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Surah 61. As-Saff

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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61:1
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Sabba h a lill a hi m a fee a l ssam a w a ti wam a fee alar d i wahuwa alAAazeezu al h akeem u
ALL THAT IS in the heavens and all that is on earth extols God's limitless glory: for He alone is almighty, truly wise!
  - Mohammad Asad
All that is in the heavens and the earth glorifies Allah. He is the All-Mighty, the All-Wise.
  - Muhammad Farooq-i-Azam Malik
Whatever is in the heavens and whatever is on the earth glorifies Allah. For He 'alone' is the Almighty, All-Wise.
  - Mustafa Khattab
All that is in the heavens and all that is in the earth glorifieth Allah, and He is the Mighty, the Wise.
  - Marmaduke Pickthall
Whatever is in the heavens and on earth let it declare the Praises and Glory of Allah: for He is the Exalted in Might the Wise. 5431
  - Abdullah Yusuf Ali

This verse is identical with lix. 1. The latter illustrated the theme of the wonderful working of Allah's providence in defeating the wiles of His enemies. Here the same theme is illustrated by showing the need for unshaken discipline if we are to receive the help of Allah.

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61:2
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ Y a ayyuh a alla th eena a manoo lima taqooloona m a l a tafAAaloon a
O YOU who have attained to faith! Why do you say one thing and do another?1
  - Mohammad Asad

Lit., "Why do you say what you do not do?" In the first instance, this may be an allusion to such of the Prophet's Companions as had retreated in disorder from their battle stations at Uhud (see surah {3}, note [90]) despite their previous assertions that they were ready to lay down their lives in the cause of God and His Apostle. In a wider sense, the passage is addressed to all those who claim that they are willing to live up to anything that the divine writ declares to be desirable, and then fall short of this determination.

O believers! Why do you say something which you don't do?
  - Muhammad Farooq-i-Azam Malik
O believers! Why do you say what you do not do?
  - Mustafa Khattab
O ye who believe! why say ye that which ye do not?
  - Marmaduke Pickthall
O ye who believe! why say ye that which ye do not? 5432
  - Abdullah Yusuf Ali

At Uhud there was some disobedience and therefore breach of discipline. People had talked much, but had failed to back up their resolution in words with firmness in action. See n. 442 to iii. 121. But on all occasions when men's deeds are not commensurate with their words, their conduct is odious in the sight of Allah, and it is only due to Allah's Mercy if they are saved from disaster.

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61:3
كَبُرَ مَقْتًا عِندَ ٱللَّهِ أَن تَقُولُوا۟ مَا لَا تَفْعَلُونَ Kabura maqtan AAinda All a hi an taqooloo m a l a tafAAaloon a
Most loathsome is it in the sight of God that you say what you do not do!
  - Mohammad Asad
It is very hateful in the sight of Allah that you say something which you don't do.
  - Muhammad Farooq-i-Azam Malik
How despicable it is in the sight of Allah that you say what you do not do!
  - Mustafa Khattab
It is most hateful in the sight of Allah that ye say that which ye do not.
  - Marmaduke Pickthall
Grievously odious is it in the sight of Allah that ye say that which ye do not.
  - Abdullah Yusuf Ali

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61:4
إِنَّ ٱللَّهَ يُحِبُّ ٱلَّذِينَ يُقَـٰتِلُونَ فِى سَبِيلِهِۦ صَفًّا كَأَنَّهُم بُنْيَـٰنٌ مَّرْصُوصٌ Inna All a ha yu h ibbu alla th eena yuq a tiloona fee sabeelihi s affan kaannahum buny a nun mar s oo s un
Verily, God loves [only] those who fight in His cause in [solid] ranks,2 as though they were a building firm and compact.
  - Mohammad Asad

I.e., in unison, with their deeds corresponding to their assertions of faith. This moral necessity is further illustrated - by its opposite - in the subsequent reference to Moses and the recalcitrant among his followers.

