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(As-Saff)
[61:1]
All that is in the heavens and all that is in the earth glorifies God, that is to say, [everything] proclaims His
transcendence (the l
ā
m [of li’Ll
ā
hi] is extra, and m
ā
has been used instead of min in order to indicate the
predominance [of non-rational creatures]) and He is the Mighty, in His kingdom, the Wise, in His actions.
[61:2]
O you who believe, why do you say, in demanding [to participate in] the struggle, what you do not do?, for
you retreated at Uhud.
[61:3]
It is greatly loathsome (maqtan is for specification) to God that you say (an taq
ū
l
ū
constitutes the agent of
[the verb] kabura, ‘it is great[ly]’) what you do not do.
[61:4]
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Indeed God loves, He assists and honours, those who fight for His cause in ranks (saffan is a circumstantial
qualifier, in other words [understand it as] s
ā
ff
ī
na), as if they were a solid structure, with all of its parts
compacted together, firm.
[61:5]
And, mention, when Moses said to his people, ‘O my people, why do you harm me — [for] they had said
that he had a hernia in his testicles, which he did not have, and they denied him — when certainly (qad is
for confirmation) you know that I am the messenger of God to you?’ (ann
ī
ras
ū
lu’Ll
ā
hi ilaykum: this
sentence is a circumstantial qualifier) and [when you know that] messengers ought to be respected. So
when they deviated, when they swerved away from the truth by harming him, God caused their hearts to
deviate: He turned them away from guidance, in accordance to what He had preordained since pre-eternity,
and God does not guide the immoral folk, those who, in His knowledge, are disbelievers.
[61:6]
And, mention, when Jesus son of Mary said, ‘O Children of Israel — he did not say ‘O my people’ [as did
Moses] because he was not related to them in any way — I am indeed God’s messenger to you, confirming
what is before me of the Torah and bringing good tidings of a messenger who will come after me, whose
name is Ahmad.’ God, exalted be He, says: Yet when he brought them, [when] Ahmad brought the
disbelievers, the clear signs, the revelations and the indications, they said, ‘This, namely, what has been
brought, is manifest sorcery!’ (sihrun: a variant reading has s
ā
hirun, ‘a sorcerer’, meaning the one who has
brought them [is a manifest sorcerer]).
[61:7]
And who does — that is to say, none does — greater wrong than he who invents lies against God, by
ascribing a partner and a child to Him and describing His signs as being sorcery, when he is [actually] being
summoned to submission [to God]? And God does not guide the wrongdoing folk, the disbelieving [folk].
[61:8]
They desire to extinguish (li-yutfi’
ū
is in the subjunctive form because of an implicit an [sc. an yutfi’
ū
], the
l
ā
m being extra) the light of God, His Law and His proofs, with their mouths, with their sayings, that this is
sorcery, or poetry or soothsaying; but God will perfect, He will manifest, His light (mutimmun n
ū
rahu: some
have read this in the form of a genitive annextation, mutimmu n
ū
rihi) though the disbelievers be averse, to
this.
[61:9]
It is He Who has sent His Messenger with the guidance and the religion of truth, that He may make it
prevail, that He may raise it, over all [other] religions, [over] all the religions which oppose it, though the
disbelievers be averse, to this.
[61:10]
O you who believe, shall I show you a commerce that will deliver you (read tunj
ī
kum or tunajj
ī
kum) from a
painful chastisement? It is as if they had replied, ‘Yes’, so that He then says:
[61:11]
You should believe, you should maintain faith, in God and His Messenger and struggle for the cause of God
with your possessions and your lives. That is better for you, should you know, that it is better for you, then
do it.
[61:12]
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He will [then] forgive you (yaghfir is the response to an implied conditional, that is to say, ‘if you do this, He
will then forgive you’) your sins and admit you into gardens underneath which rivers flow and pleasant
dwellings in the Gardens of Eden, as a residence. That is the supreme triumph.
[61:13]
And, He will give you, another, grace, which you love: help from God and a victory near at hand. And give
good tidings to the believers, of assistance and victory.
[61:14]
O you who believe, be helpers of God, of His religion (a variant reading [of ans
ā
ran li’Ll
ā
hi] has the genitive
annexation ans
ā
ra’Ll
ā
hi) just as said (kam
ā
q
ā
la to the end [of the statement] means ‘just as the disciples
were so’, as is indicated by [what follows]) Jesus son of Mary to the disciples, ‘Who will be my helpers unto
God?’, that is to say, who [of you] will be helpers alongside me turning to help God? The disciples said, ‘We
will be God’s helpers!’ [These] al-haw
ā
riyy
ū
n [were] the intimates of Jesus, for they were the first to believe
in him. They were twelve men of pure white complexion (hawar); but it is also said that [their epithet
derives from the fact that] they were bleachers (qass
ā
r
ū
n) who bleached (yuhawwir
ū
na) clothes. So a group
of the Children of Israel believed, in Jesus, saying: ‘He is [indeed] the servant of God, [who has been] raised
to heaven’, while a group disbelieved, because they said that he was the son of God, whom He had raised
unto Himself. Thus the two groups waged war against one another. Then We strengthened those who
believed, of the two groups, against their enemy, the disbelieving groups, and so they became the
triumphant, the victors.
Medinese, consisting of 11 verses.
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