The Qur’an is revealed from Allah, and the heavens and earth were created in truth for an appointed term; idolaters are challenged to show any proof for their gods, which cannot respond, help, or even know of their worship.
When clear verses are recited, disbelievers call it magic and claim fabrication; the Prophet is told he cannot shield them from Allah, and they are confronted with the testimony of a witness from the Children of Israel who recognized the truth while they remained arrogant.
Verse 46:9 came down when persecution of the Prophet's Companions grew severe, al-Kalbi reports from Ibn Abbas. The Prophet saw in a dream that he would emigrate to a land with palm trees, other trees and water. His Companions took heart, but time passed and nothing happened, so they asked him when they would emigrate. He fell silent, and Allah revealed that he does not know what will happen to him or to them. Al-Fahl calls this chain one of liars: al-Kalbi was a liar, and Abu Salih was weak and never met Ibn Abbas.
Disbelievers dismiss believers as inferior and deny the Qur’an’s guidance, while the surah affirms the fulfillment of Moses’ scripture and declares that those who say “Our Lord is Allah” and remain upright need not fear; paradise is their enduring reward.
People are commanded to honor parents, noting a mother’s hardship and the maturity of forty years; the righteous pray with gratitude and ask for upright offspring, and Allah accepts their best deeds, overlooks faults, and admits them among the people of Paradise.
Al-Wahidi reports from Ibn Abbas that verse 46:15 came down about Abu Bakr. At eighteen, Abu Bakr travelled with the Prophet, then twenty, on a trading trip to Syria. A monk there said that the man resting under a lote tree was a prophet, and Abu Bakr became convinced. He stayed close to the Prophet from then on. When the Prophet received prophethood at forty, Abu Bakr was thirty-eight and accepted Islam. On reaching forty, he prayed, "My Lord, inspire me to be thankful for Your favour..." Al-Fahl gives no grade for this report. He notes only that al-Suyuti cites it from Ibn Mardawayh and al-Baghawi gives it without a chain.
A child who rebukes believing parents and denies resurrection is warned of past nations’ fate; such deniers become deservedly doomed, while those who seek only worldly enjoyment are told they consumed their pleasures in this life and will face a humiliating punishment.
The people of ‘Ād are reminded of Hūd’s warning to worship Allah alone and fear the Day; they reject him and demand the threat, and what they think is life-giving clouds becomes a furious wind that destroys them, leaving only ruins.
Despite being granted power, hearing, sight, and hearts, ‘Ād gained nothing because they denied Allah’s signs; punishment encompassed them, and their supposed gods failed to help—false inventions that abandoned them.
Some jinn listen to the Qur’an, recognize it as confirming Moses’ revelation, and return to warn their people to respond to Allah’s caller; they stress forgiveness and protection for believers and warn that none can escape Allah’s power.
Allah, who created the heavens and earth without fatigue, is fully able to revive the dead; on the Day the disbelievers are confronted with the reality they denied and are told to taste the punishment for their disbelief.
The Prophet is commanded to be patient as the steadfast messengers were, not to hasten the punishment; when people see what they were promised it will feel brief, and the warning is delivered—only the defiantly disobedient are destroyed.
Those who reject and block Allah’s path lose their deeds, while believers who follow the truth are forgiven and set right.
Guidance on fighting until victory, treatment of captives, and the promise that Allah aids believers who support His cause.
The disbelievers are doomed and their deeds wasted; past nations were destroyed, and Allah protects believers unlike those with no protector.
The guided are not like those who follow whims; a vivid contrast is drawn with the rivers and delights of Paradise versus Hell.
Some listen but fail to understand as their hearts are sealed, while the God-fearing grow in guidance; the Prophet is commanded to seek forgiveness and affirm Allah’s oneness.
When fighting is prescribed, the hypocrites waver and fear; obedience is better, and their turning away aligns them with Satan’s deception.
Angels seize those who followed what angers Allah, striking them for their rejection and hatred of what pleases Him.
Allah will expose what is within hearts through trials; believers must not weaken, and those who disbelieve and block the path will have no forgiveness and their deeds will fail.
