سُوْرَةُ مُحَمَّدٍ
Surah Muhammad (47) — Ayah 35
فَلَا تَهِنُوا۟ وَتَدْعُوٓا۟ إِلَى ٱلسَّلْمِ وَأَنتُمُ ٱلْأَعْلَوْنَ وَٱللَّهُ مَعَكُمْ وَلَن يَتِرَكُمْ أَعْمَـٰلَكُمْ ﴿35﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
So be not weak and ask not for peace (from the enemies of Islâm) while you are having the upper hand. Allâh is with you, and He will never decrease the reward of your good deeds.
Word by Word — Arabic, Transliteration & Meaning
فَلَا
falā
So (do) not
تَهِنُوا۟
tahinū
weaken
وَتَدْعُوٓا۟
watadʿū
and call
إِلَى
ilā
for
ٱلسَّلْمِ
l-salmi
peace
وَأَنتُمُ
wa-antumu
while you
ٱلْأَعْلَوْنَ
l-aʿlawna
(are) superior
وَٱللَّهُ
wal-lahu
and Allah
مَعَكُمْ
maʿakum
(is) with you
وَلَن
walan
and never
يَتِرَكُمْ
yatirakum
will deprive you
أَعْمَـٰلَكُمْ
aʿmālakum
(of) your deeds
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 35) ➊ The "fa" of { فَلَا تَهِنُوْا: ’’ فَلَا تَهِنُوْا ‘‘} is called "fa fasihah." See the commentary of verse (19) «فَاعْلَمْ اَنَّهٗ لَاۤ اِلٰهَ اِلَّا اللّٰهُ» of this surah. That is, when you have come to know the hypocrites’ fleeing from jihad, preventing others from it, befriending the disbelievers, being disloyal to Islam and the Muslims, opposing the Messenger of Allah (peace be upon him), as a result of which they are cursed and their deeds are wasted, then do not do those deeds which led to their fate.
➋ { فَلَا تَهِنُوْا وَ تَدْعُوْۤا اِلَى السَّلْمِ:} Since the hypocrites did not have the courage for battle due to cowardice and fear of death, they used to talk a lot about peace and compromise. They would also advise the Muslims that matters should be settled through peace instead of war. However, behind their peace-seeking was nothing but their cowardice, timidity, and weakness, so Allah Almighty forbade the Muslims from following their path. Here, it should be remembered that these verses were revealed at a time when Madinah was a small settlement, in which a handful of Muhajirun and Ansar were carrying the flag of Islam, and their confrontation was not only with the most powerful tribe of Arabia, the Quraysh, but with all the disbelievers, polytheists, and Jews of Arabia. In this situation, it was said: Do not lose heart and do not request peace from the enemy, but be ready to risk your lives. Indeed, history is witness that in Badr, Uhud, and Khandaq, despite being few in number, extremely weak, and lacking resources, the Muslims neither lost heart, nor showed weakness, nor offered peace, but stood firm and fought, until when the dust of the Battle of Khandaq settled, the Messenger of Allah (peace be upon him) said: [ اَلْآنَ نَغْزُوْهُمْ وَلَا يَغْزُوْنَنَا، نَحْنُ نَسِيْرُ إِلَيْهِمْ ] [ بخاري، المغازي، باب غزوۃ الخندق وھي الأحزاب : ۴۱۱۰ ] "Now we will go to attack them, they will not come to attack us, we will be the ones to launch expeditions against them." The battle of Talut and Jalut is also a clear example of this.
➌ After {’’ فَلَا تَهِنُوْا ‘‘}, {’’ تَدْعُوْۤا ‘‘} is also in the jussive mood (majzūm) because of the {’’لَا‘} of prohibition that has come on {’’ تَهِنُوْا ‘‘}, and because of this, the noon of i‘rab has dropped from it, because originally it was {’’ تَدْعُوْنَ‘‘}, but due to the particle of prohibition, the noon dropped, so it became {’’ تَدْعُوْۤا ‘‘}. Thus, the original speech is {’’فَلاَ تَهِنُوْا وَلاَ تَدْعُوْا إِلَي السَّلْمِ ‘‘}, and due to the waw of conjunction, there was no need to bring {’’لَا‘‘} again, so the translation will be: "So do not weaken (do not lose heart) and do not call towards peace." An example of this is the verse: «وَ لَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَ تَكْتُمُوا الْحَقَّ وَ اَنْتُمْ تَعْلَمُوْنَ» [البقرۃ: ۴۲] "And do not mix the truth with falsehood, nor conceal the truth while you know." The meaning is that in war with the enemy, do not lose heart, nor let their fear dominate you, but be patient, remain steadfast, keep yourselves firm in battle and confrontation, and do not invite to peace and ceasefire agreements.
