Overview - Surah 61: as-Saff (The Ranks )
The Surah exhorts Muslims to be in a united front and not be hypocritical in their actions. The Surah speaks about Prophet Moses and his difficulties with his own people. He told them to follow Allah’s rules and they did not listen to him. Then Allah sent Jesus among them and he also reminded them about Allah and gave them the good news of the coming of Prophet Muhammad. But they continue in their stubborn denial. The Surah ends with the good news that the true religion will prevail in the end and Allah will give it victory.
Sections:
- Struggle for the Truth. The light of Islam will shine more.
- The way of success for the believers is to struggle for the truth.
The Surah takes it name from the fourth Ayat, إِنَّ اللَّـهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ "Indeed, Allah loves those who fight in His cause in a row as though they are a [single] structure joined firmly." [61:4].
There are 14 Ayat in this Surah.
Overview
Total Ayat | 14 |
Total Words * | 221 |
Root Words * | 86 |
Unique Root Words * | 1 |
Makki / Madani | Madani |
Chronological Order* | 109th (according to Ibn Abbas) |
Year of Revelation* | 17th year of Prophethood (4th Year Hijri) |
Events during/before this Surah*
, Battle of Uhud, Change of Qiblah from Jerusalem to Makkah - Battle of Badr, Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah, , 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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Events during/after still to occur*
Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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Names of Prophets Mentioned
Musa, Isa, Muhammad
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Surah Index
Ahmad, God (hard strivers rewarded better) , Children (of Israel) , Disciples (of Jesus), Hypocrites, Jesus, Jesus (disciples) , Jihad, Jihad (striving hard in God’s cause) , Mary, Moses, Prophet (people who are false prophets are wicked) , Sin, Torah
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It’s theme is to exhort the Muslims to adopt sincerity in Faith and to struggle with their lives in the cause of God. It is addressed to the Muslims with weak faith as well as those who had entered Islam with a false profession of the Faith and also those who were sincere in their profession. Some verses are addressed to the first two groups, some only to the hypocrites, and some only to the sincere Muslims.
At the outset the believers have been warned to the effect; “God indeed hates those people who say one thing and do another, and He indeed loves those who fight in the cause of the Truth, standing like a solid structure, against the enemies of God.”
In v. 5-7 the people of the Prophet’s community have been warned that their attitude towards their Messenger and their Religion should not be like the attitude that the Israelites had adopted towards the Prophets Moses and Jesus. In spite of acknowledging the Prophet Moses as a Messenger of God they continued to malign him as long as he lived, and in spite of witnessing clear signs from the Prophet Jesus they denied him without any hesitation. Consequently, the Israelites became perverse, incapable of benefiting from divine guidance. This is certainly not an enviable state which another nation should imitate.
Then, in v. 8-9 a proclamation has been made with the challenge: “The Jews and the Christians, and the hypocrites, who are conspiring with them, may try however hard they may to extinguish this Light of God, it will shine forth and spread in the world in all its fullness, and the Religion brought by the true Messenger of God shall prevail over every other religion however hateful it may be to the pagans and polytheists.”
In v. 10-13, the believers have been told that the way to success both here and in the Hereafter is only one: that they should believe in God and His Messenger sincerely and should exert their utmost in God’s Way with their selves and their wealth. As a reward for this they will earn immunity from God’s punishment, forgiveness of their sins and the eternal Paradise in the Hereafter, and will be blessed with God’s good pleasure, assistance and victory in the world.
In conclusion, the believers have been exhorted to the effect that just as the disciples of the Prophet Jesus had helped him in the cause of God, so should they also become “helpers of God,” so that they too are blessed with the same kind of good pleasure and approval of God as had been the believers before them against the disbelievers.
The Surah revolves around ways of victory for the Religion. This cannot happen except if the Believers are in one Saff [row] stood shoulder to shoulder. An individual brick no matter how strong cannot fulfill its role for a wall or a structure. It is only when strong bricks unite that a wall or structure becomes solid and impenetrable.
Manuscripts / Inscriptions
1st Century Hijrah (7th Century CE)
- Both Surah al-Mumtahinah [60] and Surah as-Saff [61] begin with Ayat related to Jihad.
- Both the first Ayat of Surah as-Saff [61] and Surah al-Jumuah [62] end with names of Allah, al-Azeez al-Hakeem.
