-arainaakahum fala 'araftahum bi seemaahum; wa lata'rifan nahum fee lahnil qawl; wallaahu ya'lamu a'maalakum
- Wa lanabluwannakum hattaa na'lamal mujaahideena minkum wassaabireena wa nabluwa akhbaarakum
- Innal lazeena kafaroo wa saddoo 'an sabeelil laahi wa shaaaqqur Rasoola min ba'di maa tabaiyana lahumul hudaa lany yadurrul laaha shai'anw wa sa yuhbitu a'maalahum
- Yaaa ayyuhal lazeena aamanoo atee'ul laaha wa atee'ur Rasoola wa laa tubtilooo a'maalakum
- Innal lazeena kafaroo wa saddoo 'an sabeelil laahi summa maatoo wa hum kuffaarun falany yaghfirallaahu lahum
- Falaa tahinoo wa tad'ooo ilas salmi wa antumul a'lawna wallaahu ma'akum wa lany yatirakum a'maalakum
- Innamal hayaatud dunyaa la'ibunw wa lahw; wa in tu'minoo wa tattaqoo yu'tikum ujoorakum wa laa yas'alkum amwaalakum
- Iny yas'alkumoohaa fa yuhfikum tabkhaloo wa yukhrij adghaanakum
- Haaa antum haaa'ulaaa'i tud'awna litunfiqoo fee sabeelillaahi faminkum many yabkhalu wa many yabkhal fa innamaa yabkhalu 'an nafsih; wallaahu Ghaniyyu wa antumul fuqaraaa'; wa in tatawallaw yastabdil qawman ghairakum summa laa yakoonooo amsaalakum (section 4)
Surah Muhammad (47) is a Madani (Medina revealed) surah. It is also known as surah al Qital [Fighting].
Makkan surahs have guidance for ALL of mankind.
Madinah surahs have more guidance specific to the Ummah and the problems they face.
Why is it Important to study Madani surahs'?
We will be able to see the Advice and Reminders Allah gives to the Ummah through Madani revelation.
We will also see our Relationship with the Messenger of Allah, Muhammad (sal Allah alayhi wasalam) insha' Allah through this surah.
It is also important to know the Madani surahs' because they give the criterion between the believer and the hypocrite.
This study of Madani surahs' will be a good contrast for us since we have studied many Makkah surahs' earlier (in Juzz 'Amma).
This surah has a strong focus on the first battle of this Ummah - the battle of Badr. So the language will be strong in tone.
This surah is almost an entire explanation of the last ayah of the previous surah; Ahqaf (46) - a Makkan surah.
Last ayah of surah al Ahqaf:
بَلَاغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ
Balaagh (an Open communication which should reach everyone) - then who will be destroyed except the Corrupt nation? [Ahqaf 46:35]
This is a warning to all corrupt nations - that they will be destroyed soon.
Literary Point of View:
Surah Anfal (8) is also a commentary on the battle of Badr. Surah at-Tawba is a commentary on the last of battles in the seerah (Fat-h Makkah and Tabuk).
Surah Muhammad is a introduction to the first victory - Badr. And then the next surah al-Fat-h (49) is the next victory of al Hudaybiah.
The name of Prophet Muhammad is mentioned specifically in this surah.
The name "Muhammad" is mentioned 4 times in the Qur'an;
1- surah aal Imran (3:144) - وَمَامُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ - wa maa muhammad il-laa rasool qad khalat min qablihi ar-Rusul - and Muhammad is except a Messenger, many Messengers passed away before him..
2 - surah al Ahzab (33:40) مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ - Muhammad is not the father of your men but he is the Messenger of Allah and the seal of the Prophets)..
3 - surah Muhammad (47:2) وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍوَهُوَ الْحَقُّ مِن رَّبِّهِمْ- and those who believe and do good deeds and believe what was sent down upon Muhammad and it is the truth from their Master..
4 - surah al Fat-h (48:29) مُّحَمَّدٌ رَّسُولُ اللَّهِ - Muhammadun Rasool Allah... - Muhammad is the Messenger of Allah.
a - Surah al-Saff 61:6 - the nameAhmad is mentioned by prophet Jesus.
وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُأَحْمَدُ -[Jesus gave the good news of Prophet Muhammad]bringing good tidings of a messenger to come after me, whose name isAhmad."
b - And in other parts of the Qur'an; Ya ayyuhan-Naby/Rasool (O Prophet/Messenger) etc. is mentioned.
Even amongst the 5 places in the Qur'an where Muhammad or Ahmad is mentioned, the word 'Rasool' (Messenger) is mentioned near to it.
However, the only exception is in the surah of surah Muhammad itself. There is no mention of 'Rasool'/Messenger in this surah.
What could be the wisdom behind 'Rasool' not being mentioned next to Muhammad?
