CHAPTER 61: AS-SAFF (THE RANKS)

It was revealed in the Medina period. It consists of 14 verses. It takes its name from the word "saff" mentioned in the fourth verse of the surah, which means "to line up in the face of truth." The surah focuses on believing and striving for this cause. (H. T. FEYIZLI, 1/548)

In the name of Allah, the Most Gracious, the Most Merciful.

61/1-4 WHY DO YOU SAY WHAT YOU DO NOT DO?

Translation

1- Whatever is in the heavens and whatever is on the earth glorifies Allah. And He is the Almighty, the Wise.

2- O you who have believed! Why do you say what you do not do?

3- Most hateful it is in the sight of Allah that you say what you do not do.

4- Indeed, Allah loves those who fight in His cause in a row as though they are a structure joined firmly (with lead).

Commentary

(1) ‘Whatever is in the heavens and whatever is on the earth glorifies Allah. And He is the Almighty, the Wise.’ The term tasbih briefly means, on one hand, that conscious beings voluntarily demonstrate through words and actions that Allah the Exalted is far removed from all kinds of deficiencies (tenzih), and on the other hand, it means that all beings in the universe necessarily submit to divine laws and confess His sovereignty. (QUR’AN WAY, 5/331)

(2, 3) ‘O you who have believed! Why do you say what you do not do?’ ‘Most hateful it is in the sight of Allah that you say what you do not do.’ A reason for the revelation of these verses is mentioned as follows: Before Jihad became obligatory, a group of believers had said, "If only Allah the Exalted would inform us of the deed He loves most so that we could do it!" Then Allah informed His Prophet that the deeds He loves most are to believe in a perfect sense, and then to fight against those who oppose this faith. However, when war became obligatory, it felt difficult for them. Thereupon, the Almighty Allah revealed the verse, "O you who have believed! Why do you say what you do not—or cannot—do?" (Saff, 61/2). (From Râzi; O. CELIK, 5/110, 111)

The question in the verse (...) means "do not say things you cannot do." For a person to say what they cannot do is a false declaration. Such behavior does not befit those who possess faith. A believer is obliged to keep their word given to Allah and to people, to be truthful, to fulfill their promises, and to abide by the contracts they have made. The Almighty Allah wants promises to be kept and contracts to be followed with verses meaning, "O believers! Fulfill the contracts." (5/1), "Let them fulfill their vows." (22/29), and "Fulfill the covenant, for indeed the covenant is a responsibility." (17/44); and He describes those who keep their word and abide by their covenants as truthful, God-fearing (muttaqi), good, and wise. (I. KARAGOZ, 8/6)

With this command, the Almighty Allah rejects the attitude of those who make a promise or say something but do not fulfill it. For this reason, the scholars of the Salaf (early generations) who said that a given word must definitely be fulfilled have cited this verse as evidence. (...) Again, these scholars cite as evidence from the Sunnah the following hadith which is established in Bukhari and Muslim: The Messenger of Allah (pbuh) said: "The signs of a hypocrite are three: when he promises, he breaks it; when he speaks, he lies; and when he is entrusted with something, he betrays it." (From Ibn Kesir; S. HAWWA, 15/71)

According to a narration from Abdullah ibn Salam, this verse is related to vows (adak). This verse is the evidence for the obligation (wajib) of fulfilling a legitimate vow. (H. DONDUREN, 2/886)

A vow is a person's promise to Allah to perform an act of worship of the type of fard (obligatory) or wajib, even though they are not religiously required to do so. A vow can be interpreted as an individual voluntarily taking on certain religious obligations in order to achieve what they desire, to avoid what they fear, and to ensure Allah's help and support. (...) For a vow to be religiously valid, the person making the vow must be sane, have reached the age of puberty, and be a Muslim. Furthermore, the thing vowed must be actually possible and religiously acceptable and legitimate; it must be from the types of fard or wajib worship such as prayer, fasting, pilgrimage, sacrifice, or charity. Vows made in the form of lighting candles at tombs, tying rags, slaughtering a rooster, or distributing candy and halva are invalid. It is wajib to fulfill a vow made in accordance with its conditions. (DICTIOANRY OF RELIGIOUS CONCEPTS, 1/5)