- Both Surah as-Saff [61] and al-Jumu'ah [62] mention the Jews.
- Surah Saff [61:6] mentions the prophecy of the Prophet Muhammd to be sent after Jesus and Surah al-Jumuah [62:2] mentions the sending of the Prophet Muhammad.
- There is a connection between the beginning of Surah as-Saff [61], al-Jum'uah [62] and al-Munafiqun [63]. In Surah as-Saff, Allah speaks of those who say that which they do not do. In the following Surah, this concept is mentioned again in the example of Jewish scholars who are like donkeys contradicting and not benefiting from the knowledge they are carrying. Then this is again followed by the next Surah, which begins with the statements of the Hypocrites who are saying they testify to the truth, whereas in reality they are liars. All three being examples of contradictions between word and deed.
- عَنْ عَبْدِ اللَّهِ بْنِ سَلاَمٍ، قَالَ قَعَدْنَا نَفَرٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَتَذَاكَرْنَا فَقُلْنَا لَوْ نَعْلَمُ أَىَّ الأَعْمَالِ أَحَبُّ إِلَى اللَّهِ لَعَمِلْنَاهُ فَأَنْزَلَ اللَّهُ تَعَالَى : ( سبَّحَ لِلَّهِ مَا فِي السَّمَوَاتِ وَمَا فِي الأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ * يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لاَ تَفْعَلُونَ ) قَالَ عَبْدُ اللَّهِ بْنُ سَلاَمٍ فَقَرَأَهَا عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم
ِAbdullah bin Salam said, “A group of us Companions of the Messenger of Allah sat talking, and we said: ‘If we knew which deed was most beloved to Alllah then we would do it.’ So Allah, Most High, revealed: Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah. And He is Almighty, the All-Wise. O you who believe! Why do you say that which you do not do?.[Ayat no.4 has the mention of those whom Allah loves] ” Abdullah bin Salam said: “So the Messenger of Allah recited it to us.” Tirmidhee no. 3309
This is the only Surah of the Qur'an that mentions "Ahmad" as the name of the Prophet Muhammad as prophecised by Jesus,
وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّـهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ ۖ فَلَمَّا جَاءَهُم بِالْبَيِّنَاتِ قَالُوا هَـٰذَا سِحْرٌ مُّبِينٌ "And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic." (61:6)
Total Word Count per Ayat (shows how many words per Ayat) = 1* | ||
# | Root Word | Frequency in Surah | Frequency in Qur'an |
---|---|---|---|
1. | أ ل ه | 17 | 2851 |
2. | أ م ن | 7 | 879 |
3. | ق و ل | 7 | 1722 |
4. | ٱلَّذِى | 6 | 1464 |
5. | ر س ل | 6 | 513 |
6. | ب ن ي | 5 | 184 |
7. | ق و م | 4 | 660 |
8. | إِلَىٰ | 4 | 742 |
9. | ن ص ر | 4 | 158 |
10. | ه د ي | 3 | 316 |
Root Word | Frequency in Surah |
Frequency in Qur'an |
---|---|---|
أ ل ه | 17 | 2851 |
أ م ن | 7 | 879 |
ق و ل | 7 | 1722 |
ٱلَّذِى | 6 | 1464 |
ر س ل | 6 | 513 |
ب ن ي | 5 | 184 |
ق و م | 4 | 660 |
إِلَىٰ | 4 | 742 |
ن ص ر | 4 | 158 |
ه د ي | 3 | 316 |
- Believers are commanded not to say something that they won't do (61:2) (61:3)
- The Prophet Isa (Jesus) gave good news of a Rasool coming after him whose name would be Ahmed (Muhammad-pbuh). (61:5)
- A bargain to save oneself from the hellfire is to believe in Allah, His Rasool and strive your utmost (Jihad) in the cause of Allah with one's wealth and person.
- Believers are commanded to be the helpers of Allah like the disciples of Isa (Jesus (pbuh).
