6-11 Say: Travel in the land, then see what was the end of the rejectors.
قُلۡ سِيرُواْ فِى ٱلۡأَرۡضِ ثُمَّ ٱنظُرُواْ ڪَيۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِينَ (١١)
6-12 Say: To whom belongs whatever is in the heavens and the earth? Say: To Allah. He has ordained mercy on Himself. He will certainly gather you on the Resurrection day — there is no doubt about it. Those who have lost their souls will not believe.
قُل لِّمَن مَّا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۖ قُل لِّلَّهِۚ كَتَبَ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَۚ لَيَجۡمَعَنَّكُمۡ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ لَا رَيۡبَ فِيهِۚ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَہُمۡ فَهُمۡ لَا يُؤۡمِنُونَ (١٢)
6-12a: The theme of this section is that it is only Allah who is deserving of submission and worship because He is the Master of all and Merciful to everyone.
The all-encompassing mercy of Allah: Allah mentions his infinite mercy in: كَتَبَ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَ (He has ordained mercy on Himself), and in another place, it is said: وَرَحۡمَتِى وَسِعَتۡ كُلَّ شَىۡءٍ۬ۚ (My mercy encompasses all things) (7:156). A hadith report states: إِنَّ رَحْمَتِي غَلَبَتْ غَضَبِي (Verily my mercy prevails over my wrath) (Bukhari and Muslim). In this way, Allah has comforted His servants. This contradicts the Christian creed that God is Just but not Merciful. It is stated that His mercy is so encompassing that He has ordained it on Himself. Just as Allah’s infinite mercy is working in the physical world, it also working in the spiritual world. The next statement that He will gather people on the Resurrection day is a further reaffirmation of His mercy because the magnificent manifestation of His mercy will be on that day. Those who have done good deeds will be blessed with great favors but there will be mercy for everybody. It is also true that those who did not take benefit from the resources that Allah had provided for them in this world will also suffer a loss but ultimately there will be mercy for them too. The saying My mercy prevails over my wrath would be meaningless if one accepts that some segment, and in fact a major segment of the population would forever be denied the mercy of Allah and will never come out of the hell-fire.
6-13 And to Him belongs whatever dwells in the night and the day. And He is the Hearing, the Knowing.
وَلَهُ ۥ مَا سَكَنَ فِى ٱلَّيۡلِ وَٱلنَّہَارِۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (١٣)
6-13a: سکون (tranquility, peace, rest, inactivity) – The opposite of سکون is تحرک that is, motion or activity and the opposite of night is day. Night is the most suitable time for rest. No mention is made of the opposite word as is often the case with opposite words conveying two opposing meanings where for brevity only one is mentioned. The purport is that everything belongs to Him in space and time and the One deserving of worship is He Who is the Master of everything.
6-14 Say: Shall I take for a friend other than Allah, the Originator of the heavens and the earth,a and He feeds and is not fed? Say: I am commanded to be the first of those who submit. And be thou not of the polytheists.b
قُلۡ أَغَيۡرَ ٱللَّهِ أَتَّخِذُ وَلِيًّ۬ا فَاطِرِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَهُوَ يُطۡعِمُ وَلَا يُطۡعَمُۗ قُلۡ إِنِّىٓ أُمِرۡتُ أَنۡ أَڪُونَ أَوَّلَ مَنۡ أَسۡلَمَۖ وَلَا تَڪُونَنَّ مِنَ ٱلۡمُشۡرِكِينَ (١٤)
6-14a: فَاطِرِ – The meaning of فطر is to split or cleave asunder and its plural is فطور as in: هَلۡ تَرَىٰ مِن فُطُورٍ۬ (Canst thou see any disorder) (67:3). The meaning of Allah being the فَاطِرِ of creation is that He is the Originator and the Inventor. فِطُرۃ is derived from it (LA). The indication in the use of the word فَاطِرِ is that its origin was at the Hand of Allah regardless of what its previous condition was. In another place, the Quran states: ڪَانَتَا رَتۡقً۬ا فَفَتَقۡنَـٰهُمَاۖ (closed up, so We rent them) (21:30) that is the heaven and earth were in an indistinguishable state and then Allah separated the heavenly bodies. So, whatever previous condition of the heavenly bodies is assumed, its maker is also Allah.
6-14b: All false deities are refuted here. He is the One who provides food because He is the One Who created the resources to grow food and therefore, He is the one to be obeyed. No other deity can meet this test.
6-15 Say: Surely I fear, if I disobey my Lord, the chastisement of a grievous day.
قُلۡ إِنِّىٓ أَخَافُ إِنۡ عَصَيۡتُ رَبِّى عَذَابَ يَوۡمٍ عَظِيمٍ۬ (١٥)
6-15a: The Holy Prophet is made to say that if he disobeys, he is afraid of a reckoning, and this is done to impress upon his followers the gravity of disobeying Allah and how afraid they should be from doing any such thing. They should never disobey any clear command of Allah.