➍ {وَ اَنْتُمُ الْاَعْلَوْنَ وَ اللّٰهُ مَعَكُمْ … : ’’ وَ لَنْ يَّتِرَكُمْ ‘‘ ’’وَتَرَ يَتِرُ‘‘ ({وَعَدَ يَعِدُ}) وَتْرًا وَ تِرَةً “} To deprive someone of their right, to diminish it. Allah Almighty has stated three reasons for not losing heart and not inviting the enemy to peace, the first of which is Allah’s promise that if you do not lose heart, you will be the ones to prevail, as He said elsewhere: « وَ لَا تَهِنُوْا وَ لَا تَحْزَنُوْا وَ اَنْتُمُ الْاَعْلَوْنَ اِنْ كُنْتُمْ مُّؤْمِنِيْنَ» [ آل عمران : ۱۳۹ ] "And do not weaken and do not grieve, and you will be superior if you are believers." The second reason is {’’ وَ اللّٰهُ مَعَكُمْ ‘‘} that Allah is with you, and whoever has Allah with him has no reason to lose heart or offer peace. With this courage, the Messenger of Allah (peace be upon him) did not lose heart even when he was the second of two against the disbelievers of Makkah. Allah Almighty said: « اِلَّا تَنْصُرُوْهُ فَقَدْ نَصَرَهُ اللّٰهُ اِذْ اَخْرَجَهُ الَّذِيْنَ كَفَرُوْا ثَانِيَ اثْنَيْنِ اِذْ هُمَا فِي الْغَارِ اِذْ يَقُوْلُ لِصَاحِبِهٖ لَا تَحْزَنْ اِنَّ اللّٰهَ مَعَنَا فَاَنْزَلَ اللّٰهُ سَكِيْنَتَهٗ عَلَيْهِ وَ اَيَّدَهٗ بِجُنُوْدٍ لَّمْ تَرَوْهَا وَ جَعَلَ كَلِمَةَ الَّذِيْنَ كَفَرُوا السُّفْلٰى وَ كَلِمَةُ اللّٰهِ هِيَ الْعُلْيَا وَ اللّٰهُ عَزِيْزٌ حَكِيْمٌ » [ التوبۃ : ۴۰ ] "If you do not help him, then surely Allah has helped him when those who disbelieved drove him out, when he was the second of two, when they were both in the cave, when he said to his companion, 'Do not grieve; indeed, Allah is with us.' So Allah sent down His tranquility upon him and supported him with armies you did not see and made the word of those who disbelieved the lowest, and the word of Allah is the highest, and Allah is Mighty, Wise." The third reason is {’’ وَ لَنْ يَّتِرَكُمْ اَعْمَالَكُمْ ‘‘} that He will never diminish your deeds. This means that whatever deeds you perform in jihad, you will receive their full reward, and there will be no deficiency in it. The fundamental difference between you and your enemy is that you hope for reward from Allah, martyrdom, and Paradise, while the disbelievers are deprived of this. Then what is the meaning of losing heart or offering peace? Allah Almighty said: « وَ لَا تَهِنُوْا فِي ابْتِغَآءِ الْقَوْمِ اِنْ تَكُوْنُوْا تَاْلَمُوْنَ فَاِنَّهُمْ يَاْلَمُوْنَ كَمَا تَاْلَمُوْنَ وَ تَرْجُوْنَ مِنَ اللّٰهِ مَا لَا يَرْجُوْنَ » [ النساء : ۱۰۴ ] "And do not lose heart in pursuing that people. If you suffer, they also suffer as you suffer, but you hope from Allah what they do not hope for." And He said: « مَا كَانَ لِاَهْلِ الْمَدِيْنَةِ وَ مَنْ حَوْلَهُمْ مِّنَ الْاَعْرَابِ اَنْ يَّتَخَلَّفُوْا عَنْ رَّسُوْلِ اللّٰهِ وَ لَا يَرْغَبُوْا بِاَنْفُسِهِمْ عَنْ نَّفْسِهٖ ذٰلِكَ بِاَنَّهُمْ لَا يُصِيْبُهُمْ ظَمَاٌ وَّ لَا نَصَبٌ وَّ لَا مَخْمَصَةٌ فِيْ سَبِيْلِ اللّٰهِ وَ لَا يَطَـُٔوْنَ مَوْطِئًا يَّغِيْظُ الْكُفَّارَ وَ لَا