Indeed Allah loves those who fight for His Cause in battle array as if they were a solid wall.
  - Muhammad Farooq-i-Azam Malik
Surely Allah loves those who fight in His cause in 'solid' ranks as if they were one concrete structure.
  - Mustafa Khattab
Lo! Allah loveth those who battle for His cause in ranks, as if they were a solid structure.
  - Marmaduke Pickthall
Truly Allah loves those who fight in His Cause in battle array as if they were a solid cemented structure. 5433
  - Abdullah Yusuf Ali

A battle array, in which a large number of men stand, march, or hold together against assault as if they were a solid wall, is a striking example of order, discipline, cohesion, and courage. "A solid cemented structure" is even a better simile than the usual "solid wall" as the "structure" or building implies a more diversified organisation held together in unity and strength, each part contributing strength in its own way, and the whole held together not like a mass but like a living organism. Cf. also xxxvii. I and n. 4031.

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61:5
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَـٰقَوْمِ لِمَ تُؤْذُونَنِى وَقَد تَّعْلَمُونَ أَنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ ۖ فَلَمَّا زَاغُوٓا۟ أَزَاغَ ٱللَّهُ قُلُوبَهُمْ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ Wai th q a la moos a liqawmihi y a qawmi lima tu th oonanee waqad taAAlamoona annee rasoolu All a hi ilaykum falamm a z a ghoo az a gha All a hu quloobahum wa A ll a hu l a yahdee alqawma alf a siqeen a
Now when Moses spoke to his people, [it was this same truth that he had in mind:] "O my people! Why do you cause me grief,3 the while you know that I am an apostle of God sent unto you?" And so, when they swerved from the right way, God let their hearts swerve from the truth:4 for God does not bestow His guidance upon iniquitous folk.
  - Mohammad Asad

Sc., "by admitting that I speak in the name of God, and acting contrary to this your assertion": an allusion to the many instances of the contrariness and rebelliousness of the children of Israel evident from their own scriptures.

Thus, persistence in wrong actions is bound to react on man's beliefs as well. As regards God's "letting their hearts swerve from the truth", see surah {14}, note [4]. Cf. also the oft-recurring reference to God's "sealing" a sinner's heart explained in note [7] on 2:7 .

Remember what Musa (Moses) said to his people: "O my people! Why do you vex me while you know that I am the Rasool of Allah towards you?" But inspite of this when they adopted perverseness, Allah let their hearts be perverted. Allah does not guide those who are transgressors.
  - Muhammad Farooq-i-Azam Malik
'Remember, O Prophet,' when Moses said to his people, 'O my people! Why do you hurt me when you already know I am Allah's messenger to you?' So when they 'persistently' deviated, Allah caused their hearts to deviate. For Allah does not guide the rebellious people.
  - Mustafa Khattab
And (remember) when Moses said unto his people: O my people! Why persecute ye me, when ye well know that I am Allah's messenger unto you? So when they went astray Allah sent their hearts astray. And Allah guideth not the evil-living folk.
  - Marmaduke Pickthall
And remember Moses said to his people: "O my people! why do ye vex and insult me though ye know that I am the apostle of Allah (sent) to you?" Then when they went wrong Allah let their hearts go wrong: for Allah guides not those who are rebellious transgressors. 5434 5435
  - Abdullah Yusuf Ali

The people of Moses often rebelled against him, vexed his spirit, and insulted him. See xxxiii. 69, n. 3774, and (in the Old Testament) Num xii. 1-13. They did it not through ignorance, but from a selfish, perverse, and rebellious spirit, for which they received punishment. The Ummat of Islam should remember and take note of it, and should avoid any deviation from the Law and Will of Allah.

The sinner's own will deviates, i.e., goes off from the right way, and he does wrong. That means that he shuts off Allah's grace. Allah then, after his repeated rebellion, withdraws the protecting Grace from him, and the sinner's heart is tainted: there is "a disease in his heart", which is the centre of his being: his spiritual state is ruined. Allah's guidance is withdrawn from him.

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61:6
وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَـٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُ ۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَـٰتِ قَالُوا۟ هَـٰذَا سِحْرٌ مُّبِينٌ Wai th q a la AAees a ibnu maryama y a banee isr a eela innee rasoolu All a hi ilaykum mu s addiqan lim a bayna yadayya mina a l ttawr a ti wamubashshiran birasoolin yatee min baAAdee ismuhu a h madu falamm a j a ahum bi a lbayyin a ti q a loo h atha si h run mubeen un
And [this happened, too,] when Jesus, the son of Mary, said: "O children of Israel! Behold, I am an apostle of God unto you, [sent] to confirm the truth of whatever there still remains5 of the Torah, and to give [you] the glad tiding of an apostle who shall come after me, whose name shall be Ahmad."6 But when he [whose coming Jesus had foretold] came unto them7 with all evidence of the truth, they said: "This [alleged message of his] is [nothing but] spellbinding eloquence!8
  - Mohammad Asad

Lit., "whatever there is between my hands" - a phrase explained in surah {3}, note [3].