(4) ‘Indeed, Allah loves those who fight in His cause in a row as though they are a structure joined firmly (with lead).’ From this verse, it is primarily understood that believers can only gain Allah's pleasure when they risk the danger of sacrificing their lives. Furthermore, it is emphasized that Allah approves only of an army that possesses these three qualities: (a) Consisting of soldiers who are faithful and have realized the consciousness of fighting in the way of Allah, (b) Fighting not in a scattered manner but in disciplined and regular ranks, (c) Resisting the enemy like walls welded with lead (in a firm and unshakable manner). (MAWDUDI, 6/240)

The ruling for performing Jihad is, by consensus, a communal obligation (fard al-kifaya) for those who are capable. When some of the Muslims perform it, it falls from the others. However, when the necessity of a general war arises, it is an individual obligation (fard al-ayn) without disagreement. This verse warns against acting sluggishly toward war and encourages racing and rushing to battle. (I. H. BURSEVI, 21/293)

Hadith: Imam Ahmad narrates... Abu Said al-Khudri (ra) said: The Messenger of Allah (pbuh) said: "There are three types of people at whom Allah laughs (approvingly) because of their situations: the person who stands for prayer at night, the congregation when they form ranks for prayer, and the mujahideen when they line up in ranks for battle." This was also narrated by Ibn Majah. (S. HAWWA, 15/72)

61/5-6 MOSES (AS) SAID TO HIS PEOPLE: WHY DO YOU HURT ME?

Translation

5- And [remember] when Moses said to his people, "O my people, why do you harm me while you certainly know that I am the messenger of Allah to you?" And when they deviated, Allah caused their hearts to deviate. And Allah does not guide the defiantly disobedient people.

6- And [remember] 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 (the promised messenger) came to them with clear evidences, they said, "This is obvious magic."

Commentary

(5) ‘And [remember] when Moses said to his people, 'O my people, why do you harm me while you certainly know that I am the messenger of Allah to you?'‘ The Children of Israel harassed Prophet Moses (as) in various ways. Their desire to see Allah (Baqarah 2/255), their taking the calf as a god (A'raf 7/138), their staying back from war and saying, ‘Go, you and your Lord, and fight; indeed, we are sitting right here’ (Ma'idah 5/24), and their making certain slanders regarding his health (Ahzab 33/68) are just a few examples. By reminding of these, Muslims are asked not to make the same mistakes against our Prophet (pbuh). If they make a mistake in this regard, a warning is given that their end will be like theirs. (O. CELIK, 5/113)

‘And when they deviated, Allah caused their hearts to deviate. And Allah does not guide the defiantly disobedient people.’ That is, it is not Allah's sunnah (divine way) to forcibly put someone who insists on walking the path of deviation onto the right path, or to forcibly give guidance to someone who persists in rebelling. From this determination, it is clearly understood that Allah is not the primary cause of an individual or society falling into misguidance. On the contrary, people enter misguided paths of their own accord. However, it is Allah's sunnah to give the opportunity to a person who chooses misguidance to make that choice and walk in the path they have chosen. Because Allah has given man the freedom of will/choice. Thereafter, it is up to each individual or society to decide whether to obey their Lord, Allah, or not, and to choose the right or the misguided path for themselves. There is no compulsion from Allah in this matter. (MAWDUDI, 6/241)

(6) ‘And [remember] 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.'‘ Prophet Jesus (as) means to say: ‘I have not brought a new, strange, or rare religion. Prophet Moses had also brought this religion before. I came not to deny the Torah, but on the contrary, to confirm it. (...) I came into the world to confirm the glad tidings given by the Torah regarding the coming of Ahmed, the Messenger of Allah. I also announce His coming.’ (MAWDUDI, 6/242)