There were 3 types of people who entered into Islam during the Madani era:
1 - People who knew the truthfulness and seriousness of Islam - so they submitted to it whole-heartedly.
2 - Hypocrites who only became Muslims so they do not feel as outcasts in society.
3 - Weak believers who did not know that Islam required full submission and full obedience to Allah's Messenger, Muhammad (sal Allah alayhi wasalam.)
When fighting was ordered by Prophet Muhammad, the groups 2 and 3 were shocked. They found out that they had to fight the strong elite of the Arabs - the Quraysh, who were known for their bravery and strength in war.
These two groups wanted an excuse so that they would not have to fight. They could not show they were cowards or that they were hypocritical, so they came up with a response.
Why do we have to fight when it has not been stated in the Qur'an (that we have to fight)?
Allah wanted to show these people that what Prophet Muhammad says in matters of religion is equal to what Allah says, since afterall - he is Allah's Messenger.
وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ- they desire to differentiate between Allah and His Messenger [in regard to rulings] (Nisa'4:150)
SoAllah is telling us and them that what Muhammad (sal Allah alayhi wasalam) says is part of the religion of Allah, and that what he says is a command from Allah. Even if that command is not in the Qur'an.
So Allah purposelly does not mention Muhammad 'RasoolAllah' (Muhammad the Messenger of Allah). Because even by not mentioning 'RasoolAllah' - you still have to obey him in full-submission. Since that is what you agreed to by becoming Muslim.
The main point is: You should not differentiate between what Prophet Muhammad commands, and what Allah commands in the Qur'an. They are from the same source.
To cause separation between Allah and His Messenger / the Qur'an and the Sunnah is the trait of the hypocrites.
Ayah 1:
الَّذِينَكَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ أَضَلَّ أَعْمَالَهُمْ
aladheenakafaroo wa saddoo 'an sabeeli-llahi aDallaa'maalahum
Those who disbelieved and obstructed from the path of Allah, (Allah has) Wastedtheir actions.
Those who disbelieve (the Quraysh/polytheists)
aladheenaKafaroo (past tense/disbelieve = disbelieveD )..
Not - aladheena yaKfuroo - those who disbelieve (present-future tense) - which would mean that their disbelief may change in the future.
By using past tense - it is assuring that they will remain firm upon their disbelief for certain.
those who disbelieveD..
..wa saddoo 'an sabeel-illah - and obstructed from the path of Allah..
al Kashshaaf:Saddoo - the word Sadd could be either;
Laazim (transitive): They Obstruct OTHERs from the path of Allah= Disbelievers.
Muta'adi (intransitive): They obstruct THEMSELVEsfrom the path of Allah = Hypocrites.
All the efforts and plannings they make against Allah's Messenger:
1 - aDalla a'maalahum.. - (Allah) Put their efforts to Waste..
The disbelievers and hypocrites throughout history plot deeply, with alot of effort -day and night- against the Sunnah of Prophet Muhammad and those who try to implement the Sunnah (Prophetic way.)
Allah tells us that He puts all their efforts into waste (Dalla - put to Waste).
In surah Feel [105:2], Allah says;
أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ
aLam yaj'al kaydahum fee taDleel - did He not put their efforts into Waste? [present-future tense implies Continuity].
Past tense form - Dal-lala = to put to waste:
aDalla - (if'aal - iDlaal [masdar form]): =Wasting All of it (efforts) in One Go.
taDleel - to put to Waste over time. (this was used in surah Feel because gradually the army of the Elephant / Abraha prepared to take down the Ka'aba, and during their gradual preparations - Allah was gradually putting their efforts to Waste).
The word in the first ayah of surah Muhammad is aDalla;
Allah put all their efforts (of opposing the Sunnah) to waste in One go.
2 - Another interpretation of this ayah could be;
aDalla a'maalaHum
The word 'Aml = actions which you do based on Consciousness.
Usually the word 'Aml is used for Good Actions in the Qur'anic language.
So Allah may imply that the disbelievers and hypocrites may have done some good actions in their lives i.e. feeding the poor, freeing slaves etc.
But because of their disbelief in the message revealed to Allah's Messenger, Muhammad (sal Allah alayhi wasalam) -Allah has made all their 'Aml (good actions) go to Waste in one go (aDalla a'maalaHum).There are 3 main beliefs in Islam which we should always focus on conveying (in da'wah/inviting others to Islamic teachings):
1 - Allah / God.
2 - Prophethood / Messengers'.
3 - Afterlife - Judgment Day, Hellfire and Paradise.
This surah is specific to conveying the message that what Prophet Muhammad says is equal to what Allah says in regard to commands and prohibitions.
Ayah 1 continued:
الَّذِينَكَفَرُواوَصَدُّوا عَن سَبِيلِ اللَّهِ أَضَلَّ أَعْمَالَهُمْ
aladheenakafaroowasaddoo 'an sabeeli-llahi aDallaa'maalahum
Those whodisbelievedandobstructed from the path of Allah, (Allah has) Wastedtheir actions.
