Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Muhammad

Welcome to a detailed linguistic analysis of Surah Muhammad with this comprehensive dictionary, glossary and vocabulary guide. This guide offers a deep dive into the meaning of words in Surah Muhammad, moving beyond surface-level translation to uncover the rich Qur’anic etymology and semantic depth of each key term. Discover the profound layers of meaning in this decisive chapter, often called Surah Al-Qital (The Chapter of Fighting), as it lays out the stark contrast between faith and disbelief, the reality of the spiritual struggle, and the ultimate triumph of the truth.

Each entry goes beyond simple translation, offering:

• Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.
• Morphology – exploring grammatical patterns and word structures.
• Extended Semantic Range – uncovering shades of meaning and contextual depth.
• Occurrences in Surah Muhammad and the Qur’an – showing where and how frequently the term appears in Surah Muhammad and elsewhere in the Qur’an.
• Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.
• Thematic Context – placing words within the broader themes and structure of Surah Muhammad.
• Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.
• Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aʿmā abṣārahum (أَعْمَىٰ أَبْصَarَهُمْ) – He has blinded their sight

Linguistic Root & Etymology

Root: (ع م ي) ʿ-M-Y

• Arabic Root: ع-م-ي
• Core Meaning: The root ʿayn-mīm-yā’ (ع م ي) means to be blind.
• Morphology & Derived Forms: `Aʿmā` (أَعْمَىٰ) is a Form IV causative verb, “He made blind.” `Abṣārahum` (أَبْصَارَهُم) is “their sights.”
• Extended Semantic Range: In the Qur’an, this blindness (`ʿamā`) is almost always spiritual, not physical. It is a blindness of the heart (`qalb`) or the insight (`baṣīrah`), an inability to perceive spiritual truth.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `ʿ-M-Y` appears over 30 times.

Linguistic and Contextual Explanation: The phrase aʿmā abṣārahum (أَعْمَىٰ أَبْصَarَهُمْ) is the divine consequence for those who cause corruption and sever kinship ties. It is a spiritual blindness. God has “blinded their sight,” not their physical eyes, but their inner eye of perception (`baṣīrah`). This state prevents them from seeing the truth of the revelation or the wisdom in God’s commands, sealing them in their misguidance as a just requital for their choices.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:23), this is described as a consequence of God’s curse upon those who turn away, cause corruption, and sever kinship ties. “Those are the ones whom Allah has cursed, so He deafened them and blinded their sight.” The commentators explain this not as a physical blindness, but a spiritual one. It is a state where a person is unable to “see” the truth, to perceive the divine signs, or to find the path to guidance. It is a direct consequence of their own choices, a divine seal placed upon a heart that has already chosen to be blind.

Thematic Context

This connects to the surah’s central theme of the stark contrast between belief and disbelief. Disbelief is portrayed as a state of spiritual blindness and deafness. The surah asks rhetorically, “Do they not then reflect on the Qur’an, or are there locks upon [their] hearts?” The “blinding of the sight” is the result of these locks, a self-inflicted inability to perceive reality as it truly is.

Modern & Comparative Lens

The concept of “willful blindness” is a powerful psychological idea. It refers to the human tendency to ignore information or evidence that contradicts a cherished belief or a comfortable lifestyle. This verse provides a theological framework for this phenomenon, seeing it as a spiritual consequence of moral corruption. A life of corruption and breaking sacred bonds leads to a state where the “inner eye” of insight (baṣīrah) is rendered blind.

Practical Reflection & Application

This verse is a profound warning about the spiritual consequences of our moral choices. Sins like causing corruption and breaking family ties are not just social infractions; they have a direct impact on our ability to perceive spiritual truth. The practical application is to diligently guard ourselves against these major sins and to constantly pray to God to protect our spiritual sight and to keep our hearts open to His guidance.

2. Aḍalla aʿmālahum (أَضَلَّ أَعْمَالَهُمْ) – He has rendered their deeds astray

Linguistic Root & Etymology

Root: (ض ل ل) Ḍ-L-L

• Arabic Root: ض-ل-ل
• Core Meaning: The root ḍād-lām-lām (ض ل ل) means to go astray, to be lost, or to err.
• Morphology & Derived Forms: `Aḍalla` (أَضَلَّ) is the causative Form IV verb, “He made go astray.” `Aʿmālahum` (أَعْمَالَهُم) means “their deeds.”
• Extended Semantic Range: To “make deeds go astray” means to render them null, void, and without any positive result in the Hereafter. Their deeds are “lost” and will not find their way to the scale of good deeds.
• Occurrences in the Surah and in the whole Quran: The phrase appears twice in this surah. The root `Ḍ-L-L` is very common, appearing nearly 200 times.

Linguistic and Contextual Explanation: The phrase aḍalla aʿmālahum (أَضَلَّ أَعْمَالَهُمْ) describes the fate of the deeds of those who disbelieve. Because their actions are not founded upon the correct basis of `Tawḥīd` (monotheism), God renders them “astray.” This means that any outwardly good deeds they perform, such as charity or keeping promises, are spiritually fruitless and will be lost, bringing them no reward in the Hereafter. Their disbelief severs the connection that gives good deeds their eternal value.

Classical Exegesis (Tafsir)

This phrase opens Surah Muhammad (47:1) and is repeated later (47:8), establishing the fate of the disbelievers. “Those who disbelieve and avert [people] from the way of Allah – He will render their deeds astray.” The commentators explain that any seemingly good deeds the disbelievers might perform in this world—like charity, upholding trusts, or helping others—are rendered void in the Hereafter because they are not built on the correct foundation of faith (īmān) and sincere intention for God’s sake. Their deeds are “lost” because they are disconnected from their proper source and goal.

Thematic Context

This is the opening thesis of the surah and a central theme. The surah is a stark comparison between the outcomes for the believers and the disbelievers. This verse establishes the fundamental principle: disbelief nullifies all deeds. It stands in direct contrast to the believers, for whom God “will remove their misdeeds and improve their condition.” The theme is that the ultimate value of any action is determined by the faith that underlies it.

Modern & Comparative Lens

The question of the value of “good deeds” done by non-believers is a major theological topic. This verse provides a clear Islamic perspective: while such deeds may have a positive social or worldly benefit, they lack the spiritual foundation necessary for an eternal reward. This emphasizes the Islamic view that action is inseparable from intention and belief (niyyah and īmān). It is not just *what* you do, but *why* you do it, that matters in the ultimate sense.

Practical Reflection & Application

For believers, this verse is a powerful reminder of the importance of grounding our good deeds in sincere faith. The practical application is to constantly renew our intention (niyyah) before any action, ensuring that we are doing it for the sake of God alone. This is what protects our deeds from being “rendered astray” and ensures they will be a source of immense reward in the Hereafter.

3. Aḍghānahum (أَضْغَانَهُمْ) – Their resentments

Linguistic Root & Etymology

Root: (ض غ ن) Ḍ-GH-N

• Arabic Root: ض-غ-ن
• Core Meaning: The root ḍād-ghayn-nūn (ض غ ن) means intense, concealed hatred, malice, or resentment.
• Morphology & Derived Forms: `Aḍghān` (أَضْغَان) is the plural of `ḍighn`, a deep-seated grudge or malice. `Aḍghānahum` (أَضْغَانَهُم) is “their resentments.”
• Occurrences in the Surah and in the whole Quran: The word appears twice in this surah. The root appears only in these two instances in the Qur’an.

Linguistic and Contextual Explanation: The word aḍghānahum (أَضْغَانَهُمْ) refers to the hidden malice and deep-seated grudges that the hypocrites harbor in their hearts against Islam and the believers. The surah challenges them, `am ḥasiba-lladhīna fī qulūbihim maraḍun an lan yukhrija-llāhu aḍghānahum` (“Or do those in whose hearts is a disease think that Allah will not bring forth their resentments?”). It affirms that trials, particularly the trial of being asked to sacrifice, will expose this hidden hatred.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:29), the surah asks a rhetorical question about the hypocrites: “Or do those in whose hearts is a disease think that Allah will not bring forth their resentments?” Later (47:37), it states that if God were to ask for all of your wealth, “He would bring forth your resentments.” The commentators explain that aḍghān refers to the hidden malice and hatred that the hypocrites harbored against Islam and the believers. They thought they could conceal this inner state, but the verse affirms that God, through trials and the revelation of the Qur’an, will expose their true feelings.

Thematic Context

This connects to the theme of exposing the true nature of the hypocrites (munāfiqūn). The surah is a sharp critique of those who claim faith with their tongues but harbor disease and resentment in their hearts. The theme is that hypocrisy is a state that cannot remain hidden forever. The trials of conflict and sacrifice, as described in the surah, are the divine crucible that separates the true believers from the hypocrites by “bringing forth their resentments.”

Modern & Comparative Lens

The concept of “resentment” is a major topic in modern psychology, recognized as a toxic emotion that can poison an individual’s character and relationships. The Qur’an diagnoses this as a key spiritual disease. The verse is a profound insight into human nature: it suggests that a true test of character (like being asked for a great sacrifice) is what reveals the hidden resentments that people harbor.

Practical Reflection & Application

This verse is a powerful call for inner purification. We must be vigilant against the seeds of resentment, envy, and malice taking root in our own hearts. The practical application is to engage in regular self-examination and to actively work on forgiving others and purifying our hearts from grudges. We should pray to God to protect us from these hidden diseases, lest a trial comes and “brings forth” an ugly reality that we thought we had concealed.

4. Aḥbaṭa aʿmālahum (أَحْبَطَ أَعْمَالَهُمْ) – He has nullified their deeds

Linguistic Root & Etymology

Root: (ح ب ط) Ḥ-B-Ṭ

• Arabic Root: ح-ب-ط
• Core Meaning: The root ḥā’-bā’-ṭā’ (ح ب ط) means to become null, void, or fruitless.
• Morphology & Derived Forms: `Aḥbaṭa` (أَحْبَطَ) is the causative Form IV verb, “He nullified.” `Iḥbāṭ` is the act of nullification.
• Extended Semantic Range: The root was originally used to describe a camel that eats poisonous plants, causing its belly to swell and its efforts to be for nothing, eventually leading to its death. This powerful image conveys the self-destructive and voiding nature of certain sins.
• Occurrences in the Surah and in the whole Quran: The phrase appears three times in this surah. The root appears 16 times.