Tafsir Zone
Overview (Verses 1 - 3) The surah begins with this friendly and inspiring address, calling on ' believers. It is an address by their Lord in whom they believe, who calls on them in the name of faith that establishes their bond with Him, to carefully consider their position. He also warns them against their enemies' schemes and reminds them of the task they have been assigned. In a kindly and friendly way, God makes their enemies His enemies: "Believers! Do not take My enemies, who are your enemies as well for your friends, showing them affection." (Verse 1) Thus, He makes the believers feel that they belong to Him. Whoever is hostile to them is actually hostile to Him. They are the people who bear His insignia on earth and the ones He loves. Therefore, it is inconceivable that they should show affection to those who are His and their enemies. God reminds them of the crimes, aggression and injustice committed by those people against them, their faith and His Messenger: "They have rejected the truth you have received, and have driven the Messenger and yourselves out only because you believe in God, your Lord." (Verse 1) Having committed all such injustices, what basis could there be for friendship and affection? They rejected the truth and drove the Prophet and his followers out of their homes for no other reason than that they believed in God. He reminds the believers of all this, stating in effect that it was for their faith that the unbelievers fought them, not for any other reason. The real issue of contention, i.e. faith, is brought to the fore. They were driven out of their homes for no reason other than faith. The surah then adds an implicit warning against what they conceal in their hearts of friendly feelings towards their enemies, God's enemies. He is fully aware of what hearts may secretly harbour and what they leave in the open: "Do not secretly lean towards them with affection. I well know all that you conceal and all that you reveal." (Verse 1) This is followed by a fearsome warning that strikes fear in believers' hearts: "Whoever of you does this has already strayed from the right path." (Verse 1) A believer fears nothing worse than going astray after he has known and followed guidance. The threat and the warning come right in the middle of an explanation of the unbelievers' true character and their evil intentions. Further explanation follows: "If they get the better of you, they will remain your enemies and stretch out their hands and tongues to you with evil. They dearly wish to see you unbelievers." (Verse 2) Whenever they have the chance to take advantage of the Muslims, they will act as open enemies, causing them whatever harm they can, verbal and physical, using every means available. What is even worse is that "they dearly wish to see you unbelievers." (Verse 2) To a believer, this is worse than any verbal or physical harm that can be done to him. To wish him to lose his most valuable treasure of faith and revert to disbelief is to be his worst enemy. A person who has tasted the sweetness of faith after being an unbeliever, who has seen its light after the darkness of unbelief, and who has experienced the reassurance and happiness generated by holding the concepts and feelings of a believer will hate to revert to disbelief, just as much as he would hate being thrown into a fire. It is only an enemy of God who wishes to see him return to the hell of unbelief after he has experienced the happiness of living in the heaven of faith. How could he tolerate the emptiness of unbelief after he has enjoyed life in the active world of belief? The Qur'an gradually builds up the believers' reaction against their enemies until it culminates in a true description of their dearest wish: "they dearly wish to see you unbelievers." (Verse 2) The second round makes only one comment about the strong bond of blood relations, a tie that is deeply rooted in people's hearts. It is a bond that often forces its presence in the form of warm friendliness: "Neither your kinsfolk nor your own children will be of any benefit to you. On the Day of Resurrection He will decide between you. God sees all that you do". (Verse 3) A believer works for the life to come, on which he focuses his hopes. Whatever he does in this life is merely the planting of the seeds. The harvest he awaits is in the life to come. This verse touches his heart with what happens th0ere when all ties of blood are severed, and if the bond of faith is non-existent. This should make it easier for him to abandon such ties in the short life of this world, preferring the permanent bond that remains strong in both this life and the life to come. Hence, the surah says to the believers: "Neither your kinsfolk nor your own children will be of any benefit to you." (Verse 3) These ties which you cherish, and the preservation of which forces you to befriend yours and God's enemies happened to Hatib in his eagerness to preserve his bond with his family, and as happened to others who left their relatives and children. All these ties will be of no benefit to you, because "on the Day of Resurrection He will decide between you." (Verse 3) You will be separated from them, because the tie that binds people together is already severed. Belief is the only tie that counts in God's sight. "God sees all that you do." (Verse 3) He is aware of the action itself and the intention behind it.