Prophet Jesus gave the good news that a prophet named ‘Ahmad’ would come after him. Ahmad means "the person who praises Allah the most" or "the most praised one" due to the beauty of his character, or "the one most extolled" among servants. This prophet whom Prophet Jesus heralded is Prophet Muhammad (pbuh). For one of His names is Ahmad. Indeed, it is stated in a hadith: ‘I have five names: I am Muhammad, I am Ahmad, I am al-Mahi (the Eraser) by whom Allah wipes out disbelief. I am al-Hashir (the Gatherer) at whose feet the people will be gathered, and I am al-Aqib (the Last).’ (From Bukhari and Muvatta; O. CELIK, 5/114)

‘But when he (the promised messenger) came to them with clear evidences, they said, 'This is obvious magic.'‘ The existence of such people, along with their desires to end Islam, is one of the justifications for the legislation of war. (S. HAWWA, 15/62)

61/7-9 WHO COULD BE MORE UNJUST THAN ONE WHO INVENTED A LIE!

Translation

7- And who is more unjust than one who invents a lie about Allah while he is being invited to Islam? And Allah does not guide the wrongdoing people.

8- They intend to extinguish the light of Allah with their mouths, but Allah will perfect His light (the religion of Islam), although the disbelievers dislike it.

9- It is He who has sent His Messenger with guidance (the Quran) and the religion of truth (Islam) to manifest it over all religions, although the polytheists dislike it.

Commentary

(7) ‘And who is more unjust than one who invents a lie about Allah while he is being invited to Islam?’ That is, accusing a true prophet of being an impostor is a great injustice in itself. But they do not stop there; while that prophet calls them to the servitude of Allah, they reject this call and resort to every means—slander, lies, deception, and every possible trick—to prevent his invitation. (MAWDUDI, 6/257)

‘And Allah does not guide the wrongdoing people.’ Because it is His divine way (sunnah) not to grant guidance to those who do not deserve it due to their sinfulness. In the face of such an extremely unjust attitude, the solution is struggle (jihad), so that we do not give the opportunity for disbelief and oppression to gain superiority and dominance. (S. HAWWA, 15/62)

He does not guide the wrongdoers to the right path and does not make them successful in their desires. Therefore, such people do not follow the right word and do not accept Islam. Ultimately, they must suffer the punishment for the injustices they have committed. Thus, the wrongdoings and tyranny of such slandering oppressors are among the reasons that necessitate the believers to prepare for war in the way of Allah and make fighting in that way a beloved deed in the sight of Allah. (ELMALILI, 8/17)

(8) ‘They intend to extinguish the light of Allah with their mouths.’ Ibn Kesir says: "That is, they try to eliminate and reject the truth with falsehood. The example of their attitude is like someone who wants to extinguish the light of the sun by blowing with their mouth. Just as such a thing is impossible, what they want to do is also impossible." (S. HAWWA, 15/63)

‘But Allah will perfect His light (bring it to its goal), although the disbelievers dislike it.’ Nesafi says: "He will complete the truth and bring it to its ultimate point." In response to the disbelievers' desire to extinguish the light of Islam, the Almighty Allah has legislated fighting as the only solution. However, we do not force anyone to enter Islam. (S. HAWWA, 15/63)

This glad tiding carries a unique importance as it came during a period when Islam was limited only to Medina, the number of Muslims did not exceed a few thousand, the disbelievers were determined to destroy this religion, and the confidence of the Muslims—who had suffered a defeat at Uhud—was shaken. Under these conditions, Allah the Exalted heralded that the light of Islam would not be extinguished, but on the contrary, would shine even brighter and spread to the whole world; and this glad tiding has been realized exactly. (O. CELIK 5/115)

In today's world, some people, organizations, and state officials are striving to extinguish the light of the Quran through many means—political, economic, intellectual, educational, press and publication, media, television, radio, and the like—to move the rulings of the Quran out of life, to make its rulings unenforceable, and to turn it into just a reading book. In the face of this, it is a requirement of their faith for Muslims to struggle using the same methods, and for every Muslim to strive to implement and have every ruling of the Quran implemented. (I. KARAGOZ, 8/13)