Linguistic and Contextual Explanation: The phrase aḥbaṭa aʿmālahum (فَأَحْبَطَ أَعْمَالَهُمْ) describes the spiritual consequence for those who hate what God has revealed or who oppose the Messenger. Their grievous actions act like a poison that “nullifies” any good deeds they may have done, rendering them worthless in the Hereafter. The verb `aḥbaṭa` conveys a sense of complete and catastrophic loss, where a lifetime of potential good is wiped out by a foundational corruption of faith.

Classical Exegesis (Tafsir)

This phrase is used multiple times in Surah Muhammad (47:9, 28, 32) as a direct consequence of certain actions. “That is because they hated what Allah revealed, so He nullified their deeds.” The commentators explain this as a divine law of cause and effect. Actions such as hating the revelation, following what angers God, or opposing the Messenger after guidance has become clear, are so grievous that they act as a “poison” that nullifies the value of any good deeds a person may have performed.

Thematic Context

This connects to the surah’s theme of the grave consequences of disbelief and hypocrisy. It is the flip side of God “removing the misdeeds” of the believers. Just as faith and obedience can wipe out sins, certain acts of arrogant disbelief can wipe out good deeds. This establishes the ultimate seriousness of one’s stance towards God’s revelation. Hating what God has revealed is not a minor difference of opinion; it is a spiritually fatal act.

Modern & Comparative Lens

The concept of “nullification of deeds” is a stark and powerful one. It can be understood as a principle of spiritual integrity. If a person’s core orientation (hating divine guidance) is corrupt, then their peripheral good actions lose their moral and spiritual value. It is like a beautiful building that is built on a rotten foundation; the entire structure is rendered worthless. The good deeds are “nullified” because they are not integrated into a coherent and sincere system of belief.

Practical Reflection & Application

This verse is a profound warning. It encourages us to cultivate a deep love and reverence for the revelation of God. The practical application is to be extremely careful with our attitude towards the Qur’an and the teachings of the Prophet. We should approach them with submission and a desire to understand, and we must avoid any feeling of hatred or aversion towards any of their commands, lest we fall into the danger of having our good deeds “nullified.”

5. ʿArrafahā lahum (عَرَّفَهَا لَهُمْ) – He has made it known to them

Linguistic Root & Etymology

Root: (ع ر ف) ʿ-R-F

• Arabic Root: ع-ر-ف
• Core Meaning: The root ʿayn-rā’-fā’ (ع ر ف) means to know, recognize, or identify. It can also mean to make fragrant.
• Morphology & Derived Forms: `ʿArrafahā` (عَرَّفَهَا) is a Form II verb, “He has made it known.” `Lahum` (لَهُم) means “to them.”
• Extended Semantic Range: The verb `ʿarrafa` implies more than just showing; it means to describe something so well that it becomes known and identifiable. Another interpretation is that it comes from `ʿurf` (fragrance), meaning He has made it fragrant for them.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The phrase ʿarrafahā lahum (عَرَّفَهَا لَهُمْ) describes Paradise. After God admits the martyrs into the Garden, it is a Paradise `ʿarrafahā lahum` (“which He has made known to them”). This has two beautiful meanings. First, God has described it so vividly in the Qur’an that they already “know” it and yearn for it. Second, when they enter it, they will instinctively “recognize” their specific homes and stations as if they had always known them, a divinely-guided homecoming.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:6), after stating that God will guide the martyrs and admit them into Paradise, the verse adds, “which He has made known to them.” The classical commentators have offered beautiful interpretations for this. One view is that God has “made Paradise known” to them in this world through the descriptions in the Qur’an, so they yearn for it. Another powerful view is that when a believer enters Paradise, they will know their specific home and place within it with the same familiarity and instinct that they know their own home in this world. They will not need a guide; they will be drawn to their designated place as if they have always known it.

Thematic Context

This connects to the theme of the perfect and personal nature of the reward in the Hereafter. Paradise is not a generic, unfamiliar place, but a “home” that has been specifically prepared and “made known” to its inhabitant. This adds a beautiful, personal, and intimate dimension to the concept of the final reward. It is a divine homecoming.

Modern & Comparative Lens

The idea of an afterlife that feels like a “homecoming” is a powerful and comforting one. It speaks to the human longing for a place of ultimate belonging. The verse suggests that our eternal abode is not an alien environment, but a place that is perfectly suited to our deepest spiritual identity, a place we will recognize as our true home the moment we arrive.

Practical Reflection & Application

This verse should fill our hearts with a deep yearning for the home that God has “made known” to us through His revelation. The practical application is to “get to know” our future home by reading and reflecting on the beautiful descriptions of Paradise in the Qur’an. This study is not just an academic exercise; it is a way of building our connection to and our desire for the eternal home that awaits the righteous.

6. Aṣlaḥa bālahum (أَصْلَحَ بَالَهُمْ) – He has improved their condition

Linguistic Root & Etymology

Root: (ب و ل) B-W-L

• Arabic Root: ب-و-ل
• Core Meaning: While this root commonly relates to urine, the noun `bāl` (بَال) is a distinct word meaning mind, heart, state, or condition.
• Morphology & Derived Forms: `Aṣlaḥa` (أَصْلَحَ) is “He reformed/improved.” `Bālahum` (بَالَهُم) is “their condition.”
• Extended Semantic Range: `Iṣlāḥ al-bāl` is a comprehensive improvement. It means to rectify one’s state of affairs, to bring peace to one’s mind, to set right one’s circumstances, and to improve one’s spiritual condition.
• Occurrences in the Surah and in the whole Quran: The phrase appears twice in this surah. `Bāl` appears 6 times in the Qur’an.

Linguistic and Contextual Explanation: The phrase aṣlaḥa bālahum (وَأَصْلَحَ بَالَهُمْ) is the second part of the promise to the believers. God will not only forgive their sins but will also `aṣlaḥa bālahum`—improve their total condition. This is a holistic promise. God will bring `ṣalāḥ` (rectitude, goodness) to their hearts, their minds, their worldly affairs, and their final state in the Hereafter. It is a complete and comprehensive divine reformation of their entire being and circumstances.

Classical Exegesis (Tafsir)

This is the second part of the divine promise to the believers in the opening verses of Surah Muhammad (47:2). After stating that God will “remove their misdeeds,” the verse continues, “and improve their condition.” The commentators explain that this is a comprehensive promise that covers both this world and the next. God will improve their worldly affairs by granting them guidance, tranquility, and victory. And He will improve their condition in the Hereafter by granting them Paradise. It is a complete reformation of their inner state and their outer circumstances.

Thematic Context

This is the direct counterpart to God “rendering the deeds of the disbelievers astray.” The surah presents two completely opposite trajectories. The path of disbelief leads to the nullification of deeds and ultimate ruin. The path of belief leads to the expiation of sins and the complete “improvement” of one’s condition. The theme is that sincere faith is the ultimate and only path to true and lasting well-being.

Modern & Comparative Lens

The concept of “improving one’s condition” (iṣlāḥ al-bāl) is a holistic one. It is not just about material improvement, but about achieving a state of inner peace, purpose, and well-being. This resonates with the modern concept of “flourishing” or “thriving” in positive psychology. The verse posits that the key to this state of ultimate well-being is a sound faith and a right relationship with God.

Practical Reflection & Application

This verse is a source of immense hope. It is a promise from God that if we believe and do good, He Himself will take on the task of “improving our condition.” The practical application is to focus on our primary duty—faith and righteous deeds—and to entrust the improvement of our worldly and otherworldly affairs to God. When we feel that our “condition” is in disarray, the solution is to turn back to the fundamentals of faith, trusting in God’s promise to mend our state.

7. Al-Bāṭil (الْبَاطِل) – The Falsehood

Linguistic Root & Etymology

Root: (ب ط ل) B-Ṭ-L

• Arabic Root: ب-ط-ل
• Core Meaning: The root bā’-ṭā’-lām (ب ط ل) means to be or become null, void, worthless, or false.
• Morphology & Derived Forms: `Al-Bāṭil` (الْبَاطِل) is the active participle, signifying that which is inherently false and without foundation. It is the opposite of `al-Ḥaqq` (the Truth).
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 36 times.

Linguistic and Contextual Explanation: The word al-bāṭil (الْبَاطِلَ) is used to describe the foundation of the disbelievers’ worldview. `Dhālika bi-anna-lladhīna kafarū-ttabaʿū-l-bāṭil` (“That is because those who disbelieve follow falsehood”). `Al-Bāṭil` is everything that is not `al-Ḥaqq` (the Truth from God). It is the “void” of polytheism, denial of the Hereafter, and all ideologies not based on divine revelation. Because their foundation is a nullity, their deeds are likewise rendered null (`aḍalla aʿmālahum`).

Classical Exegesis (Tafsir)

In Surah Muhammad (47:3), the surah explains the fundamental reason for the two opposing fates of the believers and the disbelievers. “That is because those who disbelieve follow falsehood (al-bāṭil), while those who believe follow the truth from their Lord.” The commentators explain that this is the ultimate diagnosis. The entire worldview and way of life of the disbelievers is based on “falsehood”—the lie of polytheism, the denial of the Hereafter, and the rejection of the revelation. Because their foundation is false, everything they build upon it is ultimately worthless.

Thematic Context

The theme of the struggle between Truth (al-Ḥaqq) and Falsehood (al-Bāṭil) is a central, defining theme of Surah Muhammad. The surah is often called “The Chapter of Fighting,” and this verse clarifies that the ultimate battle is not between armies, but between these two opposing principles. The physical conflict is merely a manifestation of this deeper, ideological and spiritual struggle.

Modern & Comparative Lens

The dualism of Truth and Falsehood is a foundational concept in many philosophical and religious systems. The Qur’anic conception is notable for its insistence that Truth is from God, and Falsehood is everything else. Al-Bāṭil is not just an error, but a “void,” something that has no ultimate substance or reality. This provides a powerful framework for critiquing all ideologies and worldviews that are not grounded in the divine reality.

Practical Reflection & Application

This verse encourages us to be people who consciously choose to “follow the Truth” and to reject “Falsehood” in all its forms. The practical application is to make the Qur’an and the Sunnah—which are “the Truth from our Lord”—the ultimate criteria for our beliefs and our actions. We must be vigilant against the various forms of “bāṭil” that compete for our allegiance in the modern world, from deceptive ideologies to materialistic distractions.