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Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 3) The surah begins with this friendly and inspiring address, calling on ' believers. It is an address by their Lord in whom they believe, who calls on them in the name of faith that establishes their bond with Him, to carefully consider their position. He also warns them against their enemies' schemes and reminds them of the task they have been assigned. In a kindly and friendly way, God makes their enemies His enemies: "Believers! Do not take My enemies, who are your enemies as well for your friends, showing them affection." (Verse 1) Thus, He makes the believers feel that they belong to Him. Whoever is hostile to them is actually hostile to Him. They are the people who bear His insignia on earth and the ones He loves. Therefore, it is inconceivable that they should show affection to those who are His and their enemies. God reminds them of the crimes, aggression and injustice committed by those people against them, their faith and His Messenger: "They have rejected the truth you have received, and have driven the Messenger and yourselves out only because you believe in God, your Lord." (Verse 1) Having committed all such injustices, what basis could there be for friendship and affection? They rejected the truth and drove the Prophet and his followers out of their homes for no other reason than that they believed in God. He reminds the believers of all this, stating in effect that it was for their faith that the unbelievers fought them, not for any other reason. The real issue of contention, i.e. faith, is brought to the fore. They were driven out of their homes for no reason other than faith. The surah then adds an implicit warning against what they conceal in their hearts of friendly feelings towards their enemies, God's enemies. He is fully aware of what hearts may secretly harbour and what they leave in the open: "Do not secretly lean towards them with affection. I well know all that you conceal and all that you reveal." (Verse 1) This is followed by a fearsome warning that strikes fear in believers' hearts: "Whoever of you does this has already strayed from the right path." (Verse 1) A believer fears nothing worse than going astray after he has known and followed guidance. The threat and the warning come right in the middle of an explanation of the unbelievers' true character and their evil intentions. Further explanation follows: "If they get the better of you, they will remain your enemies and stretch out their hands and tongues to you with evil. They dearly wish to see you unbelievers." (Verse 2) Whenever they have the chance to take advantage of the Muslims, they will act as open enemies, causing them whatever harm they can, verbal and physical, using every means available. What is even worse is that "they dearly wish to see you unbelievers." (Verse 2) To a believer, this is worse than any verbal or physical harm that can be done to him. To wish him to lose his most valuable treasure of faith and revert to disbelief is to be his worst enemy. A person who has tasted the sweetness of faith after being an unbeliever, who has seen its light after the darkness of unbelief, and who has experienced the reassurance and happiness generated by holding the concepts and feelings of a believer will hate to revert to disbelief, just as much as he would hate being thrown into a fire. It is only an enemy of God who wishes to see him return to the hell of unbelief after he has experienced the happiness of living in the heaven of faith. How could he tolerate the emptiness of unbelief after he has enjoyed life in the active world of belief? The Qur'an gradually builds up the believers' reaction against their enemies until it culminates in a true description of their dearest wish: "they dearly wish to see you unbelievers." (Verse 2) The second round makes only one comment about the strong bond of blood relations, a tie that is deeply rooted in people's hearts. It is a bond that often forces its presence in the form of warm friendliness: "Neither your kinsfolk nor your own children will be of any benefit to you. On the Day of Resurrection He will decide between you. God sees all that you do". (Verse 3) A believer works for the life to come, on which he focuses his hopes. Whatever he does in this life is merely the planting of the seeds. The harvest he awaits is in the life to come. This verse touches his heart with what happens th0ere when all ties of blood are severed, and if the bond of faith is non-existent. This should make it easier for him to abandon such ties in the short life of this world, preferring the permanent bond that remains strong in both this life and the life to come. Hence, the surah says to the believers: "Neither your kinsfolk nor your own children will be of any benefit to you." (Verse 3) These ties which you cherish, and the preservation of which forces you to befriend yours and God's enemies happened to Hatib in his eagerness to preserve his bond with his family, and as happened to others who left their relatives and children. All these ties will be of no benefit to you, because "on the Day of Resurrection He will decide between you." (Verse 3) You will be separated from them, because the tie that binds people together is already severed. Belief is the only tie that counts in God's sight. "God sees all that you do." (Verse 3) He is aware of the action itself and the intention behind it.
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- Surah 61. As-Saff - Saad al Ghamidi https://www.youtube.com/watch?v=d0WwBhj93Q0&index=61&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 61. As-Saff Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=XPwaUp6fenc&index=61&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 61. As-Saff Muhammad Al Luhaydan https://www.youtube.com/watch?v=AgRiK1FhJVo&index=61&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Surah 61. As-Saff Muhammad Minshawi https://www.youtube.com/watch?v=LEPykEv_hys&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=61