Aladheena - those who..
it is anIsm maWsool -
a - it is not specific, it is supposed to have words AFTER it so we can understand what/who is being meant.
b - it should - in normal sentence structure - have a word/s BEFORE it.
Due to point (b) - some scholars said that this surah may be a continuation of the last ayah of the previous surah al Ahqaf. Since it is not normal for a new sentence to suddenly begin with the word 'Aladheena' (those who..).
Surah al Ahqaf is late Makki.
Surah Muhammad is early Madani, it is near, close to or after the battle of Badr.
Aladheena can be used to;
- someone who the hearer/reader is already famililar with (due to a previous introduction).
- someone who has already been mentioned before.
i.e.dhaalika al kitabu la rayba feeh. Huda lil muttaqeen. ALADHEENA yu'minoona bi-'l ghayb..
(that is the book in which there is no doubt. Guidance for the God fearing who guard against evil. THOSE WHO believe in the unseen..
(surah al Baqarah 2: 2-4)
Historical Background of the Surah:
3 Fundamental Groups during the time of Seerah [of the Prophet's Life]:
1 - People who will reject the message and stand against it whole-heartedly.
2 - People who know Islam is true, but they are not truly sincere:
a - a Hypocritewho is unaware of their own hypocrisy. But they did not have a good understanding of what they were getting involved with. They did not have full submission of 'we hear and obey', even though they were in the presence of Allah's Messenger (sal Allah alayhi wasalam.)
Especially if we keep in mind that everything Allah's Messenger said could not be doubted, could not be negotiated with, and it had to be fully submitted to. Allah's Messenger is a Law, a Constitution, who has to be dedicated to - his whole life by his companions. They cannot ask him to make changes for them, since he himself is saying that these are the commands of Allah, and not his own.
Those who could not make these changes and accept and submit totally were termed as Hypocrites/muNafiqeen.
b - the Major/Hypocrite who knows he is a Disbeliever:
These people only act as Muslims outwardly because;
i - they wanted Material benefit (i.e. spoils/wealth from wars etc.)
ii - they were Spies for other disbelievers.
etc.
However, Allah makes no distinction between the hypocrites in the Qur'an.
The punishment is more severe on hypocrites than even polytheists. Since hypocrites are in the lowest part of the hellfire.
aladheena kafaroo - those who disbelieved
waSaddOO.. - and THEY Obstruct (themselves and others)..
Abdur Rahman al Kilanee (in his book MutaRadafaat al Qur'an) said;
Sadd = to pull someone away from a mission with convincing and soft language.
I.e. Forcing them to become misguided did not work, so they used soft language and sweet talk to try to make them go astray from the path of Allah.
After disbelieving, these hypocrites and polytheists misled others from the path of Allah.
This shows that kufr/disbelief leads to Sadd/Obstructing others from the path of Allah.
SaddOO.. - and THEY Obstruct (themselves and others)..
If you know Prophet Muhammad and you disbelieve in him, then you will naturally stop others from the path of Allah because you will oppose his teachings and call others to that misguidance.
1 - aDalla - plansput to Waste (fully/totally in One go).
aDalla/yuDillu - can also mean 'to Misguide'.
All the disbelievers and hypocrites plan - to misguide people from the path of Allah - and Allah is putting all of their efforts to waste.
This is a proof that Islam will spread around the whole world, no matter how much the disbelievers and hypocrites try to plot and plan against it.
2 - aDalla - their good deedshave gone to waste.
3 - aDalla - Allah Misguided their efforts.
What they think is victory and success - they are actually being misguided so Allah can fulfill a purpose.
إِنَّ الَّذِينَ كَفَرُوا يُنفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَن سَبِيلِ اللَّهِ ۚ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ ۗ وَالَّذِينَ كَفَرُوا إِلَىٰ جَهَنَّمَ يُحْشَرُونَ
Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah . So they will spend it; then it will be for them a [source of] regret; then they will be overcome. And those who have disbelieved - unto Hell they will be gathered.[Anfal 8:36]
i.e. The disbelievers waste their money to fight against the believers, yet this wasting of wealth will weaken them, be a source of regret and they will not have achieved success. Rather, it will be a cause for the believers to become dominant in the end.
ash-Shawkani and Mujahid and others said;
Fee Sabeel illah - in the Path of Allah; is referring to the Quraysh blocking the believing people from worshipping at the Ka'bah.
In this surah Muhammad - Allah tells us that all their efforts will go to waste (and this is what happened in Badr - a clear cut victory.)
[This is different to the battle of Uhud - when Allah tells us;
لَن يَضُرُّوكُمْ إِلَّا أَذًى ۖ- they wil not pain you except a Pinch/a little (surah aal Imran 3:111)
- since Muslims did feel some distress in this battle.
aDalla - wasteD - this is a past tense statement.