8. Ḍarba al-riqāb (ضَرْبَ الرِّقَابِ) – The striking of the necks

Linguistic Root & Etymology

Root: (ر ق ب) R-Q-B

• Arabic Root: ر-ق-ب
• Core Meaning: The root rā’-qāf-bā’ (ر ق ب) means neck.
• Morphology & Derived Forms: `Ḍarba` (ضَرْب) is the verbal noun “the striking.” `Ar-Riqāb` (الرِّقَاب) is the plural of `raqabah` (neck).
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase ḍarba ar-riqāb (فَضَرْبَ الرِّقَابِ) (“then it is [the time for] the striking of the necks”) is a specific military command for the heat of battle. It is a direct and unambiguous instruction for decisive combat against an aggressive enemy force. The purpose is to swiftly neutralize the enemy’s ability to fight in order to end the battle and minimize overall bloodshed, after which this command ceases and is replaced by instructions for captives.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:4), this phrase is part of a command concerning conduct in a legitimate battle. “So when you meet those who disbelieve [in battle], it is [the time for] the striking of the necks.” The classical commentators are unanimous that this is a command specifically for the situation of a declared, open battle against an aggressive enemy. It is a command for decisive action in the heat of combat. It is not a general license for violence, but a specific military instruction designed to quickly neutralize the enemy’s fighting ability and bring the battle to a swift conclusion to minimize overall bloodshed.

Thematic Context

This connects to the surah’s theme of the reality of the struggle between the nascent Muslim state and its aggressive opponents. The surah provides clear and uncompromising instructions for this difficult reality. The theme is not one of glorifying violence, but of establishing clear rules of engagement for a just war. The command for “striking the necks” is immediately followed by instructions for what to do *after* the fighting has subsided: the taking of prisoners and the options of releasing them graciously or for ransom, but *not* their execution.

Modern & Comparative Lens

This verse is one of the most frequently misunderstood and decontextualized verses of the Qur’an. In modern discussions, it is crucial to understand it within its specific context of classical Islamic law concerning the ethics of war (siyar). Islamic jurisprudence strictly limits the application of this command to a declared war against combatants on a battlefield. It has no applicability to civilians, to times of peace, or to acts of terrorism, which are all categorically forbidden in Islamic law.

Practical Reflection & Application

For most believers, the practical reflection from this verse is not about its direct application, but about the lessons it teaches concerning seriousness and decisiveness. It is a reminder that the struggle for truth requires strength and resolve. In our own non-military “battles” against falsehood, we should be firm and decisive in our stance for the truth. It also reminds us that even in the most intense of conflicts, Islam provides clear ethical guidelines that must be strictly followed.

9. Fidāʾan (فِدَاءً) – A ransom

Linguistic Root & Etymology

Root: (ف د ي) F-D-Y

• Arabic Root: ف-د-ي
• Core Meaning: The root fā’-dāl-yā’ (ف د ي) means to ransom or to redeem someone by paying a price.
• Morphology & Derived Forms: `Fidā’` (فِدَاء) is the verbal noun. `Fidyah` is a ransom or expiation.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 12 times.

Linguistic and Contextual Explanation: The word fidā’an (فِدَاءً) is one of the two options for dealing with prisoners of war. After the battle is over and captives are secured, the leadership can choose `immā mannan` (gracious release) or `immā fidā’an` (release for a ransom). This ransom could be monetary, or it could be an exchange for Muslim prisoners. The verse significantly limits the options to forms of release, setting a high ethical standard for the treatment of captives.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:4), this is one of the two options given to the Muslim leadership for dealing with prisoners of war after the battle is over. “…and afterward, either graciousness (mannan) or a ransom (fidāʾan), until the war lays down its burdens.” The commentators explain that once the enemy is subdued and prisoners are secured, the choice is between two merciful options. “Graciousness” is to release them freely, as an act of goodwill. “Ransom” is to release them in exchange for a payment, which could be money, goods, or the release of Muslim prisoners held by the enemy.

Thematic Context

This is a central part of the surah’s theme of establishing a clear and humane code of conduct for warfare. It is highly significant that the verse does *not* give the options of executing or enslaving the prisoners. The only options provided are forms of release. This establishes a remarkably high ethical standard for the treatment of captives, especially when compared to the common practices of the time. The goal is the cessation of hostilities, not the perpetual subjugation of the enemy.

Modern & Comparative Lens

The principles laid down in this verse are remarkably progressive and can be seen as a precursor to the modern Geneva Conventions on the treatment of prisoners of war. The verse explicitly limits the options to release, either unilaterally or through an exchange. This stands in stark contrast to the historical and even some modern practices of mistreating or executing captives. It provides a clear Islamic legal and ethical basis for the humane treatment of prisoners.

Practical Reflection & Application

This verse teaches us the importance of mercy and magnanimity, even towards our defeated enemies. It is a powerful lesson in the ethics of victory. The practical application in our own lives is to be gracious and merciful when we have the upper hand in any conflict, whether it is a personal argument or a professional dispute. We should always choose the path of “graciousness” or a just and fair “ransom” (settlement), rather than seeking to crush or humiliate our opponent.

10. Al-Ḥaqq min Rabbihim (الْحَقُّ مِن رَّبِّهِمْ) – The Truth from their Lord

Linguistic Root & Etymology

Root: (ح ق ق) Ḥ-Q-Q

• Arabic Root: ح-ق-ق
• Core Meaning: The root ḥā’-qāf-qāf (ح ق ق) means to be true, right, and real.
• Morphology & Derived Forms: `Al-Ḥaqq` (الْحَقّ) is the Truth. `Min Rabbihim` (مِن رَّبِّهِمْ) means “from their Lord.”
• Occurrences in the Surah and in the whole Quran: The phrase appears twice in this surah. `Al-Ḥaqq` is a very common word and one of God’s names.

Linguistic and Contextual Explanation: The phrase al-ḥaqq min Rabbihim (الْحَقُّ مِن رَّبِّهِمْ) describes the foundation of the believers’ worldview. They `ittabaʿū-l-ḥaqqa min Rabbihim` (“follow the Truth from their Lord”). This `ḥaqq` is the Qur’an. It is the objective, absolute Truth that originates “from their Lord,” which signifies its authority, its mercy (`Rabb` = Lord, Nurturer), and its reality. Their entire lives are oriented around following this divine Truth.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:2-3), the believers are defined by this quality. “And those who believe and do righteous deeds and believe in what has been sent down to Muhammad – and it is the truth from their Lord…” The commentators explain that this is the defining characteristic of the believer’s worldview. They accept the revelation not because it is traditional or convenient, but because they recognize it as the objective, absolute “Truth from their Lord.” Their faith is grounded in this recognition of the divine source of the message.

Thematic Context

This is the direct counterpart to the disbelievers who “follow falsehood.” The surah presents a clear dichotomy: a life based on following falsehood, versus a life based on following “the Truth from the Lord.” The theme is that true faith is not a blind leap, but an alignment with the ultimate reality of the universe. The phrase “from their Lord” is crucial, as it establishes the transcendent, authoritative, and benevolent source of this Truth.

Modern & Comparative Lens

This phrase is a powerful statement about the nature of religious truth. It asserts that ultimate truth is not a human construct or a cultural relative, but is an objective reality that originates from the Creator. This provides a firm epistemological foundation for faith. The believer’s journey is one of discovering and aligning themselves with this pre-existing, divine Truth.

Practical Reflection & Application

This verse encourages us to ground our faith in a deep conviction that it is “the Truth from our Lord.” This requires us to move beyond a merely inherited faith to a reasoned and reflective one. The practical application is to study the Qur’an with the intention of seeing its truth, to reflect on the signs of God in the universe, and to pray for the insight to recognize and hold fast to the “Truth from our Lord.”

11. Irtaddū ʿalā adbārihim (ارْتَدُّوا عَلَىٰ أَدْبَارِهِمْ) – They turned back on their heels

Linguistic Root & Etymology

Root: (ر د د) R-D-D

• Arabic Root: ر-د-د
• Core Meaning: The root rā’-dāl-dāl (ر د د) means to turn back or to return.
• Morphology & Derived Forms: `Irtaddū` (ارْتَدُّوا) is a Form VIII verb, meaning to apostatize or revert. `ʿAlā adbārihim` (عَلَىٰ أَدْبَارِهِم) is an idiom, “on their backs/heels.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The phrase irtaddū ʿalā adbārihim (ارْتَدُّوا عَلَىٰ أَدْبَارِهِمْ) describes the hypocrites’ apostasy. It is a powerful image of a complete reversal. After having guidance made clear to them, they “turned back on their heels,” retreating into disbelief. This was not a result of ignorance, but a willful rejection after knowledge, which is why it is presented as a satanic enticement that they followed.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:25), this phrase describes the hypocrites. “Indeed, those who turned back on their heels after guidance had become clear to them – it is Satan who has enticed them and prolonged hope for them.” The commentators explain that this refers to those who may have outwardly accepted Islam but then secretly apostatized in their hearts when faced with the difficult commands of the religion, such as the call to fight. Their retreat was not due to a lack of clarity, but because Satan made sin attractive to them and gave them false hopes of a long life and a lack of accountability.

Thematic Context

This connects to the surah’s theme of exposing the reality of the hypocrites. The surah is a test that separates the true believers from those whose faith is superficial. This verse diagnoses the root cause of their apostasy: it is a combination of satanic temptation and their own false hopes. They “turned back” because they were not truly committed to the path when it became difficult.

Modern & Comparative Lens

The phenomenon of “turning back” from a commitment when faced with challenges is a universal one. This verse provides a spiritual and psychological diagnosis of this. It is often the allure of an easier path (satanic enticement) and the delusion that one can postpone one’s commitment indefinitely (“prolonged hope”) that causes a person to abandon a difficult but righteous course of action.

Practical Reflection & Application

This verse is a profound warning about the danger of spiritual relapse. It encourages us to be vigilant and to constantly renew our commitment to our faith, especially when we face difficulties. The practical application is to be aware of the tricks of Satan, who tries to make sin seem appealing and to make us procrastinate in our repentance. We must pray for steadfastness and seek refuge in God from the temptation to “turn back on our heels.”