يَنَالُوْنَ مِنْ عَدُوٍّ نَّيْلًا اِلَّا كُتِبَ لَهُمْ بِهٖ عَمَلٌ صَالِحٌ اِنَّ اللّٰهَ لَا يُضِيْعُ اَجْرَ الْمُحْسِنِيْنَ (120) وَ لَا يُنْفِقُوْنَ نَفَقَةً صَغِيْرَةً وَّ لَا كَبِيْرَةً وَّ لَا يَقْطَعُوْنَ وَادِيًا اِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللّٰهُ اَحْسَنَ مَا كَانُوْا يَعْمَلُوْنَ » [ التوبۃ : ۱۲۰، ۱۲۱ ] "It was not for the people of Madinah and those around them of the Bedouins to remain behind the Messenger of Allah or to prefer their own lives to his life. That is because they are not afflicted by thirst, fatigue, or hunger in the way of Allah, nor do they take any step that angers the disbelievers, nor do they inflict any injury upon an enemy, but that a righteous deed is written for them because of it. Indeed, Allah does not let the reward of the doers of good be lost. Nor do they spend any small or large amount, nor do they cross any valley, but it is written for them, so that Allah may reward them for the best of what they used to do."
➎ In this verse, Allah Almighty has forbidden inviting the enemy to peace, while elsewhere He said: « وَ اِنْ جَنَحُوْا لِلسَّلْمِ فَاجْنَحْ لَهَا وَ تَوَكَّلْ عَلَى اللّٰهِ» [ الأنفال : ۶۱ ] "And if they incline to peace, then incline to it [also] and rely upon Allah." There is no contradiction between these two verses; Allah Almighty has forbidden offering peace to the enemy out of weakness, and if the enemy inclines to peace, then He has commanded to incline to it, because this offer is from the enemy.
➏ Ibn Kathir (may Allah have mercy on him) wrote in the commentary of this verse: "Then Allah Almighty commanded His believing servants: « فَلَا تَهِنُوْا » that is, do not be weak against the enemy, and: « وَ تَدْعُوْۤا اِلَى السَّلْمِ » that is, do not invite the disbelievers to peace and to cease fighting with each other, while your strength, numbers, and preparation are greater than the enemy. That is why He said: « فَلَا تَهِنُوْا وَ تَدْعُوْۤا اِلَى السَّلْمِ وَ اَنْتُمُ الْاَعْلَوْنَ » that is, do not invite them to peace while you are dominant over the enemy. But when the disbelievers are greater in strength and numbers than all the Muslims, and the Imam sees benefit in peace and a truce, then he may do so, as the Messenger of Allah (peace be upon him) did when the disbelievers of Quraysh prevented him from going to Makkah and invited him to peace and to end the war between them for ten years, so he accepted their invitation." (Ibn Kathir) The commentator Shanqiti, after mentioning the previously stated interpretation in Adwa’ al-Bayan, said: "The meaning we have stated for this verse is better and more correct than what Ibn Kathir has said, that at the time of dominance, do not invite to peace and compromise (i.e., you possess the power and strength for jihad), that is, if you are weak and do not have strength, then there is nothing preventing you from inviting to peace and compromise."
