Surah 61. As-Saff

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

All that is in the heavens and all that is in the earth glorifieth Allah, and He is the Mighty, the Wise.

  - Marmaduke Pickthall

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 ye who believe! why say ye that which ye do not?

  - Marmaduke Pickthall

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

It is most hateful in the sight of Allah that ye say that which ye do not.

  - Marmaduke Pickthall

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

Lo! Allah loveth those who battle for His cause in ranks, as if they were a solid structure.

  - Marmaduke Pickthall

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

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 [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 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 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

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

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

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

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 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

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 ye who believe! Shall I show you a commerce that will save you from a painful doom?

  - Marmaduke Pickthall

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

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

[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 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

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

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

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 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