12. Jannah (جَنَّة) – The Garden / Paradise

Linguistic Root & Etymology

Root: (ج ن ن) J-N-N

• Arabic Root: ج-ن-ن
• Core Meaning: The root jīm-nūn-nūn (ج ن ن) means to cover or conceal.
• Morphology & Derived Forms: `Jannah` (جَنَّة) is a garden, so named because its lush foliage conceals the ground. It is the primary name for Paradise.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is extremely common.

Linguistic and Contextual Explanation: The word Jannah (جَنَّةٍ) is used in the magnificent parable of Paradise in verse 15. `Mathalu-l-jannati-llatī wuʿida-l-muttaqūn…` (“The description of the Garden which the righteous are promised…”). The surah then provides one of the most detailed and sensory descriptions of Paradise in the Qur’an, mentioning rivers of water, milk, wine, and honey, as well as every kind of fruit and forgiveness from God. This `Jannah` is the ultimate reward that motivates the believers’ struggle.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:15), the surah provides one of the most beautiful and detailed descriptions of Paradise in the entire Qur’an. It is described as a “garden” with rivers of pure water, milk of unchanging taste, wine that is a delight to drink, and purified honey. It is a place where its inhabitants will have every kind of fruit and, most importantly, forgiveness from their Lord. The commentators explain that this detailed sensory description is meant to make the abstract concept of the Hereafter tangible and to create a deep yearning for it in the heart of the believer.

Thematic Context

The description of Paradise is a central theme of the surah, serving as the ultimate motivation for the believers and the positive counterpart to the terrifying description of Hell. The surah is a call to struggle and sacrifice, and this verse provides the answer to the question, “Why?” The theme is that the reward for a life of faith and steadfastness is not just an escape from punishment, but an entry into a state of unimaginable and eternal bliss.

Modern & Comparative Lens

The imagery of Paradise as a beautiful garden is a powerful and universal archetype of ultimate happiness. The Qur’anic description is notable for its appeal to all the senses—taste, sight, smell. Modern psychology recognizes the power of such sensory imagery in motivating human behavior. The verse uses this to create a powerful and appealing vision of the ultimate goal of the spiritual life.

Practical Reflection & Application

This verse should be a source of immense hope and a powerful motivation for us. When we face difficulties in this life, we can reflect on this beautiful description of our final home. The practical application is to read and reflect on the descriptions of Paradise in the Qur’an, allowing them to cultivate in our hearts a sincere and powerful desire to be among its inhabitants. This longing is a key fuel for the spiritual journey.

13. Kaffara ʿanhum sayyiʾātihim (كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ) – He will remove from them their misdeeds

Linguistic Root & Etymology

Root: (ك ف ر) K-F-R

• Arabic Root: ك-ف-ر
• Core Meaning: The root kāf-fā’-rā’ (ك ف ر) means to cover.
• Morphology & Derived Forms: `Kaffara` (كَفَّرَ) is a Form II verb, meaning to expiate or remove the ill effects of a sin by “covering” it. `Sayyi’ātihim` (سَيِّئَاتِهِمْ) are “their evil deeds.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `K-F-R` is very common.

Linguistic and Contextual Explanation: The phrase kaffara ʿanhum sayyi’ātihim (كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ) is the first part of the promise to the believers. Because they believed and followed the truth, God will perform `takfīr` for them—He will expiate and “cover” their sins and shortcomings. This divine act of covering and removing sins is the foundation of their salvation and the prerequisite for the improvement of their condition (`aṣlaḥa bālahum`).

Classical Exegesis (Tafsir)

This is the first part of the divine promise to the believers in the opening verses of Surah Muhammad (47:2). “And those who believe and do righteous deeds… He will remove from them their misdeeds and improve their condition.” The commentators explain that this is a great blessing. Because of their sound faith and their efforts to do good, God, out of His mercy, will expiate and cover their sins and shortcomings. It is a promise of forgiveness and purification.

Thematic Context

This is the direct counterpart to God “rendering the deeds of the disbelievers astray.” The surah presents two opposing spiritual dynamics. Disbelief causes good deeds to be nullified. Faith, on the other hand, causes evil deeds to be expiated. The theme is that a life of faith is a journey of continuous purification, where the power of belief and righteous action works to cleanse the soul of its past mistakes.

Modern & Comparative Lens

The concept of “expiation” or “atonement” for sins is a key feature of many religious systems. The Islamic concept, as expressed here, is that the primary means of expiation is a combination of sincere faith and a commitment to righteous living. It is not just about a single act of atonement, but about a transformative way of life that has a purifying effect on the soul.

Practical Reflection & Application

This verse is a source of profound hope. It reminds us that our mistakes and shortcomings do not have to define us. If we are sincere in our faith and strive to do good, we can have a firm hope in God’s promise to “remove our misdeeds.” The practical application is to never despair because of our sins, but to counter them with sincere belief and an increase in our good deeds, trusting in this divine promise of purification.

14. Karihū mā anzala Allāh (كَرِهُوا مَا أَنزَلَ اللَّهُ) – They hated what Allah revealed

Linguistic Root & Etymology

Root: (ك ر ه) K-R-H

• Arabic Root: ك-ر-ه
• Core Meaning: The root kāf-rā’-hā’ (ك ر ه) means to dislike, hate, or be averse to something.
• Morphology & Derived Forms: `Karihū` (كَرِهُوا) is a perfect tense verb, “they hated.” `Mā anzala Allāh` (مَا أَنزَلَ اللَّهُ) is “what Allah has sent down.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The phrase karihū mā anzala Allāh (كَرِهُوا مَا أَنزَلَ اللَّهُ) diagnoses the root cause of the disbelievers’ spiritual ruin. `Dhālika bi-annahum karihū…` (“That is because they hated…”). Their problem was not intellectual but emotional and spiritual. They felt a `karāhah` (aversion or hatred) for the divine revelation because it challenged their lifestyle and their arrogance. This internal state of hatred is what caused God to `aḥbaṭa aʿmālahum` (nullify their deeds).

Classical Exegesis (Tafsir)

In Surah Muhammad (47:9), this is given as the ultimate reason for the nullification of the disbelievers’ deeds. “That is because they hated what Allah revealed, so He nullified their deeds.” The commentators explain that their problem was not a lack of understanding, but a deep-seated hatred and aversion in their hearts towards the divine message. They disliked the Qur’an’s commands, its prohibitions, and its challenge to their way of life. This internal state of hatred for the divine word is what rendered all their actions spiritually bankrupt.

Thematic Context

This connects to the theme of the internal spiritual state as the basis for the value of all actions. The surah emphasizes that one’s attitude towards the revelation is a matter of ultimate consequence. Love and submission to the revelation leads to the forgiveness of sins and the improvement of one’s state. Hatred and aversion to the revelation leads to the nullification of all deeds. The heart’s orientation is everything.

Modern & Comparative Lens

This is a profound psychological diagnosis. It suggests that a person’s rejection of a message is often rooted not in intellectual disagreement, but in an emotional and visceral “hatred” for what that message represents or demands. It is the aversion of the ego to any authority that challenges its own sovereignty. This is a timeless description of the psychology of arrogant rejection.

Practical Reflection & Application

This verse is a powerful and sobering warning. We must be extremely vigilant about our own inner state towards the commands of God. The practical application is to cultivate a deep and sincere love for the Qur’an and the guidance it contains. We should pray to God to make His revelation beloved to our hearts and to protect us from any feeling of aversion or “hatred” towards any of its teachings, as this is a spiritually fatal disease.

15. Laʿibun wa lahwun (لَعِبٌ وَلَهْوٌ) – Play and amusement

Linguistic Root & Etymology

Roots: (ل ع ب) L-ʿ-B and (ل ه و) L-H-W

• Arabic Root (laʿib): ل-ع-ب
• Arabic Root (lahw): ل-ه-و
• Core Meaning: `Laʿib` is play, often purposeless. `Lahw` is amusement or diversion that distracts from what is important.
• Occurrences in the Surah and in the whole Quran: The pairing appears once in this surah. It is a recurring critique of the worldly life.

Linguistic and Contextual Explanation: The phrase laʿibun wa lahwun (لَعِبٌ وَلَهْوٌ) is used to define the reality of the worldly life. `Innamā-l-ḥayātu-d-dunyā laʿibun wa lahw` (“The worldly life is only play and amusement”). The surah uses this definition to encourage believers not to be stingy when asked to spend in God’s cause, as they are only being asked to spend from a temporary and ultimately trivial “play,” while the reward is eternal and real.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:36), the surah offers a definitive statement on the nature of this worldly life: “This worldly life is only play and amusement.” The commentators explain that this is not a call for asceticism, but a call for perspective. When compared to the eternal and momentous reality of the Hereafter, the pursuits of this world, in and of themselves, are as trivial as “play and amusement.” Their only real value is as an opportunity to prepare for the life to come.

Thematic Context

This connects to the surah’s theme of prioritizing the Hereafter over the present world. The surah consistently seeks to detach the believer’s heart from the allure of the dunyā. By defining it as “play and amusement,” the verse radically re-frames its importance. It is a direct challenge to a materialistic worldview that sees this life as the ultimate and only reality.

Modern & Comparative Lens

The idea of the world as a “stage” or a “play” is a powerful metaphor found in many philosophical and literary traditions, famously articulated by Shakespeare. The Qur’anic formulation gives this metaphor a specific spiritual and moral direction. If this life is a “play,” then the wise person is the one who understands that their role is a temporary one and that the true reality lies beyond the stage. The verse that follows provides the counter-balance: “But if you believe and have taqwa, He will give you your rewards.”

Practical Reflection & Application

This verse is a powerful tool for maintaining a healthy spiritual perspective. When we become overly stressed by our worldly successes and failures, we can remember that, in the grand scheme of things, it is all just “play and amusement.” This should not lead to apathy, but to a sense of liberation. The practical application is to engage with this world with excellence, but to not let our hearts become attached to it, always remembering that we are preparing for the real life that is to come.

