Surah As-Saff Ayat 5 in Arabic Text
Here you can read various translations of verse 5
And [mention, O Muhammad], 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.
And remember, Moses said to his people: “O my people! why do ye vex and insult me, though ye know that I am the messenger of Allah (sent) to you?” Then when they went wrong, Allah let their hearts go wrong. For Allah guides not those who are rebellious transgressors.
And call to mind when Moses said to his people: “O my people, why do you torment me when you know well that I am Allah’s Messenger to you?” So when they deviated, Allah made their hearts deviant. Allah does not direct the evil-doers to the Right Way.
And (remember) when Musa (Moses) said to his people: “O my people! Why do you hurt me while you know certainly that I am the Messenger of Allah to you? So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path). And Allah guides not the people who are Fasiqun (rebellious, disobedient to Allah).
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.
And (remember) as Mûsa (Moses) said to his people, “O my people, why do you hurt me, and you already know that I am the Messenger of Allah to you?” So as soon as they swerved, Allah caused their hearts to swerve; and Allah does not guide the immoral people.
Moses said to his people, ‘My people, why do you hurt me when you know that I am sent to you by God?’ When they went astray, God left their hearts to stray: God does not guide rebellious people.
اور (یاد کرو) جبکہ موسیٰ نے اپنی قوم سے کہا اے میری قوم کے لوگو! تم مجھے کیوں ستا رہے ہو حاﻻنکہ تمہیں (بخوبی) معلوم ہے کہ میں تمہاری جانب اللہ کا رسول ہوں پس جب وه لوگ ٹیڑھے ہی رہے تو اللہ نے ان کے دلوں کو (اور) ٹیڑھا کر دیا، اور اللہ تعالیٰ نافرمان قوم کو ہدایت نہیں دیتا
Quran 61 Verse 5 Explanation
For those looking for commentary to help with the understanding of Surah As-Saff ayat 5, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(61:5) And call to mind when Moses said to his people: “O my people, why do you torment me when you know well that I am Allah’s Messenger to you?” So when they deviated, Allah made their hearts deviant. Allah does not direct the evil-doers to the Right Way.
4. At several places in the Quran details have been given of how the Israelites in spite of acknowledging the Prophet Moses (peace be upon him) as a Prophet of God and their own benefactor maligned him and proved disloyal to him. For this see (Surah Al-Baqarah, Ayat 51), (Surah Al-Baqarah, Ayat 55) (Surah Al-Baqarah, Ayat 60) (Surah Al-Baqarah, Ayat 67-71); (Surah An-Nisa, Ayat 153); (Surah Al-Maidah, Ayat 20-26); (Surah Al-Aaraf, Ayat 138-141); (Surah Al-Aaraf, Ayat 148-151); (Surah TaHa, Ayat 86-98). In the Bible too, the Jewish history written by the Jews themselves is replete with such events; for instance, sec Exodus, 5: 20-21, 14: 11- 12, 16: 2-3, 17: 3-4; Numbers, 11: 1-15, 14: 1-10, ch. l6, 20: 1-5. Here, allusion to these events is meant to warn the Muslims that they should not adopt the same attitude towards their Prophet as the Israelites had adopted towards their Prophet, otherwise they would meet the same fate as was met by the Israelites.