This prediction is supported by several references in the Gospel of St. John to the Parakletos (usually rendered as "Comforter") who was to come after Jesus. This designation is almost certainly a corruption of Periklytos ("the Much-Praised"), an exact Greek translation of the Aramaic term or name Mawhamana. (It is to be borne in mind that Aramaic was the language used in Palestine at the time of, and for some centuries after, Jesus, and was thus undoubtedly the language in which the original - now lost - texts of the Gospels were composed.) In view of the phonetic closeness of Periklytos and Parakletos it is easy to understand how the translator - or, more probably, a later scribe - confused these two expressions. It is significant that both the Aramaic Mawhamana and the Greek Periklytos have the same meaning as the two names of the Last Prophet, Muhammad and Ahmad, both of which are derived from the verb hamida ("he praised") and the noun hamd ("praise"). An even more unequivocal prediction of the advent of the Prophet Muhammad - mentioned by name, in its Arabic form - is said to be forthcoming from the so-called Gospel of St. Barnabas, which, though now regarded as apocryphal, was accepted as authentic and was read in the churches until the year 496 of the Christian era, when it was banned as "heretical" by a decree of Pope Gelasius. However, since the original text of that Gospel is not available (having come down to us only in an Italian translation dating from the late sixteenth century), its authenticity cannot be established with certainty.

I.e., to the later followers of the Bible.

Alluding to the Qur'an (see {74:24-25} and the corresponding note [12]).

And remember when Isa (Jesus) the son of Maryam said: "O children of Israel! I am the Rasool of Allah towards you, confirming the Torah which came before me, and to give you good news of a Rasool that will come after me whose name shall be Ahmed (another name of Muhammad, meaning 'The praised one')." But when he (Muhammad) came to them with clear signs, they said "This is plain magic."
  - Muhammad Farooq-i-Azam Malik
And 'remember' when Jesus, son of Mary, said, 'O children of Israel! I am truly Allah's messenger to you, confirming the Torah which came before me, and giving good news of a messenger after me whose name will be Aḥmad.'1 Yet when the Prophet came to them with clear proofs, they said, 'This is pure magic.'
  - Mustafa Khattab

 Aḥmad is another name for Prophet Muḥammad (ﷺ). Both are derived from ḥa-ma-da which means ‘praise.’ Some Muslim scholars believe this verse refers to John 14:16, where Jesus says: “And I will ask the Father, and he will give you another periklytos, to be with you forever.” Periklytos is a Greek word that means ‘the praised one.’ The name of Prophet Muḥammad (ﷺ) appears several times in the Gospel of Barnabas, which is deemed apocryphal by Christian authorities.

And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh after me, whose name is the Praised One. Yet when he hath come unto them with clear proofs, they say: This is mere magic.
  - Marmaduke Pickthall
And remember Jesus the son of Mary said: "O Children of Israel! I am the apostle of Allah (sent) to you confirming the Law (which came) before me and giving glad Tidings of an Apostle to come after me whose name shall be Ahmad." But when he came to them with Clear Signs they said "This is evident sorcery!" 5436 5437 5438 5439
  - Abdullah Yusuf Ali

The mission of Jesus was to his own people, the Jews. Cf. Matt. x. 5-6. See also Matt. xv. 24: "I am not sent but to the lost sheep of Israel;" also Matt. xv. 26: "It is not meet to take the children's bread, and to cast it to dogs."

Cf. Matt. v. 17.

"Ahmad", or "Muhammad", the Praised One, is almost a translation of the Greek word Periclytos. In the present Gospel of John. xiv. 16, xv. 26, and xvi. 7, the word "Comforter" in the English version is for the Greek word "Paracletos", which means "Advocate", "one called to the help of another, a kind friend", rather than "Comforter". Our doctors contend that Paracleots is a corrupt reading for Periclytos, and that in their original saying of Jesus there was a prophecy of our holy Prophet Ahmad by name. Even if we read Paraclete, it would apply to the holy Prophet, who is "a Mercy for all creatures" (xxi. 107) and "most kind and merciful to the Believers" (ix. 128). See also n. 416 to iii. 81.

