SURAH 61 Al-Saff (The Ranks)

Prologue

This surah seeks to establish two major themes which permeate its entire text. It also includes a number of secondary references which relate to those major themes.

The first aim of the surah is to establish in the conscience of every Muslim the fact that his religion is the final version of the divine system God has laid down for mankind. There were earlier versions, each suited for a particular period of human history. There were also experiences in the lives of earlier messengers and past communities that afforded much to reflect upon. All these have paved the way for this final version of the one divine faith. It incorporates God's final message for mankind, which He has willed to prevail over all other religions.
 
Hence, the surah mentions Moses' message, making it clear that his people caused him much grief and deviated from his message. They had gone astray and were no longer to be trustees of the divine faith: "Now when Moses spoke to his people, he said: My people! Why do you cause me grief when you know that I am a messenger God has sent to you? So, when they swerved from the right way God let their hearts swerve from the truth. God does not bestow His guidance upon evildoers." (Verse 5)

The surah then mentions Jesus' message to establish that Jesus was sent to carry on Moses' earlier message, confirming what was revealed before him of the Torah. He was also given the task of paving the way for the final message, giving news of the Messenger who was to carry it, and serving as a link between the first and the last divine religions. And also Jesus, the son of Mari said: Children of Israel! I am God's messenger to you, (sent] to confirm the Torah revealed before me, and to give news of a messenger that will come after me, whose name shall be Ahmad." (Verse 6) Hence, his task was to carry the trust of the divine faith after Moses and then to give it to the Messenger whose coming he announced.

It was always confirmed, according to God's knowledge and by His will, that these steps would eventually lead to a final and permanent version to establish God's faith in human life, and this by the final Messenger: "It is He who has sent His Messenger with guidance and the religion of truth, so that He may cause it to prevail over all other religions, however hateful this may be to the idolaters." (Verse 9)

This first clear purpose of the surah gives rise to its second purpose. When a Muslim is fully aware of this fact, knows the history of the divine faith and is aware of his share of it, he realizes the duties that this trust involves. Hence, he has a clear and sincere motive for striving to ensure that this faith prevails over all other religions, just as God wants it to do. There is no longer any vacillation in practically carrying out what one verbally has proposed to do. It is inappropriate for a believer to declare his intention to strive for God's cause but then to refrain from doing so. According to some reports, it appears that there were some cases of this sort. Hence, the surah starts with a proclamation that the entire universe and all that is in it unceasingly glorify God. "Believers! Why do you say what you do not do? Most loathsome is it in the sight of God that you say what you do not do! God loves indeed those who fight in His cause in solid ranks, as though they were a firm and compact building." (Verses 2-4)

In the middle of the surah, the believers are called upon to take part in the most profitable transaction that they could have in this life and in the life to come: "Believers! Shall I point out to you a bargain that will save you from grievous suffering? You are to believe in God and His Messenger,  AL-SAFF (The Ranks 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. He will forgive you your sins, and [in the lift to come] will admit you into gardens through which running waters flow, and into goodly mansions in the gardens of Eden. That is the supreme triumph! And [He will grant you] yet another thing that you dearly love: help from God and a victory soon to come. Give you the good news to the believers." (Verses 10-13)

The surd; ends with an appeal to the believers to be the helpers in furthering God's cause, just like Jesus' disciples who supported him when the Israelites continued to deny his message and were hostile towards him: "Believers! Be helpers [in the cause] of God; just as Jesus, the son of Mary, said to the disciples: "Who will be my helpers in God's cause?" The disciples said: "We shall be [your] helpers in God's cause." And so some of the Children of Israel came to believe whereas others denied the truth. But We have given those who believed strength over their enemy and they were the ones to prevail." (Verse 14)

These two purposes are very clear throughout the surah, taking up nearly all of its text. There only remains a denunciation of those who reject the final message, which is clearly linked to the two main themes. We see this clearly stated after Jesus gave the news of the impending appearance of the final Messenger, the Prophet Muhammad (peace be upon him): "But when he came to them with all evidence of the truth, they said 'This is plain sorcery' Who could be more wicked than one who invents a falsehood about God, when he is only being called upon to submit to Him? God does not bestow His guidance upon the wrongdoers. They aim to extinguish God's light with their mouths, but God will spread His light in all its fullness, however hateful this may be to the unbelievers."(Verses 6-8)

Thus, every Muslim is clear in his mind that his faith is the final version of the religion God wants to be established on earth. He realizes that the trust of this divine faith is given to him, and he knows that he is required to strive for God's cause as God wants. His line is clear, leaving no room for ambiguity, hesitation or faltering. The goal is well defined and the way to achieve it is made clear.

With this goal-defining directive we also have clear pointers to the nature of the moral code a Muslim must follow. A Muslim must demonstrate consistency between his conscience and his action. He cannot say one thing and then do another. His appearance must not fundamentally differ from what he conceals within himself. He must be consistent in all situations, dedicated in his service to God's cause, clear in both his intention and action, moving with steady steps, collaborating with his brothers so that the Muslim community is seen to be solid and firm like a building with strong foundations.
 

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.