(9) ‘It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religions, although the polytheists dislike it.’ Therefore, struggle is inevitable to manifest the religion of guidance and truth over misguidance and falsehood, and to rub the noses of the followers of misguidance and falsehood in the dirt. However, we do not force anyone to enter Islam. Again, there is a glad tiding for the ummah in this verse. Likewise, as the reason for the obligation of war is stated, there is also an encouragement for war. (S. HAWWA, 15/63-64)

61/10-13 SHALL I SHOW YOU A TRADE THAT WILL SAVE YOU FROM PUNISHMENT?

Translation

10- O you who have believed! Shall I show you a trade (form) that will save you from a painful punishment?

11- You believe in Allah and His Messenger and strive in the cause of Allah (to be saved from servitude to men and for Islam to prevail in life) with your wealth and your lives. That is better for you, if you should know.

12- (If you do so, Allah) will forgive your sins and admit you into gardens beneath which rivers flow and pleasant dwellings in gardens of perpetual residence (Adn). That is the great attainment and happiness.

13- And [He will give you] another thing which you love: victory from Allah and an imminent conquest. And give good tidings (of Allah's help, pleasure, and paradise) to the believers.

Commentary

(10) ‘O you who have believed! Shall I show you a trade (form) that will save you from a painful punishment?’ Trade, in short, is an individual's achievement of profit by putting forth their wealth, time, labor, mind, and talents. In this regard, faith and striving in the way of Allah are likened to trade. That is: "Spend your energy, all your mental and physical talents in this way so that you may obtain the profit." (MAWDUDI, 6/259)

(11) ‘You believe in Allah and His Messenger,’ When the believers are addressed with "believe," this is a command in the sense of "act like sincere believers, do not let it remain in words, and be ready to make every kind of sacrifice for your faith." (MAWDUDI, 6/259)

The informative sentence ‘You believe in Allah and His Messenger’ is a command in the sense of "believe." The invitation to faith being made with an informative sentence rather than an imperative one is to signify that faith in Allah and the Prophet cannot be abandoned. The fact that the verbs "yaghfir lakum" (He will forgive you) appear in the jussive form is evidence that the informative sentence carries a command meaning. Saying "believe in Allah and the Prophet" means persevere in your faith and live as believers until you die. (I. KARAGOZ, 8/17)

‘and strive in the cause of Allah with your wealth and your lives.’ Nesafi says: "It is as if they asked: 'How shall we do it?' and He answers: 'Believe in Allah and His Prophet...'" According to Sibawayh, the meaning is "believe, strive." (S. HAWWA, 15/65)

The informative sentence ‘You strive in the way of Allah with your wealth and your lives’ is an "indirect command" in the sense of "strive." The term "the way of Allah" mentioned in this sentence refers to the true religion, Islam. Striving (jihad) means following the commands and prohibitions of the religion, struggling against the carnal soul (nafs) against harams and sins, working for Islam to be known, recognized, lived, and exalted, and fighting its enemies in the way of Allah when necessary. (I. KARAGOZ, 8/17)

‘If you should know,’ that is, if you truly possess knowledge, ‘this"’—meaning the aforementioned faith and striving—is "much better for you" than worldly trade, working and toiling for it, and coming and going only for its sake. (S. HAWWA, 15/65, 66)