Our holy Prophet was foretold in many ways; and when he came, he showed forth many Clear Signs, for his whole life from beginning to end was one vast miracle. He fought and won against odds. Without learning from men he taught the highest wisdom. He melted hearts that were hard, and he strengthened hearts that were tender and required support. In all his sayings and doings men of discernment could see the working of Allah's hand; yet the ignorant Unbelievers called it all Sorcery!-called that unreal which became the most solid fact of human history!

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61:7
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُوَ يُدْعَىٰٓ إِلَى ٱلْإِسْلَـٰمِ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ Waman a th lamu mimmani iftar a AAal a All a hi alka th iba wahuwa yudAA a il a alisl a mi wa A ll a hu l a yahdee alqawma a l thth a limeen a
And who could be more wicked than one who invents [such] a lie about [a message from] God, seeing that he is [but] being called to self-surrender unto Him? But God does not bestow His guidance upon evildoing folk.
  - Mohammad Asad
Who could be more wrong than the one who invents falsehoods against Allah while he is being called towards Islam? Allah does not guide those who are wrongdoers.
  - Muhammad Farooq-i-Azam Malik
Who does more wrong than the one who fabricates lies about Allah when invited to submit 'to Him'?1 For Allah does not guide the wrongdoing people.
  - Mustafa Khattab

 Submission to Allah means ‘Islam’ in Arabic.

And who doth greater wrong than he who inventeth a lie against Allah when he is summoned unto Al-Islam. And Allah guideth not wrongdoing folk.
  - Marmaduke Pickthall
Who doth greater wrong than one who invents falsehood against Allah even as he is being invited to Islam? And Allah guides not those who do wrong. 5440
  - Abdullah Yusuf Ali

It is wrong in any case to uphold falsehoods and debasing superstitions, but it is doubly wrong when these are put forward in rivalry or opposition to the light of eternal Unity and Harmony which is Islam. Allah sends His guidance freely, but withdraws His Grace from those who wilfully do wrong.

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61:8
يُرِيدُونَ لِيُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَٱللَّهُ مُتِمُّ نُورِهِۦ وَلَوْ كَرِهَ ٱلْكَـٰفِرُونَ Yureedoona liyu t fioo noora All a hi biafw a hihim wa A ll a hu mutimmu noorihi walaw kariha alk a firoon a
They aim to extinguish God's light with their utterances:9 but God has willed to spread His light in all its fullness, however hateful this may be to all who deny the truth.
  - Mohammad Asad

Lit., "with their mouths" - i.e., by describing God's message as "nothing but spellbinding eloquence" on the part of Muhammad.

They seek to extinguish the Light of Allah with their mouths, but Allah will perfect His Light, much as the unbelievers may dislike it.
  - Muhammad Farooq-i-Azam Malik
They wish to extinguish Allah's light with their mouths, but Allah will 'certainly' perfect His light, even to the dismay of the disbelievers.
  - Mustafa Khattab
Fain would they put out the light of Allah with their mouths, but Allah will perfect His light however much the disbelievers are averse.
  - Marmaduke Pickthall
Their intention is to extinguish Allah's Light (by blowing) with their mouths: but Allah will complete (the revelation of) His Light even though the Unbelievers may detest (it). 5441
  - Abdullah Yusuf Ali

Allah's Light is unquenchable. A foolish, ignorant person who thinks of extinguishing it is like a rustic who wants to blow out electric light as he might blow out a rush candle! "With their mouths" also implies the babble and cackle of Ignorance against Allah's Truth. The more the foolish ones try to quench Allah's Light, the clearer it shines, to shame them!

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61:9
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ Huwa alla th ee arsala rasoolahu bi a lhud a wadeeni al h aqqi liyu th hirahu AAal a a l ddeeni kullihi walaw kariha almushrikoon a
He it is who has sent forth His Apostle with [the task of] spreading guidance and the religion of truth, to the end that He make it prevail over all [false] religion,10 however hateful this may be to those who ascribe divinity to aught but God.
  - Mohammad Asad

Cf 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him".