It is in regard to future events too, but it is said in past tense because it is of a Surety - as Certain as the past itself.
Whatever efforts they have made and WILL make - will be 'aDalla' (go Fully to Waste).
Those who disbelieveD AND (WA) obstructed from the path of Allah..
Wa [bayaaniyyah] = hypocrites.
Wa [aTr] = disbelieving polytheists.
This surah is extremely strong and severe against the polytheists, but in comparison - less severe against the hypocrites.
Why? Because the hypocrites are not clear in their hypocrisy due to the Muslims' weakness in the early Madani/Medinan period. The greater theat is the polytheists - so more severity is against them.
However, as the Muslims get stronger in the later Madani period, the polytheists get weaker and the hypocrites become a greater threat. So surah Tawba is revealed, one of the harshest surahs against the hypocrites.
Ayah 2:
وَالَّذِينَ آمَنُواوَعَمِلُوا الصَّالِحَاتِوَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ الْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ
walladheena aamanoowa 'amilu-'saalihaatiwa aamanoo bimaa nuz-zila 'alaa Muhammadin wa huwwa-'l haqqu min Rabbihim. kaf-fara 'anhum sayyi'aatihim wa aSlaha baalahum
Andthose who believeand 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.
aladheena aamanoo - those who believed.
these are 3 types of People:
1 - the Strongest believers (Mu'min)
2 - the Weak believer (Muslim who has not tasted the sweetness of Emaan.)
3 - the Hypocrite (muNafiq)
This is surprising. However, these people are dressed up with the cloth of Emaan (belief), although inside they are hypocrites.
The Hypocrites
اتَّخَذُواأَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَن سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ-
they take their Oaths as a shield, then obstructed from the path of Allah. (surah al Munafiqoon 63:2)
What was their Oath? Their Oath was the Shahadah - the Testimony of Faith:
(Laa illaaha illAllah Muhammadun Rasool Allah - there is no god but Allah and Muhammad is the Messenger of Allah.)
Someone who declares the Testimony of faith - we have to accept that persons claim of faith without doubting it. That is our duty as Muslims.
TheYameen (plural aYmaan) - Oath that which they take to hide their hypocrisy is the declaration of the Shahadah [testimony of faith].
WhenAllah criticizes those who He addresses as;
yaa ayyuha-aladheena aamanoo - Oh you who believe..
He is mainly talking about the hypocrites who outwardly claim to believe, or those who have sickness in their hearts.
i.e. يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ - O you who believe, why do you say that which you do not do? (surah as-Saff 61:2)
Why is this done?
Allah protects the ummah, because none of the Muslims will not want to call each other Hypocrite/munafiq.
We can positively criticize peoples actions so they stop doing bad, but we cannot call them hypocrites.
As a means of the benefit of the doubt, we can say that a person is ignorant or for doing an error for some other reason.
This is called Husn Dhann (Good/positive Thinking) which we should have for all who claim to believe.
So when we correct someone, we correct their mistake, not the person.
True believers, hypocrites and weak believers are all included in this.
Weak Believers - Muslims
2 -aladheena aamaanooWA 'amilu as-saalihaat - Those who believeAND do good actions.
These are the weak believers - the Muslims. This is how we distinguish between the hypocrites and the weak believers.
'amilu as-saalihAAT(jam'u qilla - small amount of good deeds.)
Allah mentioned as-SaalihAAT; which means that Allah does not expect that we do an endless amount of good deeds. But He expects that we do some good deeds. This is an extreme Mercy from Him. This is covered through the word as-SaalihAAT.
It could have been Saalihaat (good deeds). But Allah says AL-saalihaat - THE good deeds.
This is implying that there arevery particular, good deeds are which Allah has legislated through His Messenger. We don't determine the morality based on our intellect alone, rather - our good is based on what Allah has legislated, even if we cannot comprehend it's wisdom.
Salaha - to reconcile and correct something negative into positive.
So what is being implied is that; a good deed replaces a bad deed.
If the Muslim did not do acceptable deeds, they would not be termed as 'amilu as-saalihaat' (good deeds).
Since they would not be termed as 'Saalihaat' (good).They would just be called 'Aml [actions].
If we see ayah 1 - those who disbelieve - 'Aml (actions) is only mentioned. Good is not mentioned next to it. Which shows it is the referring to the disbelievers.
3 - al Mu'minoon - Exclusively - the High Rank Believers.
Allah never criticizes these people. Rather, He only praises them;
قَدْ أَفْلَحَ الْمُؤْمِنُونَ -Qad aFlaha al Mu'minoon - the Believers have already attained success (surah Mu'minoon 23:1).