5. That is, it is not Allah’s way to force the people to follow the right way of guidance if they are bent upon following the crooked ways of sin and disobedience. From this it automatically follows that the deviation of a person or nation is not initiated by Allah but by the person or the nation itself. But the law of Allah is that He provides means of deviation only for the one who chooses deviation, so that be may go astray into whatever alleys he may like. Allah has granted man the freedom of choice. Now it is for every man and for every group of men to decide whether he or it wants to obey their Lord, or not, and whether he or it chooses the right way for it or one of the crooked ways. There is no compulsion from Allah in this choice. If somebody chooses the way of obedience and guidance, Allah does not push him forcibly towards deviation and disobedience; and if somebody is resolved to follow disobedience instead of the way of righteousness, it is not Allah’s way to make him adopt the way of obedience and guidance forcibly. But this also is the truth that a person who chooses a particular way for himself, cannot follow it practically unless Allah provides for him the ways and means and creates for him the conditions which are necessary for following it. This is Allah’s grace and favor without which no one’s efforts can be meaningful and productive. Now, if a person is not at all interested in seeking Allah’s grace for righteousness, but seeks His grace for adopting evil, he is given the same. And when he receives the grace for doing evil, he becomes temperamentally perverse accordingly and the course of his action and effort goes on becoming crooked until at last the capability to do and accept good in him is gradually lost and destroyed. This is what is meant by, when they adopted perverseness, Allah caused their hearts to become perverse. In this state it is against the law of Allah that the one who wants to adopt deviation, and is actively and earnestly engaged in seeking it, and is expending all his thought and energy to move further and further on towards it, should be forcibly turned towards guidance, for such an action would negate the object of the test and trial, for which man has been granted the freedom of choice in the world. For if a man adopts righteousness through such guidance, there is no reason why he should be entitled to any reward whatever. Rather in such a case, the one who was not guided forcibly and was left in deviation on that account, should not be subjected to any punishment, for the responsibility for his deviation would lie on Allah, and at the time of his accountability in the Hereafter, he could present the argument: When there existed the rule of granting guidance forcibly in the world, why was I deprived of that favor? This is the meaning of the words: Allah does not guide the transgressors. That is, Allah does not grant the favor of adopting the way of obedience to those, who have chosen the way of sin and disobedience for themselves of their own free will.
5. And when Musa said to his people: “O my people! Why do you annoy me while you know certainly that I am the Messenger of Allah to you So, when they turned away (from the path of Allah), Allah turned their hearts away (from the right path). And Allah guides not the people who are rebellious. 6. And (remember) when `Isa, son of Maryam, said: “O Children of Israel! I am the Messenger of Allah unto you, confirming the Tawrah ﴿which came﴾ before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. “But when he came to them with clear proofs, they said: “This is plain magic.”
Allah states that His servant and Messenger Musa, son of `Imran, to whom Allah spoke directly, said to his people,
(Why do you annoy me while you know certainly that I am the Messenger of Allah to you) meaning, `why do you annoy me even though you know my truth regarding the Message that I brought you’ This brings consolation for Allah’s Messenger for what the disbelievers among his people and others did to him. And it orders him to be patient. This is why he once said,
(May Allah have mercy with Musa: he was annoyed more than this, yet he was patient.) By it believers are prohibited from harming or bothering the Prophet in any way or form. As Allah the Exalted said,
(O you who believe! Be not like those who annoyed Musa, but Allah cleared him of that which they alleged, and he was honorable before Allah.) (33:69) And His saying:
(So, when they turned away, Allah turned their hearts away.), means, when the Jews turned away from following the guidance, even though they knew it, Allah turned their hearts away from the guidance. Instead, Allah placed doubts, suspicion and failure in their hearts, just as He said,
(And We shall turn their hearts and vision away, as they refused to believe therin for the first time, and we shall leave them in their trespass to wander blindly.) And His saying;
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and enter him in Hell, what an evil destination it is!) (4:115), and, Similarly Allah said;
(And Allah guides not the people who are rebellious.) (9:24)
(And when `Isa, son of Maryam, said: “O Children of Israel! I am the Messenger of Allah unto you, confirming the Tawrah before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.”) `Isa said, “The Tawrah conveyed the glad tidings of my coming, and my coming confirms the truth of the Tawrah. I convey the glad tidings of the Prophet who will come after me. He is the unlettered, Makkan, Arab Prophet and Messenger, Ahmad.” `Isa, peace be upon him, is the last and final Messenger from among the Children of Israel. He remained among the Children of Israel for a while, conveying the good news of the coming of Muhammad, whose name is also Ahmad, the Last and Final Prophet and Messenger. After Muhammad, there will be no prophethood or Messengers. How admirable the Hadith is that Al-Bukhari collected in his Sahih from Jubayr bin Mut`im, who said, “I heard the Messenger of Allah say,
(I have names. I am Muhammad and Ahmad. I am Al-Mahi through whom Allah will eliminate disbelief. I am Al-Hashir who will be the first to be resurrected, with the people being resurrected Hereafter. I am also Al-`Aqib (i.e., there will be no Prophet after me).”) Also Muslim collected this Hadith from Az-Zuhri from Jubayr. Muhammad bin Ishaq recorded that Khalid bin Ma`dan said that some Companions of Allah’s Messenger said, “O Allah’s Messenger! Tell us about yourself.” He said,
(I am the (result of the) invocation made to Allah from my father Ibrahim and the good news `Isa delivered. When my mother was pregnant with me, she had a dream in which she saw a light emanating from her that radiated the palaces of Busra in Ash-Sham.” This Hadith has a good chain of narration that is supported by other similar narrations. Imam Ahmad recorded that Al-`Irbad bin Sariyah said, “The Messenger of Allah said,
(I was written with Allah as the Last and Final of the Prophet, even when Adam was still clay. I will tell of the first good news announcing my advent, the (result of the) invocation to Allah made from my father Ibrahim, the good news `Isa conveyed, and the dream that my mother saw. The mothers of all Prophets see similar dreams.”) Imam Ahmad recorded that Abu Umamah said, “I said, `O Allah’s Messenger! What was the first good news of your coming’ He said,
(The (result of the) invocation to Allah made from my father Ibrahim and the good news `Isa conveyed. My mother saw a light emanating from her that filled the palaces of Ash- Sham in a dream.)” Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allah sent eighty men, including `Abdullah bin Mas`ud, Ja`far bin Abi Talib, `Abdullah bin `Urfutah, `Uthman bin Maz`un, Abu Musa, and others, to An-Najashi. The Quraysh sent `Amr bin Al-`As and `Umarah bin Al-Walid with a gift for An-Najashi. When they, `Amr and `Umarah, came to An-Najashi, they prostrated before him and stood to his right and left. `Amr and `Umarah said, “Some of our cousins migrated to your land; they have abandoned us and our religion.” An-Najashi said, “Where are they” They said, “They are in your land, so send for them,” so An-Najashi summoned the Muslims. Ja`far said to the Muslims, “I will be your speaker today.” So, the Muslims followed Ja`far and when he entered on the king he did not prostrate after greeting him. They said to Ja`far, “Why do you not prostrate before the king” Ja`far said, “We only prostrate for Allah, the Exalted and Most Honored.” They said, “Why” He said, “Allah has sent a Messenger to us from Him, who ordered us not to prostrate to anyone except Allah, the Exalted and Most Honored. He also ordered to perform prayer and give charity.” `Amr bin Al-`As said, “They contradict your creed about `Isa, son of Maryam.” The king asked, “What do you say about `Isa and his mother Maryam” Ja`far said, “We only say what Allah said about him, that he is Allah’s Word, a soul created by Allah and sent down to the honorable virgin who was not touched by a man nor bearing children before.” An-Najashi lifted a straw of wood and said, “O Ethiopians, monks and priests! By Allah, what they say about `Isa is no more than what we say about him, not even a difference that equals this straw. You are welcomed among us, and greetings to him who sent you. I bear witness that he is Allah’s Messenger whom we read about in the Injil. He is the Prophet who `Isa, son of Maryam, foretold the good news about his advent. Live wherever you wish. By Allah, had I not been entrusted with the responsibilities of kingship, I would have gone to him, so that I could be honored by carrying his slippers and his water for ablution.” The king ordered that the gifts of the idolators be returned to them. `Abdullah bin Mas`ud soon returned and later on participated in the battle of Badr. He said that when the Prophet received the news that An-Najashi died, he invoked Allah to forgive him. Allah said,
(But when he came to them with clear proofs, they said: “This is plain magic.”) this refers to Ahmad, who was anticipated, in accordance with the early Scriptures and early generations, according to Ibn Jurayj and Ibn Jarir. When the Prophet appeared bringing clear signs, the disbelievers and rejecters said,
(This is plain magic)
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