(12, 13) ‘(If you do so, Allah) will forgive your sins and admit you into gardens beneath which rivers flow and pleasant dwellings in gardens of perpetual residence (Adn). That is the great attainment and happiness.’ ‘And another thing which you love: victory from Allah and an imminent conquest. (O Messenger!) Give good tidings to the believers!’ Two rewards are heralded to those who strive in the way of Allah with their wealth and lives: First, the reward of the hereafter: These are the forgiveness of sins, reaching gardens with rivers flowing through them, and settling in very pleasant and beautiful palaces and villas in the Gardens of Adn, the place of infinite blessings and eternal happiness. Second, Allah's help and an imminent conquest. What is meant by "imminent conquest" could be the Treaty of Hudaybiyyah heralded for the noble companions, the conquest of Mecca, the spoils of war that Allah would grant to the Muslims, and later the conquest of the Byzantine and Persian lands, etc. Indeed, in Surah al-Fath revealed after this surah, it is reported to the Messenger of Allah (pbuh) that "a clear conquest was given" (Fath 48/1). This conquest is mostly interpreted as the Treaty of Hudaybiyyah. Again, in that surah, "fath-i karib," meaning a near conquest, and spoils are also pointed out. (O. CELIK, 5/117)

(..) Almighty Allah helped the believers in battles; the number of Muslims, which started with a few people, reached billions; Muslims established many large and small states and created civilizations. Allah's help is possible through believing, striving, and being patient; and patience is possible only with Allah's permission. (I. KARAGOZ, 8/20)

The word ‘fawz / attainment (salvation)’ mentioned in the 12th verse means achieving what is desired and sought, to succeed. If a person believes according to its conditions, performs righteous deeds, refrains from disobeying Allah, strives in the way of Allah with their wealth and life, lives as a believer, and dies as a believer, they reach Allah's forgiveness and enter His paradise. This is truly attaining salvation, peace, and happiness. (I. KARAGOZ, 8/20)

61/14 THE HELPERS OF ALLAH

Translation

14- O you who have believed! Be supporters of Allah. As when Jesus, the son of Mary, said to the disciples, "Who are my supporters for Allah?" and the disciples said, "We are supporters of Allah." (O believers! You say the same.) Then a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant.

Commentary

(14) ‘O you who have believed! Be supporters of (the religion of) Allah. As when Jesus, the son of Mary, said to the disciples: 'Who will be my supporters in (the cause of) Allah?'‘ Ibn Kesir says: "Allah the Almighty commands His believing servants to be supporters of Allah's religion in all their states, words, actions, with their lives and their wealth. He commands them to accept the call of Allah and His Messenger just as the disciples accepted the call of Prophet Jesus when he said, 'Who are my supporters on the path leading to Allah?'" (S. HAWWA, 15/68)

A believer (helps the religion of Allah by) working on learning Allah's Book and the Prophet's Sunnah, complying with His commands and prohibitions, commanding good and forbidding evil—that is, performing the duty of explaining Islam. By building structures such as mosques, Quran courses, education centers, schools, student dormitories, and hospitals; by publishing books with religious content; by striving for Islam to prevail in life and struggling against the enemies of religion, one helps Allah's religion and His Prophet. (I. KARAGOZ, 8/21)

‘The disciples said: 'We are the supporters of Allah.'‘ Nesafi says: "The disciples were his most elite people. These were the first people to believe in him, and they were twelve people. A person's 'disciple' (havari) means his elite and devoted man." (S. HAWWA, 15/68)

‘Then a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant.’ Those who believed prevailed and rose above their enemies, the disbelievers. So you too, believe in Allah's warnings and commands, and in the aforementioned invitations of the Messenger of Allah, and work by striving in the way of Allah to help the True Religion, just as the disciples worked. If you become Allah's supporters, you will prevail over all enemies and reach the good news mentioned with the promise "to manifest it over all religions" (Saff 61/9). Indeed, the companions of Muhammad worked in that way; before long, they defeated the polytheists and the Christians. They made the True Religion dominant and brought it to such a superior position that the whole world still remembers that dazzling victory of Islam and the taste of righteousness and justice of a Caliphate of Umar with infinite wonder and longing, like an unattainable hope. However, this command and commitment is not only for them; as can be understood from the general meaning of the address "O you who have believed! Be supporters of Allah," it is a promise and a glad tiding covering all believers who will act in that manner at all times. Therefore, if those who are not supporters of Allah are deprived of His help and dragged backward, they should seek the reason for this not in the True Religion, but in their own sins. In short, "If you help (the religion of) Allah, He will help you." (ELMALILI, 8/27)