Difference between Verb and Noun:
Verb:aladheena Aamanoo - a Temporary form - those who believe, but may not firmly be upon it's teachings.
Noun:Mu'minoon - a Constant form - Believers. Those who are Constant in faith.
When someone is described as a Verb in arabic, it is a Temporary form.
When someone is described as a Noun in arabic, it is a Constant form.
..aladheena aamanoo wa 'amilu as-saalihaat.. (those who believe and do good deeds = Muslims and Mu'min's)
..Wa aamanoo bi maa nuzzila 'alaa Muhammadin...
And they believe what has been sent down upon Muhammad (sal Allah alayhi wasalam)...
1 - To believe in Prophet Muhammad IS to believe in him AND do good deeds.
One cannot believe in Prophet Muhammad and not do good deeds.
What links Eman (belief) and righteous deeds is Risaalah [Prophethood].
ash-Shawkani and Aloosi:
The Ahl-ul Kitaab (the people of the Book - Jews and Christians) believed in the Oneness of Allah and did good deeds too.
However, Allah took it one step further - you have to believe in what was sent down to Prophet Muhammad (sal Allah alayhi wasalam) and follow his teachings of good.
He has taken knowledge of all good and all evil.
What Allah expects from us is do good according to the teachings He conveyed to His Messenger Muhammad (sal Allah alayhi wasalam.)
Why is this important?
Otherwise everyone will say that God spoke to them to tell them what is good and bad.
Some will lie, others may get shayateen (devils) come to them pretending to be gods etc.
The removal of the word 'Rasool' (Messenger) in this ayah has been explained earlier. By Allah just saying 'Muhammad' alone - you should know that he is Allah's Messenger who requires your full commitment and obedience.
The situation of the Ansaar [Helpers] of Medinah:
'Aws and Khazraj were the two tribes of the Ansaar (Helpers in Medinah) who were heavily indebted to the Jews due to warfare against each other in the times of Jahiliyyah (the times of Ignorance).
The Aws and Khazraj had only a few who were elite and wealthy, without debt, these were mainly the Hypocrites.
These Hypocrites would have to be involved in supporting the Muslim state through their wealth (because they pretended to be Muslims), including Prophet Muhammad (sal Allah alayhi wasalam).
This made the hypocrites feel superior to Prophet Muhammad, since they felt that he had emigrated to THEIR town. So they hated to obey him since he was an 'outsider' who was 'poorer' than them.
So Allah honored His Messenger by simply saying 'Muhammad' without saying Rasool (Messenger) or Naby (Prophet = one who speaks on behalf of [Allah]) next to his name.
Rather, the word 'Muhammad' is sufficient to confirm this.
The Messenger of Allah NEVER spoke on his own. He ALWAYS spoke as dictated by Allah.
وَمَا يَنطِقُ عَنِ الْهَوَىٰ.إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
He (Prophet Muhammad) does not speak of his own desire, it is only Wahy (Revelation) inspired to him. (Surah Najm 52: 3-4 )
When he speaks about matters of the Religion (Deen) - he is always speaking as Allah dictated him (sal Allah alayhi wasalam.)
The word Muhammad signifies in this ayah, his Personality.
Surah Muhammad
The surah -from its beginning- gets right into the heart of the matter.
Ayah 2 continued:
وَالَّذِينَ آمَنُواوَعَمِلُوا الصَّالِحَاتِوَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍوَهُوَ الْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْوَأَصْلَحَ بَالَهُمْ
walladheena aamanoowa 'amilu-'saalihaatiwa aamanoo bimaa nuz-zila 'alaa Muhammadinwa huwwa-'l haqqu min Rabbihim.kaf-fara 'anhum sayyi'aatihimwa aSlaha baalahum
Andthose who believeand 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 misdeedsand amend their conditions/hearts.
..wa huwwa al haqqu min Rabbihim...
and it is the truth from their Master..
This addresses a particular disease from the Hypocrites and some People of the Book - who hated the idea that one can only be saved in the next life if they believe in Prophet Muhammad.
So this ayah is speaking about those people who became Muslim or are about to become Muslim in he near future.
wa huwwa haqqu min Rabbihim - and is is the truth from their Master.
Truth against Falsehood is a common theme and there is no compromise by Allah in the Qur'an.Truth vs Falsehood:
Allah depicts an extremely visual image of truth against falsehood in the Qur'an;
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ ۚ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَWe hurl the truth against falsehood (like a spear/arrow/rock), and the truth bashes its skull in. [Surah Anbiya 21:18]
So falsehood is trying to run away from the truth, while the truth is attacking because of its greater strength. Then the skull of falsehood is smashed (and that is the strongest bone in the body).
Similarly; the hypocrites and people of the Book would believe in part of the Revelation and reject other parts - yet truth and falsehood can never unite as one. So their falsehood was exposed.
And it is the truth from their Master..