Believers are urged not to seek defeat but to stay steadfast; worldly life is fleeting, and charity tests sincerity—Allah needs none, but people need Him.
Allah announces a manifest victory, promises forgiveness and guidance, sends tranquility to the believers, and commands faith, support, and reverence for the Messenger.
Al-Wahidi reports from Anas that verse 48:1 came down as the Muslims returned from al-Hudaybiyah, full of grief because they had been kept from performing their rites. The Prophet said a verse had been revealed to him that was dearer to him than the whole world. Al-Fahl grades the chain sound. Ata reports from Ibn Abbas a different occasion: Jews mocked the Prophet after 46:9 said he did not know what would be done with him, so verses 48:1-2 came down. Anas adds that the Companions then asked what Allah would do for them, and verse 48:5 came down in reply. Al-Fahl grades this sound too.
Those who pledge allegiance to the Prophet pledge to Allah; loyalty is rewarded and betrayal punished, while Allah holds dominion and forgives or punishes as He wills.
Those who stayed behind seek to follow for spoils, attempting to change Allah’s decree, and are rebuked for their envy and insincerity.
The laggards are called to face a strong enemy; obedience brings reward, refusal brings punishment, while the disabled are not blamed.
Allah is pleased with the believers who pledged under the tree, sends tranquility, promises victory and abundant spoils, and assures swift gains and protection.
Had the disbelievers fought, they would have fled; Allah restrains battle to protect unknown believers, and the truce occurs amid the zealotry of disbelief while Allah grants calm to the faithful.
Verse 48:24 came down about armed Meccans who came down on the Muslims hoping to catch them off guard. Al-Wahidi reports from Anas that eighty armed men of Mecca came down from Mount al-Tan'im to attack the Prophet and his Companions by surprise. They were captured, and the Prophet spared their lives. Al-Fahl grades the chain sound. In a second report, Abd Allah ibn Mughaffal says thirty armed young men charged at them at Hudaybiyah. The Prophet prayed against them, and Allah took away their sight, so the Muslims seized them. They admitted they had no treaty or promise of safety, and the Prophet let them go. Al-Fahl calls this hadith sound.
The Prophet’s vision of entering the Sacred Mosque is confirmed for its appointed time, and Allah sent His Messenger with guidance and truth to prevail over all religion.
Muhammad is Allah’s Messenger; his followers are firm against disbelievers, merciful among themselves, devoted in worship, described in earlier scriptures, and promised forgiveness and reward.
Believers are instructed not to put themselves forward before Allah and His Messenger, to lower their voices in the Prophet’s presence, and to show patience and respect rather than calling out to him rudely.
Al-Wahidi reports from Abdullah ibn al-Zubayr, via al-Bukhari, that verses 49:1-5 came down when Abu Bakr and Umar argued loudly before the Prophet over who should lead a visiting Banu Tamim party. He also says 49:2 concerned Thabit ibn Qays, whose loud voice troubled the Prophet. Anas adds that Thabit feared he was bound for Hell, but the Prophet said he was of Paradise. Ibn Abbas says 49:3 praised Abu Bakr, who vowed to speak to the Prophet only in a whisper. Al-Fahl grades a version from Abu Bakr himself very weak. For 49:4, Zayd ibn Arqam says people shouted 'O Muhammad' outside his rooms (al-Fahl: chain weak). Ibn Ishaq names a boastful Banu Tamim delegation, and al-Fahl grades a long version from Jabir fabricated.
Believers are commanded to verify reports brought by unreliable sources to avoid harming others out of ignorance, and are reminded that the Messenger among them guides them and that love of faith is a blessing from Allah.
Al-Wahidi says verse 49:6 came down about al-Walid ibn Uqbah. The Prophet sent him to collect the alms of the Banu al-Mustaliq, who had been his enemies before Islam. They came out to welcome him, but he grew afraid, turned back and falsely claimed that they had refused to pay and tried to kill him. In a second report, al-Harith ibn Dirar says he was collecting alms from his people. Al-Walid turned back halfway and claimed that al-Harith had refused the alms and wanted to kill him. Al-Harith swore he had never seen al-Walid, and verses 6-8 then came down. Al-Fahl grades this second chain weak because one of its narrators is unknown.