16. Laḥn al-qawl (لَحْنِ الْقَوْلِ) – The tone of the speech

Linguistic Root & Etymology

Root: (ل ح ن) L-Ḥ-N

• Arabic Root: ل-ح-ن
• Core Meaning: The root lām-ḥā’-nūn (ل ح ن) means a melody, a tune, but also a subtle turn of phrase, an insinuation, or the overall tone of speech.
• Morphology & Derived Forms: `Laḥn al-qawl` (لَحْنِ الْقَوْل) is “the tone/melody of the speech.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, laḥn al-qawl (وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ), is a sign given to the Prophet to identify the hypocrites. “And you will surely know them by the tone of their speech.” Their hidden hatred and doubt would inevitably leak out in their `laḥn`—their sarcastic tone, their ambiguous wording, their subtle criticisms, and their general manner of speaking. This verse highlights that the *how* of speech is as revealing as the *what*.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:30), God tells the Prophet that if He willed, He could point out the hypocrites to him physically, but then adds, “but you will surely know them by the tone of their speech.” The commentators explain that this is a sign for the Prophet. The hidden resentment and disease in the hearts of the hypocrites would inevitably reveal itself in their “laḥn“—their sarcastic tone, their twisted words, their subtle jabs, and their overall manner of speaking about the believers and the religion. Their speech would betray the malice in their hearts.

Thematic Context

This connects to the theme of exposing the reality of the hypocrites. It provides a practical diagnostic tool for identifying them. The theme is that the inner state of the heart cannot remain completely concealed forever; it will inevitably “leak out” through a person’s words. The “tone of the speech” is the window to the soul.

Modern & Comparative Lens

This is a profound insight into the nature of human communication, which is a central topic in modern linguistics and psychology. It is a well-established principle that the non-verbal and tonal aspects of communication (paralanguage) often convey more of the true meaning than the literal words themselves. This verse is a remarkable early articulation of this principle. One can often detect insincerity or hostility not in *what* is said, but in *how* it is said.

Practical Reflection & Application

This verse encourages us to be discerning listeners and, more importantly, mindful speakers. We should pay attention to the “tone” of others, as it can often reveal their true feelings. For ourselves, the practical application is to strive for a speech that is sincere both in its content and in its tone. We should ensure that our words are free from the “laḥn” of sarcasm, passive-aggression, and hidden malice. Our speech should be a true and beautiful reflection of a sincere heart.

17. Lan yatirakum aʿmālakum (لَن يَتِرَكُمْ أَعْمَالَكُمْ) – He will never deprive you of your deeds

Linguistic Root & Etymology

Root: (و ت ر) W-T-R

• Arabic Root: و-ت-ر
• Core Meaning: The root wāw-tā’-rā’ (و ت ر) means to cause a loss or a reduction in something, or to make something odd-numbered (`witr`).
• Morphology & Derived Forms: `Lan yatirakum` (لَن يَتِرَكُمْ) is an emphatic negation (“He will never deprive you”). `Aʿmālakum` (أَعْمَالَكُم) is “your deeds.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase lan yatirakum aʿmālakum (وَلَن يَتِرَكُمْ أَعْمَالَكُمْ) is a powerful divine guarantee. It means that God will “never cause you a loss concerning your deeds.” He will not short-change, diminish, or deprive the believers of the full and multiplied reward for their efforts and sacrifices. This promise is given to fuel their steadfastness and to assure them that their struggles are being perfectly recorded and will be generously compensated.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:35), after encouraging the believers not to weaken or call for peace out of cowardice, God gives this powerful reassurance: “Allah is with you, and He will never deprive you of [the reward of] your deeds.” The commentators explain that this is a divine guarantee that the immense struggles and sacrifices of the believers will not be in vain. God will not “short-change” them. Every single effort will be fully and generously rewarded. This promise is what gives them the strength to persevere.

Thematic Context

This connects to the surah’s theme of divine promise and the certainty of reward. The surah demands great sacrifice from the believers, and this verse provides the ultimate motivation. The theme is that while the disbelievers’ deeds are “nullified,” the believers’ deeds are perfectly preserved and will be fully compensated. It is a statement of the absolute justice and generosity of God in His accounting.

Modern & Comparative Lens

The fear that one’s efforts will be for nothing is a major source of demoralization in any struggle. This verse is a direct and powerful antidote to this fear. It is a divine promise of the conservation of moral and spiritual “energy.” It asserts that in God’s moral economy, no righteous effort is ever lost or wasted. This is a profound principle of hope and a powerful motivator for altruism and sacrifice.

Practical Reflection & Application

This verse should be a source of immense comfort and motivation for us. Whenever we feel that our efforts to do good are small, unseen, or unappreciated by others, we should remember this promise. The practical application is to strive in doing good with full sincerity, without being concerned about the immediate worldly results, and with the complete and certain trust that God is recording our every effort and will “never deprive us of the reward of our deeds.”

18. Mannan baʿdu (مَنًّا بَعْدُ) – Graciousness afterwards

Linguistic Root & Etymology

Root: (م ن ن) M-N-N

• Arabic Root: م-ن-ن
• Core Meaning: The root mīm-nūn-nūn (م ن ن) means to bestow a favor, to be gracious, or to remind someone of a favor.
• Morphology & Derived Forms: `Mannan` (مَنًّا) is a verbal noun meaning a favor, a grace, or an act of beneficence, specifically giving something without seeking a return.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears about 30 times.

Linguistic and Contextual Explanation: The word mannan (مَنًّا) is the first and superior option for dealing with prisoners of war. `Fa-immā mannan baʿdu` (“And afterwards, either graciousness…”). `Mannan` here means to release the captives unilaterally as an act of pure grace and goodwill, without demanding any ransom. This is presented as an act of great nobility and mercy, a powerful form of `daʿwah` to a defeated enemy.

Classical Exegesis (Tafsir)

In the verse on the rules of war in Surah Muhammad (47:4), this is the first and superior option for dealing with prisoners of war. “…and afterward, either graciousness (mannan) or a ransom.” The commentators explain that “graciousness” means to release the captives freely, without demanding any ransom. This is presented as an act of great nobility and mercy. The Prophet Muhammad himself practiced this on several occasions, most famously after the conquest of Mecca.

Thematic Context

This connects to the theme of the high ethical standards of the believing community, even in the midst of war. The surah provides a framework for a just and powerful community, and this verse shows that its power is meant to be coupled with magnanimity. The ultimate goal is not to subjugate or to profit from the enemy, but to end the conflict and to open the door for guidance. The act of “graciousness” is a powerful form of daʿwah (invitation) to the defeated enemy.

Modern & Comparative Lens

The principle of unilateral “graciousness” towards a defeated enemy is a very high ethical ideal. It is a rejection of a purely retributive or utilitarian approach to justice. This principle can be seen as a precursor to modern concepts of post-conflict reconciliation and peace-building. It is a strategic act of mercy designed to win the hearts and minds of the former enemy and to build a lasting peace.

Practical Reflection & Application

This verse teaches us the virtue of magnanimity in victory. In any conflict in our lives where we find ourselves in the winning or more powerful position, we should remember this principle. The practical application is to choose the path of “graciousness” whenever possible. When someone apologizes, we should forgive freely. When we have the upper hand, we should be generous. This is a sign of true strength and a powerful way to transform relationships.

19. Maradun fī qulūbihim (مَّرَضٌ فِي قُلُوبِهِمْ) – A disease in their hearts

Linguistic Root & Etymology

Root: (م ر ض) M-R-Ḍ

• Arabic Root: م-ر-ض
• Core Meaning: The root mīm-rā’-ḍād (م ر ض) means sickness or disease.
• Morphology & Derived Forms: `Maraḍ` (مَرَض) is disease. `Fī qulūbihim` (فِي قُلُوبِهِم) is “in their hearts.”
• Occurrences in the Surah and in the whole Quran: The phrase appears twice in this surah. It is a recurring Qur’anic diagnosis of hypocrisy, appearing 24 times.

Linguistic and Contextual Explanation: The phrase maraḍun fī qulūbihim (مَّرَضٌ فِي قُلُوبِهِمْ) describes the inner state of the hypocrites. Their “disease” is not a physical ailment but a spiritual one: the sickness of doubt, weak faith, envy, and cowardice. The surah explains that this inner disease becomes manifest when they are tested with a difficult command, such as the call to fight. Their fearful reaction is a symptom of the `maraḍ` in their hearts.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:20, 29), this phrase is used to describe the state of the hypocrites. “But when a decisive surah is revealed and fighting is mentioned therein, you see those in whose hearts is a disease (maraḍun fī qulūbihim) looking at you as if overcome by death.” The commentators explain that this “disease” is a spiritual sickness. It is the disease of doubt, hypocrisy, cowardice, and a lack of sincere faith. This inner disease becomes manifest when they are faced with a difficult test, like the call to sacrifice and fight for their faith.

Thematic Context

This connects to the surah’s theme of testing and exposing the true nature of different groups. The surah acts as a “diagnostic tool” that reveals the hidden “disease” in the hearts of the hypocrites. The theme is that a sound heart is firm and courageous in the face of trials, while a diseased heart is filled with fear and doubt. The call to conflict is the test that separates the healthy from the sick.

Modern & Comparative Lens

The metaphor of a “diseased heart” for a corrupt inner state is a powerful one. It suggests that spiritual and moral failings are not just bad choices, but are symptoms of a deeper, underlying pathology. This resonates with modern psychological concepts, where negative behaviors are often seen as stemming from underlying insecurities, traumas, or personality disorders. The Qur’an provides a spiritual diagnosis for this condition.

Practical Reflection & Application

This verse is a call for us to be vigilant about our own spiritual health. We must be on guard against the “diseases of the heart,” such as doubt, envy, and cowardice. The practical application is to engage in regular spiritual “check-ups” through self-examination and reflection. We should pray to God to cure any disease in our hearts and to grant us a “sound heart” (qalbun salīm) that is firm in its faith and courageous in its actions.

20. Mawlā (مَوْلَى) – Protector / Patron

Linguistic Root & Etymology

Root: (و ل ي) W-L-Y

• Arabic Root: و-ل-ي
• Core Meaning: The root wāw-lām-yā’ (و ل ي) means to be near, to be a friend, or to be in charge.
• Morphology & Derived Forms: `Mawlā` (مَوْلَى) is a noun of place/person, meaning a close ally, a patron, a protector, or a master.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The word Mawlā (مَوْلَى) is used to establish the fundamental difference between the believers and the disbelievers. `Dhālika bi-anna-llāha mawlā-lladhīna āmanū` (“That is because Allah is the protector of those who have believed”). The believers are under the `wilāyah` (patronage, protection) of God. This is contrasted with the disbelievers, `wa anna-l-kāfirīna lā mawlā lahum` (“and because the disbelievers have no protector”). Their false gods are powerless, leaving them ultimately alone and unprotected.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:11), a fundamental distinction is made between the two warring parties. “That is because Allah is the protector (mawlā) of those who have believed, and because the disbelievers have no protector.” The commentators explain that this is the ultimate source of the believers’ strength and the ultimate cause of the disbelievers’ weakness. The believers may be fewer in number or weaker in worldly resources, but they are supported by the ultimate Mawlā, the Lord of the worlds. The disbelievers, on the other hand, are ultimately alone and unprotected, as their false gods are powerless to help them.

