بسم الله الرحمان الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
61:1 سبح لله ما فى السماوات وما فى الارض وهو العزيز الحكيم
61:1 Sabbaha lillahi ma fee alssamawatiwama fee al-ardi wahuwa alAAazeezu alhakeemu
61:1 Glorifying God is everything in the heavens and everything on the earth. He is the Noble, the Wise.
61:1 Glorifying God is everything in the heavens and everything on the earth. And He is the Noble, the Wise.
61:1 ALL THAT IS in the heavens and all that is on earth extols God's limitless glory: for He alone is almighty, truly wise!
61:1 Glorifying GOD is everything in the heavens and everything on earth. He is the Almighty, Most Wise.,
61:1 All things in the heavens and all things on earth are striving to manifest the glory of God and to fulfill His plan. For, He is the Almighty, the Wise.1
This is the 61st Surah of the Qur’an. It has 14 verses. A believer should say what he means, and mean what he says. And never promise what he does not or will not do.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
61:2 ياايها الذين ءامنوا لم تقولون ما لا تفعلون
61:2 Ya ayyuha allatheena amanoolima taqooloona ma la tafAAaloona
61:2 O you who acknowledge, why do you say what you do not do?
61:2 O you who believe, why do you say what you do not do?
61:2 O YOU who have attained to faith! Why do you say one thing and do another?1
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, then fall short of this determination.
61:2 O you who believe, why do you say what you do not do?,
61:2 O You who have chosen to be graced with belief! Why do you say what you do not do?
61:3 كبر مقتا عند الله ان تقولوا ما لا تفعلون
61:3 Kabura maqtan AAinda Allahi antaqooloo ma la tafAAaloona
61:3 It is most despicable with God that you would say what you do not do.
61:3 It is most despicable with God that you would say what you do not do.
61:3 Most loathsome is it in the sight of God that you say what you do not do!
61:3 Most abominable in the sight of GOD is that you say what you do not do.,
61:3 It is despicable in the Sight of God that you say what you do not do.
61:4 ان الله يحب الذين يقاتلون فى سبيله صفا كانهم بنيان مرصوص
61:4 Inna Allaha yuhibbu allatheenayuqatiloona fee sabeelihi saffan kaannahum bunyanunmarsoosun
Organized Fighters61:4 God loves those who fight in His cause as one column; they are like bricks in a wall.
61:4 God loves those who fight in His cause as one column; they are like bricks in a wall.
61:4 Verily, God loves [only] those who fight in His cause in [solid] ranks,2 as though they were a building firm and compact.
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.
61:4 GOD loves those who fight in His cause united in one column, like the bricks in one wall.,
61:5 واذ قال موسىا لقومه ياقوم لم تؤذوننى وقد تعلمون انى رسول الله اليكم فلما زاغوا ازاغ الله قلوبهم والله لا يهدى القوم الفاسقين
61:5 Wa-ith qala moosaliqawmihi ya qawmi lima tu/thoonanee waqadtaAAlamoona annee rasoolu Allahi ilaykum falamma zaghooazagha Allahu quloobahum waAllahu layahdee alqawma alfasiqeena
61:5 When Moses said to his people: "O my people, why do you harm me, while you know that I am God's messenger to you?" But when they deviated, God diverted their hearts. God does not guide the wicked people.
61:5 And when Moses said to his people: "O my people, why do you harm me, while you know that I am a messenger of God to you?" But when they deviated, God diverted their hearts. And God does not guide the wicked people.
61:5 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.
Sc., "by admitting that I speak in the name of God, and acting contrary to this you 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.