Shanqiti’s disagreement with Ibn Kathir has several reasons, among them is that Ibn Kathir has made only {’’ وَ اَنْتُمُ الْاَعْلَوْنَ ‘‘} the state, whereas three things are mentioned here: « وَ اَنْتُمُ الْاَعْلَوْنَ وَ اللّٰهُ مَعَكُمْ وَ لَنْ يَّتِرَكُمْ اَعْمَالَكُمْ » Secondly, at the time of Hudaybiyyah, the Muslims were dominant over the disbelievers in strength, as has been mentioned earlier in the Sahih Bukhari hadith {’’ اَلْآنَ نَغْزُوْهُمْ‘‘}. You did not offer them peace because of being weak; otherwise, you would have done so much earlier in Badr, Uhud, and Khandaq. The purpose of your offering peace was that through mutual interaction, the teachings of Islam would spread and these people would accept Islam. The disbelievers were initially inclined to fight, but when they heard about the Bay‘at al-Ridwan, they became afraid and inclined to peace, as is detailed in the Sahih Bukhari hadith. Thirdly, Ibn Kathir said that the invitation to peace was from the disbelievers, which the Messenger of Allah (peace be upon him) accepted. If that is so, then this incident cannot be presented as evidence for the purpose that if the Muslims are weak, their Imam can invite to peace, because according to Ibn Kathir’s statement, the invitation to peace was from the disbelievers, and the Messenger of Allah (peace be upon him) only accepted it, whereas the reality is that the Messenger of Allah (peace be upon him) himself sent the message of peace. For details, see the Sahih Bukhari hadith of {’’كِتَابُ الشُّرُوْطِ، بَابُ الشُّرُوْطِ فِي الْجِهَادِ وَالْمُصَالَحَةِ مَعَ أَهْلِ الْحَرْبِ وَ كِتَابَةِ الشُّرُوْطِ‘‘} (2731, 2732).
➐ Here is a question: In the verse, Allah Almighty has commanded, "Do not invite to peace," so why did the Messenger of Allah (peace be upon him) invite to peace at Hudaybiyyah? The answer is that the prohibition of inviting to peace is when the Muslims, losing heart and adopting cowardice and baseness, invite to peace, as is evident from the words {’’ فَلَا تَهِنُوْا وَ تَدْعُوْۤا اِلَى السَّلْمِ ‘‘} (So do not lose heart and do not invite to peace). The invitation to peace at Hudaybiyyah was given after breaking the enemy’s strength, for the benefit of Islam and the Muslims, and Allah Almighty declared it a clear victory, as will be mentioned ahead in Surah al-Fath. Can a peace made when the enemy is dominant and the Muslims are subdued be called a clear victory? If that were so, the Messenger of Allah (peace be upon him) would have done this much earlier than Badr and Uhud. Then there would have been no need for migration, no battles would have been fought, and there would not have been so many martyrs, but remember! Then the flag of Islam could never have flown from east to west.
➑ In these verses, mention is made of those Muslims who have already entered the battlefield. Those Muslims who could not escape the grip of the disbelievers to migrate and then fight, Allah Almighty has excused them by calling them "mustad‘afin" (the weak). (See Nisa: 97 to 99) And to free such mustad‘afin, all Muslims have been commanded to fight. See Surah Nisa (75).
➋ { فَلَا تَهِنُوْا وَ تَدْعُوْۤا اِلَى السَّلْمِ:} Since the hypocrites did not have the courage for battle due to cowardice and fear of death, they used to talk a lot about peace and compromise. They would also advise the Muslims that matters should be settled through peace instead of war. However, behind their peace-seeking was nothing but their cowardice, timidity, and weakness, so Allah Almighty forbade the Muslims from following their path. Here, it should be remembered that these verses were revealed at a time when Madinah was a small settlement, in which a handful of Muhajirun and Ansar were carrying the flag of Islam, and their confrontation was not only with the most powerful tribe of Arabia, the Quraysh, but with all the disbelievers, polytheists, and Jews of Arabia. In this situation, it was said: Do not lose heart and do not request peace from the enemy, but be ready to risk your lives. Indeed, history is witness that in Badr, Uhud, and Khandaq, despite being few in number, extremely weak, and lacking resources, the Muslims neither lost heart, nor showed weakness, nor offered peace, but stood firm and fought, until when the dust of the Battle of Khandaq settled, the Messenger of Allah (peace be upon him) said: [ اَلْآنَ نَغْزُوْهُمْ وَلَا يَغْزُوْنَنَا، نَحْنُ نَسِيْرُ إِلَيْهِمْ ] [ بخاري، المغازي، باب غزوۃ الخندق وھي الأحزاب : ۴۱۱۰ ] "Now we will go to attack them, they will not come to attack us, we will be the ones to launch expeditions against them." The battle of Talut and Jalut is also a clear example of this.
