47. Muhammad [38 verses]

Medina 95


Asad’s Version:


47:4 NOW WHEN you meet [in war] those who are bent on denying the truth, 4 smite their necks until you overcome them fully, and then tighten their bonds; 5 but thereafter [set them free,] either by an act of grace or against ransom, so that the burden of war may be lifted: 6 thus [shall it be]. And [know that] had God so willed, He could indeed punish them [Himself]; but [He wills you to struggle] so as to test you [all] by means of one another. 7 And as for those who are slain in God's cause, never will He let their deeds go to waste:

(47:5) He will guide them [in the hereafter as well], and will set their hearts at rest,

(47:6) and will admit them to the paradise which He has promised them.


The Quranic Text & Ali’s Version:



فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ ...

47: 4. Therefore, when ye meet the Unbelievers (in fight), smite at their necks; at length,

C4820. When once the fight (Jihad) is entered upon, carry it out with the utmost vigour, and strike home your blows at the most vital points (smite at their necks), both literally and figuratively. You cannot wage war with kid gloves.

... حَتَّى إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ...

when ye have thoroughly subdued them, bind a bond firmly (on them):

C4821. In the first onset there must necessarily be great loss of life; "after the enemy's numbers are fairly thinned down,, prisoners may be taken". With this passage may be compared 8:67, and n. 1234.

...فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاء حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا...

thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens.

C4822. When once the enemy is brought under control, generosity (i.e., the release of prisoners without ransom) or ransom is recommended.

...ذَلِكَ ...

Thus (are ye commanded):

... وَلَوْ يَشَاء اللَّهُ لَانتَصَرَ مِنْهُمْ وَلَكِن لِّيَبْلُوَ بَعْضَكُم بِبَعْضٍ...

but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others.

C4823. The Believers are tested in Faith by the extent to which they are willing to make sacrifices, even to the laying down of their lives; and the enemies are tested as to whether they would repent and let the righteous five in freedom and security.

...وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَالَهُمْ ﴿٤﴾

But those who are slain in the way of Allah, He will never let their deeds be lost.

C4824. There are two alternative readings,

The meaning under the first reading is wider, and includes that under the second.

I have translated on the basis of the second reading, which is in accordance with the text of the Royal Egyptian edition.

سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ ﴿٥﴾

47: 5. Soon will He guide them and improve their condition.

C4825. If we read "who are slain" in the last clause but one of verse 4, (see last note), "guide" would mean "guide them in their journey after death".

Improve their conditions: see n. 4818 above.

If after death, their minds and hearts will be more and more settled and rest, and their spiritual satisfaction greater.

وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ ﴿٦﴾

47: 6. And admit them to the Garden which He has announced for them.

C4826. "The Garden which He has made known to them": the state of bliss which is declared in Revelation to be destined for those who serve Allah.





[[ Asad’s notes -

1 I.e. whatever good deeds they may do will be so completely outweighed by the above-

mentioned sin that they will amount to nothing on the Day of Judgment. (But see also note 9 below) The above verse connects with the last sentence of the preceding surah, "Will, then, any be [really] destroyed save iniquitous folk?"


2 Lit will set aright their hearts" or "their minds", inasmuch as bne of the several meanings of the term bal is the "heart" or "mind" of man (Jawhari)


3 Lit their parables" (amthdlahum). This, according to some of the most outstanding

commentators, relates to the parabolic expressions in the above three verses: the "going to waste" - in consequence of their deliberate "pursuance of falsehood" - of the good deeds of those who deny the truth, as well as the "effacement of the bad deeds" of the true believers in consequence of their "pursuance of the truth" (Baghawi, Zamakhshari, Razi, Baydawi). In a broader perspective, this interpretation takes into account the parabolic nature not only of the above sentence but also of many other

Qur'anic statements relating to men's spiritual conditions and destinies in this world as well as in the life to come.


4 Sc, "and on barring [others] from the path of God" - thus connecting with verse 1 and laying down the fundamental condition which alone justifies physical warfare: namely, a defence of the Faith and of freedom (cf . in this connection note 1 67 on 2 : 1 90). In other words, when "those who are bent on denying the truth" try to deprive the Muslims of their social and political liberty and thus to. make it impossible for them to live in accordance with the principles of their faith, a just war (jihad) becomes allowable and, more than that, a duty. The whole of the above verse relates to war actually

in progress (cf. note 168 on the first part of 2:191); and there is no doubt that it was revealed after 22:39-40, the earliest Qur'anic reference to physical warfare.


5 Lit., "tighten the bond" . According to almost all the commentators, this expression denotes the taking of prisoners of war. In addition, it may also refer to any sanctions or safeguards which would make it unlikely that the aggression could be resumed in the foreseeable future.


6 Lit., "so that (hatta) the war may lay down its burdens". The term "ransom" comprises also, in this context, a mutual exchange of prisoners of war (Zamakhshari, quoting an opinion of Imam Ash- Shafi'i).


7 I.e., so as to enable the believers to prove by actual deeds the depth of their faith and their readiness for self-sacrifice, and to enable the aggressors to realize how wrong they have been, and thus to bring them closer to the truth. ]]