61:5 Recall that Moses said to his people, "O my people, why do you hurt me, even though you know that I am GOD's messenger to you?" When they deviated, GOD diverted their hearts. For GOD does not guide the wicked people.,
61:5 (The people of Moses frequently said what they did not do, so) Moses had to tell them, “O My people! Why do you hurt me, even though you know that I am God’s Messenger to you?” But when they kept deviating, God let their hearts deviate. God does not guide those who keep drifting away from their word.3
Faasiq = One who drifts away - from? - depends on the context. 61:3
61:6 واذ قال عيسى ابن مريم يابنى اسراءيل انى رسول الله اليكم مصدقا لما بين يدى من التورىاة ومبشرا برسول ياتى من بعدى اسمه احمد فلما جاءهم بالبينات قالوا هاذا سحر مبين
61:6 Wa-ith qala AAeesa ibnumaryama ya banee isra-eela innee rasoolu Allahiilaykum musaddiqan lima bayna yadayya mina alttawratiwamubashshiran birasoolin ya/tee min baAAdee ismuhu ahmadufalamma jaahum bialbayyinati qaloohatha sihrun mubeenun
The Messenger after Jesus61:6 When Jesus, son of Mary, said, "O children of Israel, I am God's messenger to you, authenticating what is present with me of the Torah and bringing good news of a messenger to come after me whose name will be ‘most acclaimed.'" But when he showed them the clear proofs, they said, ‘This is clearly magic.'1
The word ahmad is an adjective meaning "most acclaimed" or "most celebrated." Traditional sources consider it a proper name for Muhammed. This contradicts historical facts. The name of the prophet that came after Jesus was Muhammed, which is used in the Quran four times. Centuries after the departure of Muhammed, Muhammed-worshipers fabricated 99 names, including Ahmad, for Muhammed, in order to compete with the attributes of God. They could not accept one God having so many beautiful attributes, with their second god having only one attribute, Muhammed. They included many divine attributes, such as, "The First, The Last, The Judge.." in their list for Muhammed. Furthermore, we do not find the word Ahmad in the Bible. Rather we see the translation of the Greek adjective, "paracletos".
"And I will pray the Father, and he shall give you another Comforter/Counselor (paracletus), that he may abide with you for ever" (John 14:16 ). Also, see John 14:26 ; 15:26 16:7.
Jesus predicted the coming of another prophet. The one whose coming was foretold by Jesus is mentioned as "Paracletos" or "Periclytos" in Greek manuscripts. Paracletos means advocate, comforter, or counselor. Periclytos, on the other hand, means "admirable one" (in Arabic ahmad). The "spirit" here, does not mean other than human. There are cases where the word "spirit" is used for humans (2 Thessalonians 2:2 ; 1 John 4:1-3 ).
If indeed Jesus had prophesied the proper name of the prophet after him, this prophecy would have gotten the attention of almost every one of his supporters. Furthermore, we would see many people among his supporters and later Christians giving the name Ahmad to their sons, hoping that their sons would fulfill the prophecy. But, we do not even see a single Christian named Ahmad. Therefore, the Aramaic or Hebrew equivalent of this word did not become a name. However, the name Muhammed sharing the same root and similar meaning with the word ahmad is instructive.
Bible-thumpers assert that there are more than two thousand prophecies foretelling the coming of the Messiah in the Old Testament. Evidently, this is a preposterous claim. But, an impartial reader will find several clear prophecies. Then, the reader may ask, "What is wrong with Jews? Why don't they see those plain prophecies in their book?"
Obviously, this problem is not peculiar to Jews. Whenever a new messenger comes, the bigoted religious people reject them in the name of previous messengers. For instance, Egyptians rejected Moses by claiming that Joseph was the last messenger (40:28). Jews rejected (J)esu(s) when he started his mission. Those who started worshiping Muhammed too claimed Muhammed to be the last messenger, in contradiction to the Quran (3:81). Christians were and are not different.
The Old Testament in Deuteronomy 18:18 prophesies the coming of Muhammed, since he was more like Moses and came from among the Arabs, the brethren of the Children of Israel.
"I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him." (Deuteronomy 18:18 ).
Christians try hard to use 18:18 as a prophecy about Jesus, but their fictional "son of God" who "died for the sins of the world" is not like Moses; neither is his miraculous birth, his marital status, nor his political power. However when we compare, we see that Muhammed is much more like Moses than Jesus was. Besides, the Biblical prophecy does not say "among themselves" or "among Children of Israel," but "among their brethren." The word brethren is directly used by the Old Testament to describe the relationship between the family of Isaac and the family of Ishmael (See Genesis 16:12 ; 25:18).
The New Testament too contains some clues regarding the coming prophet, other than the Messiah. John 1:19-25 lists the expected three persons: Christ, Elijah, and That Prophet. These verses, if they are not a fabrication of John, provide us with clues that Jewish people were expecting a "prophet" besides Christ, a prophet that had been prophesied in Deuteronomy 18:18 . It is not a surprise that some Christian scholars are using their famous formula, in order to hide this obvious Biblical fact: "Christ + Elijah + That Prophet = Jesus." This is Trinity in Trinity or Pandora's Trinity.
61:6 And when Jesus, son of Mary, said: "O children of Israel, I am a messenger of God to you, authenticating what is between my hands of the Torah and bringing good news of a messenger to come after me whose name will be 'most acclaimed.'" But when he showed them the clear proofs, they said: "This is clearly magic"
61:6 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
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 and the corresponding note 12).