It is He Who has sent His Rasool with the guidance and the religion of truth so that he may proclaim it over all religions, much as the Mushrikin may dislike it.
  - Muhammad Farooq-i-Azam Malik
He is the One Who has sent His Messenger with 'true' guidance and the religion of truth, making it prevail over all others, even to the dismay of the polytheists.
  - Mustafa Khattab
He it is who hath sent His messenger with the guidance and the religion of truth, that He may make it conqueror of all religion however much idolaters may be averse.
  - Marmaduke Pickthall
It is He Who has sent His Apostle with Guidance and the Religion of Truth that he may proclaim it over all religion even though the Pagans may detest (it). 5442
  - Abdullah Yusuf Ali

"Over all religion": in the singular: not over all other religions, in the plural. There is really only one true Religion, the Message of Allah submission to the Will of Allah: this is called Islam. It was the religion preached by Moses and Jesus; it was the religion of Abraham, Noah, and all the prophets, by whatever name it may be called. If people corrupt that pure light, and call their religions by different names, we must bear with them, and we may allow the names for convenience. But Truth must prevail over all. See also ix. 33, n. 1290, and lxviii. 28, n. 4912.

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61:10
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ هَلْ أَدُلُّكُمْ عَلَىٰ تِجَـٰرَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ Y a ayyuh a alla th eena a manoo hal adullukum AAal a tij a ratin tunjeekum min AAa tha bin aleem in
O YOU who have attained to faith! Shall I point out to you a bargain that will save you from grievous suffering [in this world and in the life to come]?11
  - Mohammad Asad

Cf. 9:111 - "God has bought of the believers their lives and their possessions, promising them paradise in return" - which explains the metaphor of a "bargain" (tijarah). My interpolation, between brackets, of the phrase "in this world and in the life to come" is justified by the subsequent verses {12} and {13}, one of which relates to the hereafter, and the other to this world.

O believers! Should I tell you of a bargain that will save you from a painful punishment?
  - Muhammad Farooq-i-Azam Malik
O believers! Shall I guide you to an exchange that will save you from a painful punishment?
  - Mustafa Khattab
O ye who believe! Shall I show you a commerce that will save you from a painful doom?
  - Marmaduke Pickthall
O ye who believe! shall I lead you to a bargain that will save you from a grievous Penalty? 5443
  - Abdullah Yusuf Ali

Tijarat: bargain, trade, traffic, transaction: something given or done, in return for something which we desire to get. What we give or do on our part is described in verse 11 below, and what we get is described in verse 12. It is truly a wonderful bargain: what we are asked to give is so little; what we are promised in return is so much. There comes Allah's unbounded Bounty and Munificence. Cf. also ix. 111, where the bargain is stated in another way.

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61:11
تُؤْمِنُونَ بِٱللَّهِ وَرَسُولِهِۦ وَتُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ Tuminoona bi A ll a hi warasoolihi watuj a hidoona fee sabeeli All a hi biamw a likum waanfusikum tha likum khayrun lakum in kuntum taAAlamoon a
You are to believe in God and His Apostle, and to strive hard in God's cause with your possessions and your lives: this is for your own good - if you but knew it!
  - Mohammad Asad
It is to believe in Allah and His Rasool and strive your utmost in the cause of Allah with your wealth and your persons. That is best for you, if you but knew it.
  - Muhammad Farooq-i-Azam Malik
'It is to' have faith in Allah and His Messenger, and strive in the cause of Allah with your wealth and your lives. That is best for you, if only you knew.
  - Mustafa Khattab
Ye should believe in Allah and His messenger, and should strive for the cause of Allah with your wealth and your lives. That is better for you, if ye did but know.
  - Marmaduke Pickthall
That ye believe in Allah and His Apostle and that ye strive (your utmost) in the Cause of Allah with your property and your persons: that will be best for you if ye but knew! 5444
  - Abdullah Yusuf Ali

It would indeed be a great and wonderful bargain to give so little and get so much, if we only knew and understood the comparative value of things-the sacrifice of our fleeting advantages for forgiveness, the love of Allah, and eternal bliss.

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61:12
يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ وَمَسَـٰكِنَ طَيِّبَةً فِى جَنَّـٰتِ عَدْنٍ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ Yaghfir lakum th unoobakum wayudkhilkum jann a tin tajree min ta h tih a alanh a ru wamas a kina t ayyibatan fee jann a ti AAadnin tha lika alfawzu alAAa th eem u
[If you do so,] He will forgive you your sins, and [in the life to come] will admit you into gardens through which running waters flow, and into goodly mansions in [those] gardens of perpetual bliss:12 that [will be] the triumph supreme!
  - Mohammad Asad

For this rendering of 'adn, see note [45] on 38:50 .

