Surah as-Saff (The Ranks ) 61 : 1

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.
 
Having thus stated the true issue of conflict, the surah reminds the believers that there is no room for intimacy between them and the unbelievers, if they have truly left their homes for God's sake, and in quest of His pleasure: " If you have left your homes to strive in My cause and to seek My pleasure." (Verse 1) It is not possible for someone to migrate seeking God's pleasure and His cause to combine this with friendship with those who drove him out because of it. Such people are the enemies of God and His Messenger.

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.