Messenger After Jesus61:6 Recall that Jesus, son of Mary, said, "O Children of Israel, I am GOD's messenger to you, confirming the Torah and bringing good news of a messenger to come after me whose name will be even more praised (Ahmad)." Then, when he showed them the clear proofs, they said, "This is profound magic.",
61:6 (The same happened when) Jesus son of Mary said, “O Children of Israel! I am a Messenger of God to you. I confirm (the truth in) the Torah, and give you the good news of a Messenger to come after me whose name will be Ahmad (The praised One).” But when he has come to them with self-evident truth, they say, “This is obvious magic (a spellbinding utterance).”4
61:7 ومن اظلم ممن افترىا على الله الكذب وهو يدعىا الى الاسلام والله لا يهدى القوم الظالمين
61:7 Waman athlamu mimmani iftaraAAala Allahi alkathiba wahuwa yudAAaila al-islami waAllahu layahdee alqawma alththalimeena
61:7 Who is more evil than one who fabricates lies about God, while he is being invited to peacefully surrender? God does not guide the evil people.
61:7 And who is more evil than he who invents lies about God, while he is being invited to submission? And God does not guide the wicked people.
61:7 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 evil-doing folk.
61:7 Who is more evil than one who fabricates lies about GOD, and he is being invited to Submission? GOD does not guide the evil people.,
61:7 Who does greater wrong than he who invents a lie against God when he is invited to Islam? God does not guide the wrongdoers.5
Zaalimeen = Those who relegate the truth = Oppressors = Those who displace something from its rightful place = Violators of human rights = Wrongdoers = Those who disregard moral Values
61:8 يريدون ليطفوا نور الله بافواههم والله متم نوره ولو كره الكافرون
61:8 Yureedoona liyutfi-oo noora Allahibi-afwahihim waAllahu mutimmu noorihi walawkariha alkafiroona
61:8 They wish to put out God's light with their mouths. But God will continue with His light, even if the ingrates dislike it.
61:8 They want to extinguish the light of God with their mouths. But God will continue with His light, even if the rejecters hate it.
61:8 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
Lit., "with their mouths" - i.e., by describing God's message as "nothing but spellbinding eloquence" on the part of Muhammad.
61:8 They wish to put out GOD's light with their mouths. But GOD insists upon perfecting His light, in spite of the disbelievers.,
61:8 They aim to put out God’s light with their mouths (utterances), but God has willed to spread His light in all its fullness, however hateful this may be to the deniers.
61:9 هو الذى ارسل رسوله بالهدىا ودين الحق ليظهره على الدين كله ولو كره المشركون
61:9 Huwa allathee arsala rasoolahu bialhudawadeeni alhaqqi liyuthhirahu AAala alddeenikullihi walaw kariha almushrikoona
61:9 He is the One who sent His messenger with the guidance and the system of truth, so that it will manifest it above all other systems, even if those who set up partners dislike it.
61:9 He is the One who sent His messenger with the guidance and the system of truth, so that it will expose all other systems, even if the polytheists hate it.
61:9 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.
Cf. 3:19 - "the only [true] religion in the sight of God is [man's] self surrender unto Him".
The Great Prophecy61:9 He has sent His messenger with the guidance and the true religion, and will make it dominate all religions, in spite of the idol worshipers.,1
The specific name of this messenger is spelled out mathematically (Appendix 2).
61:9 He is the One Who has sent forth His Messenger with the guidance, and the Religion of truth, that He may make it prevail over all religions (and other systems of life) however hateful this may be to those who ascribe partners to Him. [9:31-33, 13:31, 14:48, 18:48, 41:53, 48:28, 51:20-21, 61:9]
61:10 ياايها الذين ءامنوا هل ادلكم علىا تجارة تنجيكم من عذاب اليم
61:10 Ya ayyuha allatheena amanoohal adullukum AAala tijaratin tunjeekum min AAathabinaleemin
61:10 "O you who acknowledge, shall I lead you to a trade that will save you from painful retribution?"
61:10 "O you who believe, shall I lead you to a trade that will save you from a painful retribution?"
61:10 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
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.
The Best Deal61:10 O you who believe, let Me inform you of a trade that will save you from painful retribution.,
61:10 O You who have chosen to be graced with belief! Shall I tell you of a trade that will save you from a painful doom (in both lives)?