He will forgive you your sins and admit you to gardens beneath which rivers flow, and will lodge you in beautiful mansions in the gardens of Eden, which will be a supreme achievement.
  - Muhammad Farooq-i-Azam Malik
He will forgive your sins, and admit you into Gardens under which rivers flow, and 'house you in' splendid homes in the Gardens of Eternity. That is the ultimate triumph.
  - Mustafa Khattab
He will forgive you your sins and bring you into Gardens underneath which rivers flow, and pleasant dwellings in Gardens of Eden. That is the supreme triumph.
  - Marmaduke Pickthall
He will forgive you your sins and admit you to Gardens beneath which rivers flow and to beautiful mansions in Gardens of Eternity: that is indeed the supreme Achievement.
  - Abdullah Yusuf Ali

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61:13
وَأُخْرَىٰ تُحِبُّونَهَا ۖ نَصْرٌ مِّنَ ٱللَّهِ وَفَتْحٌ قَرِيبٌ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ Waokhr a tu h ibboonah a na s run mina All a hi wafat h un qarreebun wabashshiri almumineen a
And [withal, He will grant you] yet another thing that you dearly love: succour from God [in this world], and a victory soon to come:13 and [thereof, O Prophet,] give thou a glad tiding to all who believe.
  - Mohammad Asad

Some of the commentators see in this promise of victory a prediction of actual, warlike conquests by the Muslims. It is, however, much more probable that it relates to a spiritual victory of the Qur'anic message, and its spread among people who had not previously understood it.

And yet another blessing which you love: help from Allah and a speedy victory. So O Prophet, give this good news to the believers.
  - Muhammad Farooq-i-Azam Malik
'He will also give you' another favour that you long for: help from Allah and an imminent victory. 'So' give good news 'O Prophet' to the believers.
  - Mustafa Khattab
And (He will give you) another blessing which ye love: help from Allah and present victory. Give good tidings (O Muhammad) to believers.
  - Marmaduke Pickthall
And another (favor will He bestow) which ye do love help from Allah and a speedy victory: so give the Glad Tidings to the Believers. 5445
  - Abdullah Yusuf Ali

The supreme Achievement has already been mentioned viz.; the Gardens of Eternity with Allah. But lest that seem too remote or abstract for the understanding of men not strong in faith, another good news is mentioned which the men who first heard this Message could at once understand and appreciate-"which ye do love": viz.: Help and Victory. For all striving in a righteous Cause we get Allah's help: and however much the odds against us may be, we are sure of victory with Allah's help. But all life is a striving or struggle,-the spiritual life even more than any other; and the final victory there is the same as the Garden of Eternity.

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61:14
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوٓا۟ أَنصَارَ ٱللَّهِ كَمَا قَالَ عِيسَى ٱبْنُ مَرْيَمَ لِلْحَوَارِيِّـۧنَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ ۖ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ۖ فَـَٔامَنَت طَّآئِفَةٌ مِّنۢ بَنِىٓ إِسْرَٰٓءِيلَ وَكَفَرَت طَّآئِفَةٌ ۖ فَأَيَّدْنَا ٱلَّذِينَ ءَامَنُوا۟ عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُوا۟ ظَـٰهِرِينَ Y a ayyuh a alla th eena a manoo koonoo an sa ra All a hi kam a q a la AAees a ibnu maryama lil h aw a riyyeena man an sa ree il a All a hi q a la al h aw a riyyoona na h nu an sa ru All a hi fa a manat ta ifatun min banee isr a eela wakafarat ta ifatun faayyadn a alla th eena a manoo AAal a AAaduwwihim faa s ba h oo th a hireen a
O YOU who have attained to faith! Be helpers [in the cause of God - even as Jesus, the son of Mary, said unto the white-garbed ones,14 "Who will be my helpers in God's cause?" - whereupon the white-garbed [disciples] replied, "We shall be [thy] helpers [in the cause] of God!" And so [it happened that] some of the children of Israel came to believe [in the apostleship of Jesus], whereas others denied the truth.15 But [now] We have given strength against their foes unto those who have [truly] attained to faith:16 and they have become the ones that shall prevail.
  - Mohammad Asad

For this rendering of al-hawariyyun, see surah {3}, note [42].