➌ After {’’ فَلَا تَهِنُوْا ‘‘}, {’’ تَدْعُوْۤا ‘‘} is also in the jussive mood (majzūm) because of the {’’لَا‘} of prohibition that has come on {’’ تَهِنُوْا ‘‘}, and because of this, the noon of i‘rab has dropped from it, because originally it was {’’ تَدْعُوْنَ‘‘}, but due to the particle of prohibition, the noon dropped, so it became {’’ تَدْعُوْۤا ‘‘}. Thus, the original speech is {’’فَلاَ تَهِنُوْا وَلاَ تَدْعُوْا إِلَي السَّلْمِ ‘‘}, and due to the waw of conjunction, there was no need to bring {’’لَا‘‘} again, so the translation will be: "So do not weaken (do not lose heart) and do not call towards peace." An example of this is the verse: «وَ لَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَ تَكْتُمُوا الْحَقَّ وَ اَنْتُمْ تَعْلَمُوْنَ» [البقرۃ: ۴۲] "And do not mix the truth with falsehood, nor conceal the truth while you know." The meaning is that in war with the enemy, do not lose heart, nor let their fear dominate you, but be patient, remain steadfast, keep yourselves firm in battle and confrontation, and do not invite to peace and ceasefire agreements.
➍ {وَ اَنْتُمُ الْاَعْلَوْنَ وَ اللّٰهُ مَعَكُمْ … : ’’ وَ لَنْ يَّتِرَكُمْ ‘‘ ’’وَتَرَ يَتِرُ‘‘ ({وَعَدَ يَعِدُ}) وَتْرًا وَ تِرَةً “} To deprive someone of their right, to diminish it. Allah Almighty has stated three reasons for not losing heart and not inviting the enemy to peace, the first of which is Allah’s promise that if you do not lose heart, you will be the ones to prevail, as He said elsewhere: « وَ لَا تَهِنُوْا وَ لَا تَحْزَنُوْا وَ اَنْتُمُ الْاَعْلَوْنَ اِنْ كُنْتُمْ مُّؤْمِنِيْنَ» [ آل عمران : ۱۳۹ ] "And do not weaken and do not grieve, and you will be superior if you are believers." The second reason is {’’ وَ اللّٰهُ مَعَكُمْ ‘‘} that Allah is with you, and whoever has Allah with him has no reason to lose heart or offer peace. With this courage, the Messenger of Allah (peace be upon him) did not lose heart even when he was the second of two against the disbelievers of Makkah. Allah Almighty said: « اِلَّا تَنْصُرُوْهُ فَقَدْ نَصَرَهُ اللّٰهُ اِذْ اَخْرَجَهُ الَّذِيْنَ كَفَرُوْا ثَانِيَ اثْنَيْنِ اِذْ هُمَا فِي الْغَارِ اِذْ يَقُوْلُ لِصَاحِبِهٖ لَا تَحْزَنْ اِنَّ اللّٰهَ مَعَنَا فَاَنْزَلَ اللّٰهُ سَكِيْنَتَهٗ عَلَيْهِ وَ اَيَّدَهٗ بِجُنُوْدٍ لَّمْ تَرَوْهَا وَ جَعَلَ كَلِمَةَ الَّذِيْنَ كَفَرُوا السُّفْلٰى وَ كَلِمَةُ اللّٰهِ هِيَ الْعُلْيَا وَ اللّٰهُ عَزِيْزٌ حَكِيْمٌ » [ التوبۃ : ۴۰ ] "If you do not help him, then surely Allah has helped him when those who disbelieved drove him out, when he was the second of two, when they were both in the cave, when he said to his companion, 'Do not grieve; indeed, Allah is with us.' So Allah sent down His tranquility upon him and supported him with armies you did not see and made the word of those who disbelieved the lowest, and the word of Allah is the highest, and Allah is Mighty, Wise." The third reason is {’’ وَ لَنْ يَّتِرَكُمْ اَعْمَالَكُمْ ‘‘} that He will never diminish your deeds. This means that whatever deeds you perform in jihad, you will receive their full reward, and there will be no deficiency in it. The fundamental difference between you and your enemy is that you hope for reward from Allah, martyrdom, and Paradise, while the disbelievers are deprived of this. Then what is the meaning of losing heart or offering peace? Allah Almighty said: « وَ لَا تَهِنُوْا فِي ابْتِغَآءِ الْقَوْمِ اِنْ تَكُوْنُوْا تَاْلَمُوْنَ فَاِنَّهُمْ يَاْلَمُوْنَ كَمَا تَاْلَمُوْنَ وَ تَرْجُوْنَ مِنَ اللّٰهِ مَا لَا يَرْجُوْنَ » [ النساء : ۱۰۴ ] "And do not lose heart in pursuing that people. If you suffer, they also suffer as you suffer, but you hope from Allah what they do not hope for." And He said: « مَا كَانَ لِاَهْلِ الْمَدِيْنَةِ وَ مَنْ حَوْلَهُمْ مِّنَ الْاَعْرَابِ اَنْ يَّتَخَلَّفُوْا عَنْ رَّسُوْلِ اللّٰهِ وَ لَا يَرْغَبُوْا بِاَنْفُسِهِمْ عَنْ نَّفْسِهٖ ذٰلِكَ بِاَنَّهُمْ لَا يُصِيْبُهُمْ ظَمَاٌ وَّ لَا نَصَبٌ وَّ لَا مَخْمَصَةٌ فِيْ سَبِيْلِ اللّٰهِ وَ لَا يَطَـُٔوْنَ مَوْطِئًا يَّغِيْظُ الْكُفَّارَ وَ لَا يَنَالُوْنَ مِنْ عَدُوٍّ نَّيْلًا اِلَّا كُتِبَ لَهُمْ بِهٖ عَمَلٌ صَالِحٌ اِنَّ اللّٰهَ لَا يُضِيْعُ اَجْرَ الْمُحْسِنِيْنَ (120) وَ لَا يُنْفِقُوْنَ نَفَقَةً صَغِيْرَةً وَّ لَا كَبِيْرَةً وَّ لَا يَقْطَعُوْنَ وَادِيًا اِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللّٰهُ اَحْسَنَ مَا كَانُوْا يَعْمَلُوْنَ » [ التوبۃ : ۱۲۰، ۱۲۱ ] "It was not for the people of Madinah and those around them of the Bedouins to remain behind the Messenger of Allah or to prefer their own lives to his life. That is because they are not afflicted by thirst, fatigue, or hunger in the way of Allah, nor do they take any step that angers the disbelievers, nor do they inflict any injury upon an enemy, but that a righteous deed is written for them because of it. Indeed, Allah does not let the reward of the doers of good be lost. Nor do they spend any small or large amount, nor do they cross any valley, but it is written for them, so that Allah may reward them for the best of what they used to do."
➎ In this verse, Allah Almighty has forbidden inviting the enemy to peace, while elsewhere He said: « وَ اِنْ جَنَحُوْا لِلسَّلْمِ فَاجْنَحْ لَهَا وَ تَوَكَّلْ عَلَى اللّٰهِ» [ الأنفال : ۶۱ ] "And if they incline to peace, then incline to it [also] and rely upon Allah." There is no contradiction between these two verses; Allah Almighty has forbidden offering peace to the enemy out of weakness, and if the enemy inclines to peace, then He has commanded to incline to it, because this offer is from the enemy.
➏ Ibn Kathir (may Allah have mercy on him) wrote in the commentary of this verse: "Then Allah Almighty commanded His believing servants: « فَلَا تَهِنُوْا » that is, do not be weak against the enemy, and: « وَ تَدْعُوْۤا اِلَى السَّلْمِ » that is, do not invite the disbelievers to peace and to cease fighting with each other, while your strength, numbers, and preparation are greater than the enemy. That is why He said: « فَلَا تَهِنُوْا وَ تَدْعُوْۤا اِلَى السَّلْمِ وَ اَنْتُمُ الْاَعْلَوْنَ » that is, do not invite them to peace while you are dominant over the enemy. But when the disbelievers are greater in strength and numbers than all the Muslims, and the Imam sees benefit in peace and a truce, then he may do so, as the Messenger of Allah (peace be upon him) did when the disbelievers of Quraysh prevented him from going to Makkah and invited him to peace and to end the war between them for ten years, so he accepted their invitation." (Ibn Kathir) The commentator Shanqiti, after mentioning the previously stated interpretation in Adwa’ al-Bayan, said: "The meaning we have stated for this verse is better and more correct than what Ibn Kathir has said, that at the time of dominance, do not invite to peace and compromise (i.e., you possess the power and strength for jihad), that is, if you are weak and do not have strength, then there is nothing preventing you from inviting to peace and compromise."