This shows that truth and falsehood can never be mixed. You cannot believe in one aspect of the religion and reject another part.
min Rabbihim - from their Master.
This refers to ALL the people who have been mentioned earlier in the surah - the disbelievers, the hypocrites, the believers, and the people of the Book.
He (Prophet Muhammad) has come with the truth from THEIR Master.
al Aloosi and al Islahi:
one of the Names of Allah is; al Haqq.
The word 'Reality' in arabic is 'Haqeeqah'.
Baatil and Butlaan [Falsehood] - by linguistically and by nature is something "False" and 'Weak'.
Falsehood relates to Weakness.
So by merely saying the word 'Falsehood'/Baatil - you are saying that this thing is 'Weak'.
So those who believehave the 'powerful Reality' Haqq with them from their Master. And those who disbelieve have Baatil - falsehood and weakness with them.
What happens to these people?
For the disbelievers (mentioned in ayah 1) - their deeds wereWasted (aDalla) as a consequence of their disbelief.
So what happens to those who believe in what was sent down to Prophet Muhammad?
He compensates for the believers in double, two things;
كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْوَأَصْلَحَ بَالَهُمْ
1 -Kaffara 'anhum sayyi'aatihim - كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ
Kaffara - yukafiru/takfeer
(fa'ala / yufa'ila / taf'eel)
Kaf-fara - bury deep inside.Allah will bury far away from them - Sayyi'aatiHim - Their evil deeds.
Sayyi'a = things which are known to be clearly Bad and Harmful (to oneself and others).similar to; Dhulm an-Nafs [Wronging the Self].
Kaffara - to Bury sins.
Ghaffara - to Cover.
Wa aSlaha Baalahum - and fix their Situation.
Baal - Situation (everything you control)in Classical Arabic, Baal also meant 'Heart'.
SoAllah fixed their Situations and Hearts too, He took anger, shirk, greed and all evil out of their hearts.
Why was this mentioned in this part of the surah?
The believers being described are those who gave up all their wealth for Allah and His Messenger (sal Allah alayhi wasalam.) The Emigrants (Muhajiroon) and the Helpers (Ansaar).
It also shows that the hypocrites and disbelievers are wrong.
By being a true believer - Allah fixes all your Situations for you externally, aswell as fixing your Hearts and your inside. That is the True richness.
So people will see the believers and think that they have given up everything they have in life, but Allah is actually telling us that He has made all their internal Life and external Situations easy for them.
This ayah is like a Congratulations to those believers who emigrated for Allah's pleasure and those who helped them with their wealth and efforts.
Ayah 3:
ذَٰلِكَبِأَنَّ الَّذِينَ كَفَرُوااتَّبَعُواالْبَاطِلَ وَأَنَّ الَّذِينَ آمَنُوا اتَّبَعُواالْحَقَّ مِن رَّبِّهِمْ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثَالَهُمْ
dhaalika bi anna aladheena kafaroo atTaba'oo al Baatil wa in aladheena aamanoo atTaba'oo al Haqqu min Rabbihim. Ka dhaalika yaDribu-llahu lin-naasi aMthaalahum
That is because those whodisbelieve follow falsehood, and those who believe follow the truth from their Lord. Thus does Allah present to the people their comparisons.
Dhaalik - That(verdict which the disbelievers and believers will get is because..)
Dhaalika bi anna aladheena kafaroo -That is because those who disbelieve..
it-Taba'a ul Baatil - follow falsehood.
Taba'a - Tabi'a - to Follow.But when in iFti'aal form; itTaba'a / it-Tabi'oo / yatTabi'oo) =to Follow Passionately and with Love.
itTaa'a - to Follow/obey.
ItTaba'a [mix of:itTaa'a(obedience) and HuB (love)] = to Follow and obey lovingly, behind the footsteps of someone.
AndThe believers have made it their lifetime ideology to lovingly follow the footsteps of the Truth of Prophet Muhammad.
Baatil [Falsehood is that which 'does not really exist'] is the Antonym/opposite of Haqq [Reality].
So the disbelievers have committed themselves to falsehood which is nothing - vain pride and actions which lead to nothing.
SoAllah is explaining now why the disbelievers' actions have gone to waste (aDalla). Because they were pursuing nothing [baatil=falsehood=nothing real]throughout their whole life!
The believers followed what was revealed to them lovingly, and they would follow it step by step (itTaba'a). When they followed this Reality (Haqq) - then they would be rewarded truly for the good steps they did take in life.
These words show that the believers are very anxious to follow the Truth that has been revealed to Muhammad (sal Allah alayhi wasalam).
The wording in this ayah will be really important in later ayaat of this surah. Why? Because the hypocrites did not follow the guidance lovingly, and they would claim that Prophet Muhammad only wants to fight for his own aspirations [benefit], and they would question why an ayah was not revealed to support his claim for fighting against the oppressing polytheists of Makkah.