I.e., some of them recognized him as a prophet - and, therefore, as no more than a created, human being - whereas others denied this truth in the course of time by regarding him as "the son of God" - and, therefore, as "God incarnate" - while still others rejected him and his message altogether. The fact that the earliest followers of Jesus regarded him as purely human is evident from the many theological controversies which persisted during the first three or four centuries of the Christian era. Thus, some renowned theologians, like Theodotus of Byzantium, who lived towards the end of the second century, and his followers - among them Paul of Samosata, Bishop of Antioch in the year 260 - maintained that the "sonship of God" mentioned in the then-existing texts of the Gospels was purely symbolic, denoting no more than that Jesus was a human being exalted by God. The originally widespread teachings of Bishop Arius (280-326) centred in the concept of Jesus as a mortal man chosen by God for a specific task, and in the concept of God as absolutely One, unknowable, and separate from every created being; this doctrine, however, was ultimately condemned by the Councils of Nicaea (325) and Constantinople (381), and gradually ceased to have any influence on the Christian masses.

I.e., all who truly believe in Jesus as God's Apostle and, thus, as a forerunner of the Last Prophet, Muhammad, whose message confirms and expands the true message of Jesus.

O believers! Be the helpers of Allah, just as Isa (Jesus) the son of Maryam said to his disciples: "Who will be my helper in the cause of Allah?" And the disciples responded: "We will be your helpers in the cause of Allah." Then a group from the children of Israel believed in him (Isa) and another group disbelieved. We aided the believers against their enemies, so they became victorious.
  - Muhammad Farooq-i-Azam Malik
O believers! Stand up for Allah, as Jesus, son of Mary, asked the disciples, 'Who will stand up with me for Allah?' The disciples replied, 'We will stand up for Allah.' Then a group from the Children of Israel believed while another disbelieved. We then supported the believers against their enemies, so they prevailed.
  - Mustafa Khattab
O ye who believe! Be Allah's helpers, even as Jesus son of Mary said unto the disciples: Who are my helpers for Allah? They said: We are Allah's helpers. And a party of the Children of Israel believed, while a party disbelieved. Then We strengthened those who believed against their foe, and they became the uppermost.
  - Marmaduke Pickthall
O ye who believe! be ye helpers of Allah: as said Jesus the son of Mary to the Disciples "Who will be my helpers to (the work of) Allah?" Said the Disciples "We are Allah's helpers!" Then a portion of the Children of Israel believed and a portion disbelieved: but We gave power to those who believed against their enemies and they became the ones that prevailed. 5446 5447 5448
  - Abdullah Yusuf Ali

If we seek Allah's help, we must first help Allah's Cause, i.e., dedicate ourselves to Him entirely and without reserve. This was also the teaching of Jesus, as mentioned in this verse.

See iii. 52, and n. 392; and for the Biblical reference, see the last note. The names of the twelve Disciples will be found in Matt. x. 2-4.

A portion of the Children of Israel-the one that really cared for Truth-believed in Jesus and followed his guidance. But the greater portion of them were hard hearted, and remained in their beaten track of formalism and false racial pride. The majority seemed at first to have the upper hand when they thought they had crucified Jesus and killed his Message. But they were soon brought to their senses. Jerusalem was destroyed by Titus in A.D. 70 and the Jews have been scattered ever since. "The Wandering Jew" has become a bye-word in many literatures. On the other hand, those who followed Jesus permeated the Roman Empire, brought many new races within their circle, and through the Roman Empire, Christianity became the predominant religion of the world until the advent of Islam. So is it promised to the people of Islam: they must prevail if they adhere to the Truth. Badr (A.H. 2) was a landmark against Pagan Arabia; Qadisiya (A.H. 14) and Madain (A.H. 16) against the might of Persia: Yarmuk (A.H. 15) against the might of the Byzantine Empire in Christian Syria; and Heliopolis (A.H. 19) against the same Empire in Christian Egypt and Africa. These were symbols in external events. The moral and spiritual landmarks are less tangible, and more gradual, but none the less real. Mark how the arrogance and power of Priesthood have been quelled; how superstition and a belief in blind Fate have been checked; how the freedom of human individuals has been reconciled with the sanctity of marriage in the law of Divorce; how the civil position of women has been raised; how temperance and sobriety have been identified with religion; what impetus has been given to knowledge and experimental science; and how economic reconstruction has been pioneered by rational schemes for the expenditure and distribution of wealth.

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