Shanqiti’s disagreement with Ibn Kathir has several reasons, among them is that Ibn Kathir has made only {’’ وَ اَنْتُمُ الْاَعْلَوْنَ ‘‘} the state, whereas three things are mentioned here: « وَ اَنْتُمُ الْاَعْلَوْنَ وَ اللّٰهُ مَعَكُمْ وَ لَنْ يَّتِرَكُمْ اَعْمَالَكُمْ » Secondly, at the time of Hudaybiyyah, the Muslims were dominant over the disbelievers in strength, as has been mentioned earlier in the Sahih Bukhari hadith {’’ اَلْآنَ نَغْزُوْهُمْ‘‘}. You did not offer them peace because of being weak; otherwise, you would have done so much earlier in Badr, Uhud, and Khandaq. The purpose of your offering peace was that through mutual interaction, the teachings of Islam would spread and these people would accept Islam. The disbelievers were initially inclined to fight, but when they heard about the Bay‘at al-Ridwan, they became afraid and inclined to peace, as is detailed in the Sahih Bukhari hadith. Thirdly, Ibn Kathir said that the invitation to peace was from the disbelievers, which the Messenger of Allah (peace be upon him) accepted. If that is so, then this incident cannot be presented as evidence for the purpose that if the Muslims are weak, their Imam can invite to peace, because according to Ibn Kathir’s statement, the invitation to peace was from the disbelievers, and the Messenger of Allah (peace be upon him) only accepted it, whereas the reality is that the Messenger of Allah (peace be upon him) himself sent the message of peace. For details, see the Sahih Bukhari hadith of {’’كِتَابُ الشُّرُوْطِ، بَابُ الشُّرُوْطِ فِي الْجِهَادِ وَالْمُصَالَحَةِ مَعَ أَهْلِ الْحَرْبِ وَ كِتَابَةِ الشُّرُوْطِ‘‘} (2731, 2732).
➐ Here is a question: In the verse, Allah Almighty has commanded, "Do not invite to peace," so why did the Messenger of Allah (peace be upon him) invite to peace at Hudaybiyyah? The answer is that the prohibition of inviting to peace is when the Muslims, losing heart and adopting cowardice and baseness, invite to peace, as is evident from the words {’’ فَلَا تَهِنُوْا وَ تَدْعُوْۤا اِلَى السَّلْمِ ‘‘} (So do not lose heart and do not invite to peace). The invitation to peace at Hudaybiyyah was given after breaking the enemy’s strength, for the benefit of Islam and the Muslims, and Allah Almighty declared it a clear victory, as will be mentioned ahead in Surah al-Fath. Can a peace made when the enemy is dominant and the Muslims are subdued be called a clear victory? If that were so, the Messenger of Allah (peace be upon him) would have done this much earlier than Badr and Uhud. Then there would have been no need for migration, no battles would have been fought, and there would not have been so many martyrs, but remember! Then the flag of Islam could never have flown from east to west.
➑ In these verses, mention is made of those Muslims who have already entered the battlefield. Those Muslims who could not escape the grip of the disbelievers to migrate and then fight, Allah Almighty has excused them by calling them "mustad‘afin" (the weak). (See Nisa: 97 to 99) And to free such mustad‘afin, all Muslims have been commanded to fight. See Surah Nisa (75).
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
35. 1 The meaning is that when you are superior and dominant over the enemy in terms of numbers and strength, then in such a situation do not make peace with the disbelievers or show weakness, rather strike such a decisive blow against disbelief that Allah’s religion is elevated. To make peace with disbelief while being superior means to help increase the influence and dominance of disbelief; this is a great crime. This does not mean that making peace with the disbelievers is not allowed. This permission certainly exists, but not at all times—only when the Muslims are fewer in number and inferior in resources. In such circumstances, peace is more beneficial than fighting, so that Muslims can take advantage of the opportunity and make full preparations, just as the Prophet ﷺ himself made a ten-year treaty with the disbelievers of Makkah not to fight.
35. 2 In this, there is a great glad tiding of victory and help from Allah for the Muslims. Whoever has Allah with him, who can defeat him?
35. 2 Rather, He will give him full reward and will not decrease anything from it.
35. 2 In this, there is a great glad tiding of victory and help from Allah for the Muslims. Whoever has Allah with him, who can defeat him?