61:11 تؤمنون بالله ورسوله وتجاهدون فى سبيل الله باموالكم وانفسكم ذالكم خير لكم ان كنتم تعلمون
61:11 Tu/minoona biAllahiwarasoolihi watujahidoona fee sabeeli Allahi bi-amwalikumwaanfusikum thalikum khayrun lakum in kuntum taAAlamoona
61:11 "That you acknowledge God and His messenger and strive in the cause of God with your money and your lives. This is best for you, if only you knew."
61:11 "That you believe in God and His messenger and strive in the cause of God with your money and your lives. This is best for you, if only you knew."
61:11 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!
61:11 Believe in GOD and His messenger and strive in the cause of GOD with your money and your lives. This is the best deal for you, if you only knew.,
61:11 That you put your faith in God and His Messenger and strive in the cause of God with your wealth and persons. This is for your own good, if you but knew. [9:111]
61:12 يغفر لكم ذنوبكم ويدخلكم جنات تجرى من تحتها الانهار ومساكن طيبة فى جنات عدن ذالك الفوز العظيم
61:12 Yaghfir lakum thunoobakumwayudkhilkum jannatin tajree min tahtihaal-anharu wamasakina tayyibatan fee jannatiAAadnin thalika alfawzu alAAatheemu
61:12 He will then forgive your sins, and admit you into paradises with rivers flowing beneath, and beautiful mansions in the gardens of Eden. This is the greatest triumph.
61:12 He will then forgive your sins, and admit you into estates with rivers flowing beneath them, and beautiful mansions in gardens of delight. This is the great triumph.
61:12 [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!
For this rendering of 'adn, see note 45 on 38:50.
61:12 In return, He forgives your sins, and admits you into gardens with flowing streams, with beautiful mansions in the gardens of Eden. This is the greatest triumph.,
61:12 He will guard you from trailing behind in humanity, and admit you into Gardens beneath which rivers flow, and into beautiful mansions in the Gardens of Eden, (Gardens of Eternal bliss). That is the Supreme Triumph.
61:13 واخرىا تحبونها نصر من الله وفتح قريب وبشر المؤمنين
61:13 Waokhra tuhibboonaha nasrunmina Allahi wafathun qarreebun wabashshirialmu/mineena
61:13 Also you will receive what you love: a triumph from God and a victory that is close at hand. Give good news to those who acknowledge.
61:13 And also you will receive what you love: a triumph from God and a victory that is close at hand. And give good news to the believers.
61:13 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.
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.
61:13 Additionally, you get something you truly love: support from GOD and guaranteed victory. Give good news to the believers.,
61:13 And yet another thing that you so dearly love! Help from God and imminent victory (soon in this very life). So give good news to the believers (O Prophet).
61:14 ياايها الذين ءامنوا كونوا انصار الله كما قال عيسى ابن مريم للحوارين من انصارى الى الله قال الحواريون نحن انصار الله فامنت طائفة من بنى اسراءيل وكفرت طائفة فايدنا الذين ءامنوا علىا عدوهم فاصبحوا ظاهرين
61:14 Ya ayyuha allatheena amanookoonoo ansara Allahi kama qala AAeesaibnu maryama lilhawariyyeena man ansaree ilaAllahi qala alhawariyyoona nahnuansaru Allahi faamanat ta-ifatun minbanee isra-eela wakafarat ta-ifatun faayyadnaallatheena amanoo AAala AAaduwwihim faasbahoothahireena
The Supporters (Ansar/Nasara/Nazarenes)61:14 O you who acknowledge, be God's supporters, as Jesus the son of Mary said to his disciples: "Who are my supporters towards God?" The disciples said, "We are God's supporters." Thus, a group from the Children of Israel acknowledged, and another group rejected. So, We supported those who acknowledged against their enemy, and they were successful.
61:14 O you who believe, be supporters of God, as Jesus, son of Mary, said to his disciples: "Who are my supporters towards God?" The disciples said: "We are supporters of God." Thus, a group from the Children of Israel believed, and another group rejected. So We supported those who believed against their enemy, and they were successful.
61:14 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.
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.
61:14 O you who believe, be GOD's supporters, like the disciples of Jesus, son of Mary. When he said to them, "Who are my supporters towards GOD," they said, "We are GOD's supporters." Thus, a group from the Children of Israel believed, and another group disbelieved. We helped those who believed against their enemy, until they won.,
61:14 O You who have chosen to be blessed with belief! Be God’s helpers. As an example - Jesus son of Mary said to the disciples, “Who are my helpers for God?” They said, “We are God’s helpers.” Thus a group from the Children of Israel accepted him, and another group rejected him. Then We strengthened those who believed, against their foe, and they became triumphant.