Then what they feared came true, aayaat/verses on fighting did come down from the skies.
..kadhaalika - just like that
yaDribullahu - Allah strikes
Lin-Naas- for Mankind.
aMthaalahum - their similarity/examples.
What do these aayaat Mean?
1 - Anyone who reads these aayaat will have a good example of those who disbelieve and those who believe.
2 - Truth and Falsehood has clashed before, and falsehood has always had their deeds and efforts gone to waste.
3 - Through history - We (humans) will either identify ourselves as either supporters of the Sunnah (of Prophet Muhammad), or supporters of the ways of Abu Jahl (anti-Islam).
This will continue -conflict between believers and disbelievers/hypocrites- until the Last Hour. So we should be aware of who we are siding with and the consequences of that.
Ayah 4:
فَإِذَالَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّىٰ إِذَاأَثْخَنتُمُوهُمْفَشُدُّوا الْوَثَاقَ فَإِمَّامَنًّا بَعْدُ وَإِمَّا فِدَاءًحَتَّىٰتَضَعَ الْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَاءُ اللَّهُ لَانتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَ بَعْضَكُم بِبَعْضٍ ۗ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَالَهُمْ
faidhalaqeetum aladheena kafaroo fa Darbar-Riqaabi hat-taa idha aThkhantumoo hum fa shadduw al wathaaqa fa immaamannan ba'du wa immaa fidaa'anhat-taa taDa'a al harbu aw zaarihaa. dhaalika wa law ya shaa'u Allahu la an taSara minhum wa laakin layabloo baDakum bi ba'D. walladheena qutiloo fee sabeeli-llahi fa lan yuDilla a'maalahum.
Sowhen you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them,then secure their bonds, and either [confer] favor afterwards orransom [them] until the war placesdownits burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.
After 12 years of persecution, the Muslims are being; tortured, expelled out of their own homes, and fleeing for their lives.
So Muslims have a right to defend themselves.
Keep in mind that the majority of the disbelievers did not even know what Islam is. Just like the majority of non Muslims do not know what Islam is today.
Most just hear propaganda against Islam by a select few media outlet people who have an agenda against Islam.
Yet when the sahaba/companions of Prophet Muhammad, and he himself would convey the amazing teachings of Islam to others, these people would be shocked at the amazing rights Islam gives to all people.
However, the elite who are against Islam fear to lose their authority which is based on injustice. So they torture and character-assassinate the believers to silence them.
Due to this - the Muslims flee to safety where they can follow the Sunnah and worship Allah without persecution.
Would these Muslims then have the right to defend and get their own properties back?
In the first battle in this Ummah (nation) - Badr, the Muslims were not commanded to fight. Rather, permission (idhn/"udhina") was given to them to fight back to get their wealth back - which the disbelievers had stolen from their properties when the Muslims emigrated/fled to Medinah.
This is why Muslims intended to raid the Caravan of the Quraysh, because it was their own wealth they were getting back!
However, when the Muslims in Medinah (the Ansaar/helpers) heard that they had to fight the superpower of Arabia - the Quraysh, many became terrified, except the strong believers.
No-one would fight the Quraysh. Not even the strong tribes of Arabia. Since they believed that Allah was on their side because they lookaftered His holy sanctity - the Ka'ba. Even Abraha's army of the Elephant was destroyed when he attempted to take down the Ka'ba. And there was no fear for Quraysh - where they could take whatever they wanted and nobody could/would do anything about it.
This is why no-one fought them.
Yet here the Muslims are; weak believers who fled from Makkah, with help from the Ansaar who are also in debt to the Jews of Medinah. Only a few of Medinah are actually warriors/fighters - many are just farmers.
Aayaat/verses are going to come down to order them to fight?
Nervousness settles in many peoples hearts. Yet others are willing.
This is the context in which ayah 4 comes down;
Ayah 4 Continued:
فَإِذَالَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّىٰ إِذَاأَثْخَنتُمُوهُمْفَشُدُّوا الْوَثَاقَ فَإِمَّامَنًّا بَعْدُ وَإِمَّا فِدَاءًحَتَّىٰ تَضَعَ الْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَاءُ اللَّهُ لَانتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَ بَعْضَكُم بِبَعْضٍ ۗ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَالَهُمْ
Fa - thenidhA - when (Future tense).
'In' [Alif, Nuun] (= If) could be used. However, this would be hypothetical i.e. 'if you meet the disbelievers in battle.'
By saying 'idha' - it means - For sure, when you meet them face to face in Battle.
LaQiYa - to Meet face to facein battle with the Enemy.
LaqeeyTum - you Face the enemy (past tense / MaaDiy). This past tense emphasises that this future event will Certainly happen as the past itself [i.e. there is nodoubt that the past happened, and there is no doubt that you will face the enemy].