Thematic Context

This is a central theme of the surah. The surah is a call to choose one’s allegiance. This verse clarifies the nature of the two choices. One can choose to be under the protection and patronage of Allah, or one can choose to have “no protector.” The theme is that true security and victory can only be found in the alliance with God. All other alliances are ultimately futile.

Modern & Comparative Lens

The concept of a divine “patron” or “protector” is a key element of a personal relationship with God. It transforms the relationship from one of a distant king and subject to one of a close patron and client. The term mawlā implies a relationship of mutual loyalty and support. This provides a powerful source of spiritual security and confidence.

Practical Reflection & Application

This verse should fill our hearts with immense comfort and confidence. By virtue of our faith, we have entered into the protection of the greatest possible ally. The practical application is to live like someone who knows they are protected by the ultimate Mawlā. This means facing our struggles with courage, not being intimidated by our opponents, and placing our full trust in the protection and guidance of our Lord.

21. Nabluwakum (نَبْلُوَكُمْ) – We test you

Linguistic Root & Etymology

Root: (ب ل و) B-L-W

• Arabic Root: ب-ل-و
• Core Meaning: The root bā’-lām-wāw (ب ل و) means to test, try, or afflict something to reveal its true nature.
• Morphology & Derived Forms: `Nabluwakum` (وَلَنَبْلُوَنَّكُمْ) is an emphatic future tense verb, “And We will surely test you.” `Balā’` is a trial.
• Occurrences in the Surah and in the whole Quran: The verb appears once in this surah. The root appears 38 times.

Linguistic and Contextual Explanation: The phrase wa la-nabluwannakum (وَلَنَبْلُوَنَّكُمْ) (“And We will surely test you”) states the divine purpose of the trials of life, particularly the struggle for the faith. The purpose of this `balā’` (test) is `ḥattā naʿlama-l-mujāhidīna minkum wa-ṣ-ṣābirīn` (“until We make known those who strive among you and the patient”). The test is a divine mechanism to distinguish those who are truly willing to strive and be patient from those who are not, making their inner character manifest through their actions.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:31), a clear statement is made about the divine purpose behind the trials of conflict. “And We will surely test you until We make known those who strive among you and the patient, and We will test your affairs.” The commentators explain that God’s knowledge is eternal and He already knows the outcome. The purpose of the test is to make the reality of people’s faith manifest in the world of action, so that they can be judged with perfect justice based on their own choices, and so that the true believers can be distinguished from the hypocrites.

Thematic Context

The theme of divine testing (ibtilāʾ) is central to the surah. The surah is itself a test, and the conflict it describes is the primary arena for this test. The theme is that faith is not a static state; it must be proven through trials. The hardship of struggle is the crucible that reveals the true quality of a person’s faith and patience.

Modern & Comparative Lens

The idea that “adversity reveals character” is a universal piece of wisdom. This verse gives this principle a theological foundation. It frames life’s struggles not as random misfortunes, but as a purposeful “test” designed to reveal and cultivate our virtues. This provides a powerful framework for finding meaning and purpose in hardship.

Practical Reflection & Application

This verse prepares us for the reality of life’s journey. We should expect to be tested. The practical application is to view the challenges we face—whether in our health, our wealth, or our relationships—as opportunities to prove our sincerity and our patience. We should strive to “pass the test” by responding to adversity with steadfastness and trust in God, knowing that the test is from a wise and just Lord.

22. Qulūbin aqfāluhā (قُلُوبٍ أَقْفَالُهَا) – Hearts with their locks upon them

Linguistic Root & Etymology

Root: (ق ف ل) Q-F-L

• Arabic Root: ق-ف-ل
• Core Meaning: The root qāf-fā’-lām (ق ف ل) means to lock.
• Morphology & Derived Forms: `Qulūb` (قُلُوب) is “hearts.” `Aqfāluhā` (أَقْفَالُهَا) is the plural of `qufl` (lock), meaning “their locks.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is unique to this verse.

Linguistic and Contextual Explanation: This phrase, am ʿalā qulūbin aqfāluhā (أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا) (“or are there locks upon [their] hearts?”), is a powerful metaphor for the state of the hypocrite’s heart. Their inability to reflect on the Qur’an is diagnosed as a spiritual pathology: their hearts are “locked,” preventing any guidance from entering. The possessive pronoun (“*their* locks”) suggests that the locks belong to the hearts themselves, a state of self-inflicted spiritual closure.

Classical Exegesis (Tafsir)

In a powerful and famous verse in Surah Muhammad (47:24), the surah asks a rhetorical question after condemning the hypocrites. “Then do they not reflect upon the Qur’an, or are there locks upon [their] hearts?” The commentators explain that this is the ultimate diagnosis of the hypocrites’ inability to be guided. The problem is not with the Qur’an, which is clear and full of guidance. The problem is with the hearts of the recipients, which have been “locked” by their own hypocrisy, arrogance, and spiritual diseases. A locked heart cannot be opened by the key of the revelation.

Thematic Context

This connects to the central theme of the reasons for misguidance. The surah consistently argues that the cause is not external (a flaw in the message) but internal (a flaw in the heart). The image of the “locked heart” is a powerful metaphor for this state of being completely sealed off from guidance. It is the ultimate spiritual tragedy.

Modern & Comparative Lens

The metaphor of a “closed mind” or a “hardened heart” is a universal one. The Qur’anic image of a “locked heart” is particularly powerful, as it implies that there is a key, but the lock is preventing it from working. In a modern psychological context, this can be compared to a state of profound cognitive dissonance or a defense mechanism that is so strong that it prevents any self-reflection or change.

Practical Reflection & Application

This verse should make us fearful of the state of having a “locked heart” and should motivate us to do everything we can to keep our hearts open. The practical application is to constantly engage in the activities that “unlock” the heart: sincere reflection on the Qur’an (tadabbur), remembrance of God, seeking forgiveness, and performing deeds of humility. We should constantly pray, “O Allah, open the locks of my heart to Your guidance.”

23. Sawwalat lahum anfusuhum (سَوَّلَتْ لَهُمْ أَنفُسُهُمْ) – Their souls have enticed them

Linguistic Root & Etymology

Root: (س و ل) S-W-L

• Arabic Root: س-و-ل
• Core Meaning: The root sīn-wāw-lām (س و ل) means to entice, allure, or make something seem attractive.
• Morphology & Derived Forms: `Sawwalat` (سَوَّلَتْ) is a Form II verb. `Anfusuhum` (أَنفُسُهُم) is “their souls.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 5 times, often in the context of the `nafs` or Shaytan making a sin seem attractive.

Linguistic and Contextual Explanation: The phrase sawwalat lahum anfusuhum (الشَّيْطَانُ سَوَّلَ لَهُمْ) describes the internal process of apostasy. The verse states that Satan enticed the hypocrites, but it also implies that it was their own `anfus` (lower selves) that accepted this enticement and “made it seem attractive” to them. `Taswīl` is the act of the `nafs` rationalizing and beautifying a sin to justify it, working as an internal ally for the external temptation of Satan.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:25), this is given as part of the reason why the hypocrites apostatized. After mentioning that Satan enticed them, the surah also points to this internal cause. The commentators explain that misguidance is a two-way process. Satan whispers and presents an evil path, but it is the person’s own “nafs” (their lower self, with its desires and weaknesses) that accepts this enticement and makes the evil deed seem attractive and justified to the person. The external temptation works in tandem with the internal desire.

Thematic Context

This connects to the theme of personal responsibility in the path of misguidance. The surah does not place the blame solely on Satan. It highlights the role of the individual’s own “soul” in the process. The theme is that we are active participants in our own downfall. Our own desires, when unchecked, become the inner ally of the external tempter.

Modern & Comparative Lens

This is a sophisticated psychological model of temptation. It involves both an external trigger (the whisper of Satan) and an internal mechanism (the rationalization and beautification by the nafs). This is very similar to modern cognitive-behavioral models of addiction or negative behavior, which look at both the external cues and the internal “permissive beliefs” that allow a person to give in to a harmful impulse.

Practical Reflection & Application

This verse is a call to engage in the “greater jihad,” the struggle against our own lower self (jihād al-nafs). It is not enough to just seek refuge from the external Satan; we must also be vigilant against the enticements of our own souls. The practical application is to practice self-awareness, to recognize our own weaknesses and desires, and to discipline our “nafs” through fasting, prayer, and self-control, so that it does not become an easy gateway for the whispers of Satan.

24. Sayahdīhim (سَيَهْدِيهِمْ) – He will guide them

Linguistic Root & Etymology

Root: (ه د ي) H-D-Y

• Arabic Root: ه-د-ي
• Core Meaning: The root hā’-dāl-yā’ (ه د ي) means to guide.
• Morphology & Derived Forms: The prefix `sa-` (سَ) indicates the future tense. `Yahdīhim` (يَهْدِيهِمْ) means “He guides them.” `Sa-yahdīhim` is “He will guide them.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is extremely common.

Linguistic and Contextual Explanation: The phrase sayahdīhim (سَيَهْدِيهِمْ) is the first part of the promise to those martyred in God’s cause. After death, their journey is not over. “He will guide them” through the stages of the afterlife, through the trials of the grave, and to their final destination in Paradise. It is a promise of a continuous, post-mortem divine guidance and care.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:4-5), this is the first part of the promise to those who are killed in the cause of Allah. After stating that God will not let their deeds be lost, the verse promises, “He will guide them.” The commentators have explained this guidance in several ways. It is the guidance to their specific place in Paradise. It is the guidance through the trials of the grave and the Day of Judgment. And it is a continuous increase in their “guidance” or spiritual rank even in the Hereafter. It is a promise of a safe and guided journey after death.