If two groups of believers fight, others must reconcile them; if one persists in wrongdoing, it should be restrained until it returns to Allah’s command, and peace must be restored with justice, for believers are brothers.
Verse 49:9 came down about a fight that broke out among people in Medina. Al-Wahidi reports from Anas that the Prophet rode a donkey to visit Abd Allah ibn Ubayy, and the Muslims walked with him. Ibn Ubayy told him to keep away because the donkey's smell bothered him. A man from the Ansar answered that the Prophet's donkey smelled better than Ibn Ubayy did. Men from both sides grew angry, and the two groups struck each other with palm stalks, hands and sandals. Anas says they were told the verse was revealed about them. Al-Bukhari and Muslim both record this report.
Believers are forbidden from mocking, insulting, and using offensive nicknames, and from suspicion, spying, and backbiting; all people are created from one origin, and the true measure of honor is piety, not lineage or tribe.
Verse 49:11 came down, al-Wahidi says, about Thabit ibn Qays, who shamed a man by naming his mother. Its line on women is tied to Aishah and Hafsah mocking Umm Salamah's trailing garment; Anas says the wives mocked her shortness; Ibn Abbas says women taunted Safiyyah as Jewish. The ban on nicknames rests on Abu Jubayrah ibn al-Dahhak's report of people calling each other hurtful names; al-Fahl grades it sound. Verse 49:13: Ibn Abbas links it to Thabit's insult; Muqatil and Ibn Abi Mulaykah to Meccan scorn of Bilal's call to prayer on the conquest day (al-Fahl finds Ibn Abi Mulaykah's chain weak); Yazid ibn Shajarah to Muslims' resentment after the Prophet buried a black slave himself.
Desert Arabs claiming faith are told that faith has not yet entered their hearts and that true belief shows through obedience; they are reminded not to regard Islam as a favor to the Prophet, for Allah knows the unseen and all deeds.
Verse 49:14 came down about desert Arabs of the Banu Asad ibn Khuzaymah. Al-Wahidi gives the report without naming an authority. In a year of drought they came to the Prophet in Medina and declared the two testimonies of faith, though they did not believe inwardly. They fouled the roads of Medina with their waste and drove up prices there. They told the Prophet: "We came to you with our goods and families, and we did not fight you as such-and-such a tribe did, so give us charity." They kept reminding him of this as a favour, so Allah revealed the verse about them. Al-Fahl traces this account to Mujahid and Qatadah in other commentaries.
Disbelievers marvel at resurrection and reject the Messenger; Allah points to creation, the earth’s revival, and earlier nations destroyed for denial.
Affirms Allah’s ability to recreate and His intimate knowledge of human thoughts; warns of the pangs of death and the coming of what was promised.
Describes the Trumpet, the soul brought with its witness, and the casting of persistent deniers into Hell; the righteous are welcomed into Paradise with lasting peace.
Recalls mightier peoples destroyed before, stresses that creation was not tiring to Allah, and instructs the Prophet to be patient and remind through the Qur’an.
Verses 50:38-39 came down in reply to Jewish claims about creation. Al-Hasan and Qatadah say the Jews claimed that Allah created everything in six days and rested on the seventh, the Sabbath, which they call the day of rest. Al-Wahidi also reports from Ibn Abbas that Jews asked the Prophet about creation. He told them what was made on each day and that Allah then rose over the Throne. They replied that he would have been right had he finished with "then He rested." The Prophet became very angry, and these verses were revealed. Al-Fahl grades this chain weak.
Allah swears by signs in creation that the Resurrection and recompense are true, warns deniers, and describes the God-fearing in Paradise who gave to the needy and sought forgiveness.
The honored guests visit Abraham with glad tidings and news of punishment for the guilty, then examples are given of earlier peoples destroyed for rebellion, alongside reminders of Allah’s power in creation and that everything is made in pairs.