(The aayaat that have come before this -in regard to this context- are in surah al Baqarah.)
..fa Darb ar-Riqaab...
fa - then
Darb ar-Riqaab - strike the neck (severely).[the above is a shortened statement of the Arab quote:
faDriboo darb ar-Riqaab - 'then strike a (severe) strike'].
The implication of shortening the statement has emphasised on even more Severity.
i.e.Then Strike their Necks [Riqab] (extremely Severely)!
So imagine these people who are farmers, some who are feeling fearful of the enemy. They are being told to attack the enemy severely on the necks.
Keep in mind that these people are indebted, they have a lack of swords/shields etc.
Raqaba - to tie someone's neck around.Raqb - back of the neck.
When you face the enemy - face to face, how can the back of their heads be striked severely?
The only way one can strike the back of the neck (Raqb) is if that person is on the floor facing downwards, or if they are turning their back to you and fleeing.
Allah is giving an image and prophecy of the polytheists fleeing in this battle of Badr - even before it has took place! (if the surah was revealed before the battle).
This is very stern language. It is instilling fire/confidence into the believers.
Allah is commanding the believers to be severe until the oppression ends. Especially on the battlefield.
These aayaat are specific to the battlefield. This means that outside of battle - Muslims should not be killing people. This is how the Salaf (predecessors) and scholars discussed these aayaat in Islamic history.
..hat-taa idha aThkhantumoohum... - until when you have aThkhana them:
aThkhana (if'aal) - yuThkhinu / iThkhinu / iThkaan - Lift something up and Estimate it's weight. I.e. You are in total control of that object.
aThkhana = kill indiscriminately. To be hard/tough/rigid and complete in killing until you cannot do it anymore. Your feelings cannot come in the way.
5 words used for 'kill' in the Qur'an:
Qatala - fight
aHlaka - violently destroy
Safaka
Hassa (letter seen)
aThkhana - completely / ruthlessly destroy.
After you have completelyaThkhana/annihialated them..
..Fa shuddu al Wathaaqa...
Shadda - tie a rope really really tightly.from Shadeed = Severe.
Wathaaq - literally a rope used to Tie animals.
So when you have killed many - Tie the prisoners you catch of them really tightly.
This is the first punishment Allah is inflicting on the Quraysh in the battle of Badr.
When the punishment falls on a people who oppose Allah's religion, and oppose His beloved Messenger - then the punishment to fall on them is NOT going to be nice.
When a student of the Qur'an does not understand why such severe language is used. It becomes clear why the language is so harsh when we study the context.
Lesson from Nouman - Battles' in the Prophet's Life:
When Allah sends a Messenger, there are believers and disbelievers.
When people disbelieve, the Messenger tries to call them to Islam more, yet these people persist on opposing the Messenger.
When the people disbelieve and persist on evil - Allah will destroy them totally with a painful punishment.
When the severe and painful punishment comes - it does not stop. It is too late to turn back.
Normally the punishment of Allah can be a powerful wind, a flood, a massive destruction, and in this Ummah [nation] - it is the hands of the believers who destroy the enemy.
Through the different battles - the Muslims' victory remind the disbelievers that you will gradually be destroyed by Allah - unless you repent and submit to Allah in Islam.
..fa immaa Mannan ba'du wa immaa Fadaa'an..- then it is either Favour after or it is Ransom..
Either you can let them free (as a Mannan/favour)for no cost, or you take a Ransom (fidaa'an).
..hat-taa taDa'a -'l harbu aWzaaraha until the war drops its weapons..
aWzaar - loads and Burdens.- Wizr is a weight which weighs down on you and is extremely stressful.
So the Loads could be Weapons, or Burdens could be the Stress of war.
Allah is telling us that War carries; Weapons, consequences which make it hard to live; economic catastrophe, family members dying etc.
This tough stance will have to remain on them so long as you treat them like an enemy until War drops its burdens/weapons.
War is being depicted as a Person:He is carrying his weapons and shield, and he will not stop until he drops his weapons/burdens.
When he drops them - that is when the war is over. Until this does not happen - this is your stance/foreign policy against the Enemy [severity and harshness].
Test for the Believers & Hypocrites:
Believers: This made a new challenge because these believers are being told to strike the necks of their brothers and fathers [from the polytheists] severely with full rage. People they may have loved and been friendly neighbours to in the past.
Hypocrites: This was a strong test even for the Hypocrites because they would have to fight the Quraysh. And because of their weak faith - they were not sure if Prophet Muhammad would even survive these wars.
If we are severe against the enemy, what if Muhammad died? The Quraysh would still be our enemy and take revenge by killing us in the future. (this was the mindset of the hypocrites.)
This is the end of Episode 3 alHamdulillah. Tafseer will continue when next session is loaded insha' Allah.
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