35. 2 Rather, He will give him full reward and will not decrease anything from it.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
So do not falter or call for peace [39] when you are the uppermost. Allah is with you, and He will never diminish [40] your deeds.
[39]
Do Not Request Peace or Compromise from the Enemy:
That is, when you confront the enemy, do not show any laziness at all; rather, stake your life and all you have. And do not request peace or compromise from the disbelievers, by which your weakness would become apparent to them and they would continue to suppress you further. It should be clear that these verses were revealed at a time when the state of Madinah had just come into existence. There were about a hundred Muhajirun and some Ansar, and the number of their fighting men barely reached a thousand. Let alone abundance of war equipment, even their economic condition was not good. On the other hand, not only the Quraysh of Makkah but the entire Arabia had risen in opposition to the Muslims and wanted to wipe out this state and the Muslims from the face of the earth. In these circumstances, this guidance was given: do not show your weakness on the battlefield, nor, considering yourselves weak, request peace from the enemy. However, if you make the enemy acknowledge your strength, and they themselves request peace from the Muslims, then in that case you may accept their request for peace. As is clearly stated in verse 61 of Surah Al-Anfal.
[40]
Dominance Does Not Only Mean Political Dominance, But Also Dominance of Proof and Argument:
If you do not show laziness and strive in jihad with steadfastness and perseverance, then surely you will remain dominant, because in that case Allah is present to help you. Whatever you have spent in the cause of jihad or whatever effort and hardship you have endured, Allah will grant you its full reward. And as for the statement that you will be dominant, it does not mean that you will be dominant in every battle and in every situation. As, due to their own mistake, the Muslims had to face temporary defeat in the Battle of Uhud and the Battle of Hunayn. Rather, it means that ultimately you will be dominant. Thus, Allah fulfilled this promise to the Muslims, and during the lifetime of the Prophet ﷺ, the power of disbelief and polytheism was eradicated throughout Arabia, and Muslims and Islam became dominant. And some scholars say that dominance does not necessarily mean only political dominance; it can also mean intellectual dominance. That is, in terms of proof and argument, you will be dominant over all the religions of disbelief, and by the grace of Allah, Muslims have never been overcome by followers of any other religion in the field of proof and argument to this day. However, the first meaning is more appropriate in the context of the subject.
[39]
Do Not Request Peace or Compromise from the Enemy:
That is, when you confront the enemy, do not show any laziness at all; rather, stake your life and all you have. And do not request peace or compromise from the disbelievers, by which your weakness would become apparent to them and they would continue to suppress you further. It should be clear that these verses were revealed at a time when the state of Madinah had just come into existence. There were about a hundred Muhajirun and some Ansar, and the number of their fighting men barely reached a thousand. Let alone abundance of war equipment, even their economic condition was not good. On the other hand, not only the Quraysh of Makkah but the entire Arabia had risen in opposition to the Muslims and wanted to wipe out this state and the Muslims from the face of the earth. In these circumstances, this guidance was given: do not show your weakness on the battlefield, nor, considering yourselves weak, request peace from the enemy. However, if you make the enemy acknowledge your strength, and they themselves request peace from the Muslims, then in that case you may accept their request for peace. As is clearly stated in verse 61 of Surah Al-Anfal.
[40]
Dominance Does Not Only Mean Political Dominance, But Also Dominance of Proof and Argument:
If you do not show laziness and strive in jihad with steadfastness and perseverance, then surely you will remain dominant, because in that case Allah is present to help you. Whatever you have spent in the cause of jihad or whatever effort and hardship you have endured, Allah will grant you its full reward. And as for the statement that you will be dominant, it does not mean that you will be dominant in every battle and in every situation. As, due to their own mistake, the Muslims had to face temporary defeat in the Battle of Uhud and the Battle of Hunayn. Rather, it means that ultimately you will be dominant. Thus, Allah fulfilled this promise to the Muslims, and during the lifetime of the Prophet ﷺ, the power of disbelief and polytheism was eradicated throughout Arabia, and Muslims and Islam became dominant. And some scholars say that dominance does not necessarily mean only political dominance; it can also mean intellectual dominance. That is, in terms of proof and argument, you will be dominant over all the religions of disbelief, and by the grace of Allah, Muslims have never been overcome by followers of any other religion in the field of proof and argument to this day. However, the first meaning is more appropriate in the context of the subject.