6-16 He from whom it is averted on that day, Allah indeed has had mercy on him. And this is a manifest achievement.a
مَّن يُصۡرَفۡ عَنۡهُ يَوۡمَٮِٕذٍ۬ فَقَدۡ رَحِمَهُ ۥۚ وَذَٲلِكَ ٱلۡفَوۡزُ ٱلۡمُبِينُ (١٦)
6-16a: Any person from whom the punishment is averted in this world comes under the unlimited mercy of Allah. Turning away or removing punishment in this world is done by guiding the person to the right path. By يَوۡمَٮِٕذٍ۬ can also mean the Day of Judgment but the first meaning is preferable.
6-17 And if Allah touch thee with affliction, there is none to remove it but He. And if He touch thee with good, He is Possessor of power over all things.a
وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرٍّ۬ فَلَا ڪَاشِفَ لَهُ ۥۤ إِلَّا هُوَۖ وَإِن يَمۡسَسۡكَ بِخَيۡرٍ۬ فَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ (١٧)
6-17a: ڪَاشِفَ – The literal meaning of کشف is to uncover, expose, disclose or remove, as for example to expose the face by removing the cloth covering it. Metaphorically, it is used for removing sorrow and affliction (R).
Thus, no false deity can remove an affliction that befalls a person under Divine rules. There is no mention of removal after some good befalls a person but instead it is stated that He has power over everything because the real intention of God is to do goodness to a person.
6-18 And He is the Supreme, above His servants. And He is the Wise, the Aware.a
وَهُوَ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡخَبِيرُ (١٨)
6-18a: ٱلۡقَاهِرُ – The literal meaning of قھر is to overcome, or to overwhelm and also to get the better of and crush another and it is also used separately in its two meanings (R). Derived from it are ٱلۡقَاهِرُ and القھّار which are among the attributive names of Allah where the purport only is supremacy. In فَأَمَّا ٱلۡيَتِيمَ فَلَا تَقۡهَرۡ (Therefore the orphan, oppress not) (93:9) and وَإِنَّا فَوۡقَهُمۡ قَـٰهِرُونَ (and surely we are dominant over them) (7:127) the purport is to get the better of and crush.
6-19 Say: What thing is the weightiest in testimony? Say: Allah is witness between you and me.a And this Qur’an has been revealed to me that with it I may warn you and whomsoever it reaches.b Do you really bear witness that there are other gods with Allah? Say: I bear not witness. Say: He is only One God, and surely I am innocent of that which you set up (with Him).c
قُلۡ أَىُّ شَىۡءٍ أَكۡبَرُ شَہَـٰدَةً۬ۖ قُلِ ٱللَّهُۖ شَہِيدُۢ بَيۡنِى وَبَيۡنَكُمۡۚ وَأُوحِىَ إِلَىَّ هَـٰذَا ٱلۡقُرۡءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ أَٮِٕنَّكُمۡ لَتَشۡہَدُونَ أَنَّ مَعَ ٱللَّهِ ءَالِهَةً أُخۡرَىٰۚ قُل لَّآ أَشۡہَدُۚ قُلۡ إِنَّمَا هُوَ إِلَـٰهٌ۬ وَٲحِدٌ۬ وَإِنَّنِى بَرِىٓءٌ۬ مِّمَّا تُشۡرِكُونَ (١٩)
6-19a: The witnessing of Allah is by His actions. He created the conditions on the earth that manifested the truth of the Holy Prophet and the best testimony is the one that manifests itself by action.
6-19b: The spiritual light in man’s nature and its accountability: Two groups are mentioned here that are to be warned by the Quran. The first group is of the people who are directly being addressed and the other is مَنۢ بَلَغَۚ that is whomsoever it reaches. With these words, the mandate of warning with the Quran has been expanded to all regions and all times because nobody is left out of مَنۢ بَلَغَ . This also goes to show that if the message of the Quran does not reach someone, then such a person is not accountable for not accepting it and will only be accountable for any acts he commits against human nature. Thus, there is on one hand in human nature a dim light which can get buried because of various causes and on the other is the bright, luminous light of the Quran. It is only people to whom the Quranic light has reached who would be accountable under it. Otherwise, all men are accountable under the light of human nature.
6-19c: The real purpose is expressed openly and clearly here. Allah is the Master of everything. He is Merciful to all. He is the Creator of everything. He is supreme over all. So, do not take a deity other than Him. This is the testimony of Divine revelation and this is also the testimony of human nature.
6-20 Those whom We have given the Book recognize him as they recognize their sons. Those who have lost their souls — they will not believe.a
ٱلَّذِينَ ءَاتَيۡنَـٰهُمُ ٱلۡكِتَـٰبَ يَعۡرِفُونَهُ ۥ كَمَا يَعۡرِفُونَ أَبۡنَآءَهُمُۘ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَہُمۡ فَهُمۡ لَا يُؤۡمِنُونَ (٢٠)
6-20a: The first part of the verse is the same as in Al Baqarah 2:146. That one is a Madinah surah and this is a Makkan surah. Thus, what is stated in Makkah, the same is repeated in Madinah even though the opposition by the Jews had not started during the Makkan period. It is stated that during this period, the Quraish had enquired from the Jews what they thought about the Holy Prophet.
Bayan-ul-Quran 