Thematic Context

This connects to the theme of the divine promise and the reward for the martyrs. The surah demands the ultimate sacrifice, and this verse provides the ultimate reassurance. The theme is that the believer’s journey of guidance does not end at death. God Himself will take over the guidance of the soul of the martyr, leading them through the stages of the afterlife and into their final, blessed abode. It is a promise of eternal divine companionship.

Modern & Comparative Lens

The idea of a guided journey through the afterlife is a common feature in many eschatologies (e.g., the Egyptian Book of the Dead). The Qur’anic promise is notable for its personal and active nature. It is not a map, but a divine guide. “He will guide them” is a statement of personal and loving divine care for the soul of the one who sacrificed their life for His sake.

Practical Reflection & Application

This verse should fill us with a profound sense of hope and a deep desire to be worthy of such a promise. While martyrdom is a special station, the principle applies to all believers. The practical application is to strive to live a life in the “cause of Allah,” so that when our own death comes, we can hope that God will “guide us” through the journey of the Hereafter and lead us to a state of peace and security.

25. Shaddū al-wathāq (شُدُّوا الْوَثَاقَ) – Fasten the bonds

Linguistic Root & Etymology

Root: (و ث ق) W-TH-Q

• Arabic Root: و-ث-ق
• Core Meaning: The root wāw-thā’-qāf (و ث ق) means to bind, to make firm, or to trust.
• Morphology & Derived Forms: `Shaddū` (شُدُّوا) is a command to tighten. `Al-Wathāq` (الْوَثَاق) is a bond or fetter. `Mīthāq` is a covenant.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 25 times.

Linguistic and Contextual Explanation: The command fa-shuddū-l-wathāq (فَشُدُّوا الْوَثَاقَ) (“then fasten the bonds [of the captives]”) is the instruction for what to do after the enemy has been subdued in battle. It is a command to securely take prisoners of war. This marks the transition from active combat to dealing with captives, for whom the subsequent options are merciful (release or ransom).

Classical Exegesis (Tafsir)

This command in Surah Muhammad (47:4) is the instruction for what to do after the fighting in a battle has subsided and the enemy has been subdued. “And when you have thoroughly subdued them, then fasten the bonds [of the captives].” The commentators explain that this is a command to securely take prisoners of war. This is a crucial step that marks the transition from the phase of active combat to the phase of dealing with captives. Securing the prisoners is what ends the fighting and allows for the next, more merciful phase of dealing with them (release or ransom).

Thematic Context

This connects to the surah’s theme of providing a clear and orderly set of instructions for the difficult reality of war. The surah lays out a clear sequence of events: engage the enemy decisively in combat, and once they are subdued, take them as secure prisoners. The theme is one of strength and order. The command is to be firm and effective in securing the victory, which is the necessary prelude to being magnanimous and merciful after the victory.

Modern & Comparative Lens

This is a principle of military conduct. The securing of prisoners of war is a key element in bringing a conflict to a close and is a central topic in international laws of war. The verse establishes this as a clear and necessary step, providing a disciplined and orderly approach to the chaos of battle. It stands against both needless brutality and a weak incompetence that could prolong the conflict.

Practical Reflection & Application

This verse, within its specific context, teaches a broader lesson about being firm and effective in our struggles. When we are dealing with a problem or an opponent, we must be decisive and secure our position before we can be in a position to be merciful and generous. The practical application is to be both strong and compassionate, to know when it is time for firmness (shaddū al-wathāq) and when it is time for graciousness (mannan).

26. Taḍaʿa al-ḥarbu awzārahā (تَضَعَ الْحَرْبُ أَوْزَارَهَا) – The war lays down its burdens

Linguistic Root & Etymology

Root: (و ز ر) W-Z-R

• Arabic Root: و-ز-ر
• Core Meaning: The root wāw-zāy-rā’ (و ز ر) means to bear a heavy load or burden.
• Morphology & Derived Forms: `Taḍaʿa` (تَضَع) means “it lays down.” `Al-Ḥarb` (الْحَرْب) is “the war.” `Awzārahā` (أَوْزَارَهَا) is the plural of `wizr` (burden), meaning “its burdens.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 28 times.

Linguistic and Contextual Explanation: This phrase, ḥattā taḍaʿa-l-ḥarbu awzārahā (حَتَّىٰ تَضَعَ الْحَرْبُ أَوْزَارَهَا), is a beautiful personification for the end of a war. The “burdens” (`awzār`) of war are its weapons, armor, and the sins and hardships it entails. The war is over when it “lays down its burdens.” This phrase defines the goal of the conflict: not perpetual fighting, but the cessation of hostilities and the establishment of peace.

Classical Exegesis (Tafsir)

This beautiful and evocative phrase in Surah Muhammad (47:4) describes the end of a conflict. The rules for taking prisoners apply “until the war lays down its burdens.” The commentators explain that this is the point at which the conflict has come to a complete end and peace has been established. The “burdens” of war are its weapons, its armor, and the heavy sins and sacrifices that it entails. When the war is over, these burdens are finally “laid down,” and the state of peace returns.

Thematic Context

This connects to the theme that the state of war in Islam is a temporary and exceptional one, with a clear goal: the cessation of hostilities and the establishment of a just peace. The surah gives instructions for fighting, but this phrase shows that the ultimate objective is for the war to “lay down its burdens.” It is not a call for perpetual warfare, but for a struggle that leads to a definitive and peaceful resolution.

Modern & Comparative Lens

This is a powerful and poetic metaphor for the end of a war. The imagery of the war itself, personified, finally “laying down its heavy burdens” is a universal expression of the longing for peace. It is a beautiful and sophisticated literary device that captures the weariness and the sense of relief that comes with the end of a violent conflict.

Practical Reflection & Application

This verse teaches us that the goal of any legitimate struggle should be a just and lasting peace. The practical application is to always keep the end-goal of reconciliation and the “laying down of burdens” in mind during any conflict, whether personal or collective. We should not seek to perpetuate conflict for its own sake, but should always be looking for the first opportunity to establish a just peace.

27. Tafsidū fī l-arḍ (تُفْسِدُوا فِي الْأَرْضِ) – You cause corruption in the land

Linguistic Root & Etymology

Root: (ف س د) F-S-D

• Arabic Root: ف-س-د
• Core Meaning: The root fā’-sīn-dāl (ف س د) means to be corrupt, rotten, or to cause mischief and disorder.
• Morphology & Derived Forms: `Tufsidū` (تُفْسِدُوا) is a Form IV imperfect verb, “you cause corruption.” `Fasād` is corruption. `Mufsid` is one who causes corruption.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is common, appearing over 50 times.

Linguistic and Contextual Explanation: This phrase, tufsidū fī-l-arḍ (أَن تُفْسِدُوا فِي الْأَرْضِ), describes what the hypocrites would do if they gained authority. Their inner corruption would manifest as outward `fasād` (corruption) in the land—injustice, tyranny, and the breakdown of social and moral order. The verse links the inner state of turning away from God with the inevitable external consequence of causing societal decay.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:22), the surah asks a sharp, rhetorical question to the hypocrites. “So would you perhaps, if you were given authority, cause corruption in the land and sever your ties of kinship?” The commentators explain that this exposes the true, inner nature of the hypocrites. If they were to gain power, their hypocrisy and lack of true faith would inevitably manifest as “corruption in the land”—injustice, tyranny, and the breakdown of the social fabric.

Thematic Context

This connects to the theme of the moral and social consequences of hypocrisy. The surah argues that the state of the heart has direct real-world implications. A heart diseased with hypocrisy will, when given power, produce a society diseased with corruption. This serves as a powerful warning against giving authority to those whose faith is not sincere.

Modern & Comparative Lens

This is a profound statement on political philosophy. It asserts that the ultimate prerequisite for just governance is not political skill or power, but moral and spiritual integrity. It warns that a leader who is not right with God and who does not respect the most basic social bonds (kinship) will inevitably become a source of “corruption in the land.” This is a timeless critique of amoral and power-hungry leadership.

Practical Reflection & Application

This verse is a powerful reminder of the responsibilities that come with any form of authority, however small. We must be vigilant that our exercise of power—as parents, as managers, as community leaders—does not lead to “corruption.” The practical application is to ground our authority in a deep sense of God-consciousness and a commitment to justice and the upholding of social bonds. This is the only safeguard against the corrupting influence of power.

28. Taʿsan lahum (تَعْسًا لَّهُمْ) – Misery for them

Linguistic Root & Etymology

Root: (ت ع س) T-ʿ-S

• Arabic Root: ت-ع-س
• Core Meaning: The root tā’-ʿayn-sīn (ت ع س) means to stumble, to fall, or to be miserable.
• Morphology & Derived Forms: `Taʿsan` (تَعْسًا) is a verbal noun used as an imprecation or a declaration of their state.
• Occurrences in the Surah and in the whole Quran: The word appears once in the Qur’an, in this surah.

Linguistic and Contextual Explanation: The phrase taʿsan lahum (فَتَعْسًا لَّهُمْ) is a powerful curse and a declaration of the disbelievers’ fate. It means “May they stumble and fall!” or “Misery be upon them!” It signifies a state of ruin and wretchedness. This is the direct consequence of their disbelief, and it is paired with the nullification of their deeds (`wa aḍalla aʿmālahum`), indicating both their miserable state and the worthlessness of their efforts.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:8), this is the divine curse pronounced upon the disbelievers. “But those who disbelieve – misery for them, and He will render their deeds astray.” The commentators explain that this is a declaration of their ultimate fate. Because they chose the path of disbelief, their end is “misery” and ruin, both in this world and the next. It is the opposite of the victory and guidance promised to the believers. It is a powerful statement of their wretched end.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah draws a sharp and clear line. The believers are promised divine support. The disbelievers are promised “misery.” This stark contrast is intended to force a clear choice upon the listener. The word taʿsan is a powerful and concise summary of the entire negative outcome of a life of disbelief.

Modern & Comparative Lens

The concept of a “curse” upon the wicked is a feature of many justice traditions. It is not just a wish for harm, but a declaration of the inevitable negative consequences of a life of evil. The word taʿsan, with its connotation of “stumbling,” is a powerful metaphor. The disbeliever, lacking the firm ground of divine guidance, is destined to stumble and fall through life and into the Hereafter.

Practical Reflection & Application

This verse is a solemn warning that should make us flee from the path that leads to “misery.” The practical application is to ensure that we are on the path of belief and gratitude, which leads to divine support, not the path of disbelief which leads to this terrible end. It is a call to choose our destiny wisely.

29. Tuqaṭṭiʿū arḥāmakum (تُقَطِّعُوا أَرْحَامَكُمْ) – You sever your ties of kinship

Linguistic Root & Etymology

Root: (ق ط ع) Q-Ṭ-ʿ

• Arabic Root: ق-ط-ع
• Core Meaning: The root qāf-ṭā’-ʿayn (ق ط ع) means to cut.
• Morphology & Derived Forms: `Tuqaṭṭiʿū` (تُقَطِّعُوا) is an intensive Form II verb, implying a repeated or severe cutting. `Arḥāmakum` (أَرْحَامَكُمْ) is the plural of `raḥim` (womb), meaning “your ties of kinship.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase wa tuqaṭṭiʿū arḥāmakum (وَتُقَطِّعُوا أَرْحَامَكُمْ) (“and you sever your ties of kinship”) is presented as a primary manifestation of `fasād` (corruption). The intensive verb `tuqaṭṭiʿū` suggests a brutal and complete severing of the most sacred social bonds—those of the womb (`raḥim`). The surah identifies this act as a hallmark of the hypocritical character, a sin so great that it invites the curse of God.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:22), this is presented as the second major crime that the hypocrites would commit if they were given authority, alongside causing corruption. The commentators explain that the severing of kinship ties is one of the greatest social sins in Islam. The hypocrites, due to their lack of sincere faith, would have no regard for these sacred bonds and would readily break them for the sake of power or worldly gain.

Thematic Context

This connects to the theme of the social implications of faith. The surah emphasizes that true belief leads to a strong and cohesive community. The hypocrites, on the other hand, are a force of social disintegration. The severing of the most basic and sacred of all social bonds—the bond of family—is presented as a hallmark of their corrupt character. This is one of the primary reasons they are “cursed” by God.

Modern & Comparative Lens

The health of family and kinship ties is a key indicator of the overall health of a society. This verse is a powerful statement on the importance of these bonds. It suggests that a society’s moral and spiritual decay is often manifested in the breakdown of the family. The Qur’an places the upholding of kinship ties at the very heart of its social ethics.

Practical Reflection & Application

This verse is a direct and powerful command to uphold our family ties. We must be extremely vigilant against the great sin of severing kinship. The practical application is to be proactive in maintaining our relationships with our relatives, even when it is difficult. We should visit them, help them, forgive their faults, and pray for them. This is not just a social nicety; it is a profound act of worship and a sign of true faith.

30. Tuhnū (تَهِنُوا) – You weaken

Linguistic Root & Etymology

Root: (و ه ن) W-H-N

• Arabic Root: و-ه-ن
• Core Meaning: The root wāw-hā’-nūn (و ه ن) means to be or become weak, to lose heart, or to falter.
• Morphology & Derived Forms: `Tahinū` (تَهِنُوا) is an imperfect jussive verb, used in a prohibition. `Wahn` is weakness.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 10 times.

Linguistic and Contextual Explanation: The command fa-lā tahinū (فَلَا تَهِنُوا) (“So do not weaken”) is a divine instruction to the believers engaged in struggle. It is a prohibition against `wahn`—a weakness of heart, a loss of morale, or a faltering of resolve. This inner weakness would lead them to `tadʿū ilā-s-salm` (“call for peace”) from a position of defeat, which is forbidden when they are in a superior position.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:35), God gives a direct command to the believers who are engaged in the struggle: “So do not weaken (fa-lā tahinū) and call for peace while you are superior.” The commentators explain that this is a command to not lose heart or show weakness in the face of the enemy, especially when the believers have the upper hand. To call for peace from a position of weakness would be a sign of cowardice and a lack of trust in God’s promise of victory. The command is to be firm and to negotiate from a position of strength and confidence.

Thematic Context

This connects to the surah’s theme of the need for strength and resolve in the struggle for truth. The surah is a call to be firm and decisive. This verse provides crucial psychological guidance for the believers. The theme is that weakness and faintheartedness are not praiseworthy qualities in the context of a just struggle. True reliance on God should manifest as courage and resolve, not as a weak desire to capitulate.

Modern & Comparative Lens

This verse provides a key principle in the ethics of conflict and negotiation. It is a call to negotiate from a position of strength and moral clarity, not from a position of weakness and despair. It is a rejection of a “peace at any price” mentality, especially when that peace would mean a compromise of fundamental principles. It is a call for a dignified and just peace, not a peace of surrender.

Practical Reflection & Application

This verse encourages us to cultivate a character of strength and resolve in our own personal struggles. We should not “weaken” in the face of challenges or give up on our righteous goals out of despair. The practical application is to face our difficulties with courage and a firm trust in God’s promise of support. We should always strive for a just and honorable resolution to our problems, without “weakening” in our commitment to our principles.

31. Yatadabbarūna l-Qurʾān (يَتَدَبَّرُونَ الْقُرْآنَ) – They reflect upon the Qur’an

Linguistic Root & Etymology

Root: (د ب ر) D-B-R

• Arabic Root: د-ب-ر
• Core Meaning: The root dāl-bā’-rā’ (د ب ر) means the back or the end of something.
• Morphology & Derived Forms: The verb `tadabbara` (Form V) means to look at the end or the consequences of matters, hence to reflect deeply, to ponder, or to contemplate. `Yatadabbarūn` (يَتَدَبَّرُون) is the imperfect plural form.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 4 times in this form (`tadabbur`).

Linguistic and Contextual Explanation: The question a-fa-lā yatadabbarūna-l-Qur’ān (أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ) (“Then do they not reflect upon the Qur’an?”) is a sharp critique of the hypocrites. `Tadabbur` is a deep and sincere reflection that goes beyond the surface of the words to their ultimate implications (`dubur`). The verse implies that if they were to engage in such a reflection, it would cure the disease in their hearts. Their failure to perform `tadabbur` is the reason their hearts remain “locked.”

Classical Exegesis (Tafsir)

In Surah Muhammad (47:24), this question is posed as a sharp critique of the hypocrites: “Then do they not reflect upon the Qur’an (a-fa-lā yatadabbarūna l-qurʾān), or are there locks upon [their] hearts?” The commentators explain that this is the ultimate remedy for the disease of hypocrisy. If they would only engage in a deep and sincere reflection (tadabbur) on the Qur’an, its wisdom and its warnings, the locks on their hearts would be broken. Their failure to do so is the reason they remain in their state of misguidance.

Thematic Context

This connects to the theme of the Qur’an as a source of healing and guidance. The surah presents the Qur’an as the ultimate solution to the spiritual diseases of humanity. The verse makes it clear that this healing is not automatic; it requires an active engagement from the reader. Tadabbur is the key that unlocks the transformative power of the Book. The surah is itself an invitation to this deep reflection.

Modern & Comparative Lens

The call for tadabbur is a powerful endorsement of a reflective and intellectual approach to the sacred text. It stands in direct opposition to a superficial or ritualistic reading. This concept has been central to Islamic reform movements that have called for a renewal of the community’s intellectual and spiritual engagement with the Qur’an. It is the Qur’anic basis for critical and contemplative reading.

Practical Reflection & Application

This verse is a direct command to every reader of the Qur’an. We are not meant to just recite the words; we are meant to “reflect deeply” upon them. The practical application is to make tadabbur a central part of our relationship with the Qur’an. This means reading slowly, pausing to think about the meaning of the verses, asking questions, and reflecting on how they apply to our own lives. This is the path to unlocking the treasures of the Qur’an.

32. Yuthabbit aqdāmakum (يُثَبِّتْ أَقْدَامَكُمْ) – He will make firm your feet

Linguistic Root & Etymology

Root: (ث ب ت) TH-B-T

• Arabic Root: ث-ب-ت
• Core Meaning: The root thā’-bā’-tā’ (ث ب ت) means to be firm, stable, or steadfast.
• Morphology & Derived Forms: `Yuthabbit` (يُثَبِّتْ) is a Form II imperfect jussive verb, “He will make firm.” `Aqdāmakum` (أَقْدَامَكُم) is the plural of `qadam` (foot).
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears about 18 times.

Linguistic and Contextual Explanation: The phrase wa yuthabbit aqdāmakum (وَيُثَبِّتْ أَقْدَامَكُمْ) is part of the divine promise to those who “help Allah.” The “making firm of the feet” is a powerful metaphor for steadfastness. In battle, it means physical stability and courage. In the spiritual life, it means `thabāt` (steadfastness) upon the straight path, a heart that is firm in its convictions and feet that do not slip into sin or doubt. This steadfastness is a divine gift granted in response to the servant’s own efforts.

Classical Exegesis (Tafsir)

In Surah Muhammad (47:7), this is part of a conditional promise from God to the believers. “O you who have believed, if you help Allah, He will help you and make your feet firm.” The commentators explain “making the feet firm” as a comprehensive blessing. In the context of a battle, it means giving them physical steadfastness and preventing them from fleeing. In the broader context of the spiritual struggle, it means making them firm upon the path of Islam, protecting them from doubts, and keeping them steadfast in the face of trials.

Thematic Context

This connects to the theme of the reciprocal relationship between God and the believer. The surah calls for great effort and sacrifice (“if you help Allah”). This verse provides the divine response to that effort: God’s help and the gift of steadfastness. The theme is that our own efforts to be firm are met with a divine grace that makes us even firmer. It is a beautiful synergy of human striving and divine support.

Modern & Comparative Lens

The metaphor of “firm feet” or a “solid footing” is a universal symbol of stability and confidence. This verse gives this metaphor a spiritual dimension. True spiritual and psychological stability is not something we can achieve on our own; it is a gift from God that comes as a result of our sincere efforts to support His cause. It is the state of being firmly grounded in the truth.

Practical Reflection & Application

This verse gives us a clear formula for attaining steadfastness in our lives. If we feel that our “feet” are shaky—that we are wavering in our faith or our practice—the solution is to increase our “help for Allah’s cause.” The practical application is to be more proactive in serving the religion through our time, our wealth, and our efforts. By helping His cause, we can be confident in His promise to help us and to “make our feet firm.”