6-61 And He is the Supreme above His servants, and He sends keepers over you; until when death comes to one of you, Our messengers cause him to die, and they are not remiss.a
وَهُوَ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦۖ وَيُرۡسِلُ عَلَيۡكُمۡ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلۡمَوۡتُ تَوَفَّتۡهُ رُسُلُنَا وَهُمۡ لَا يُفَرِّطُونَ (٦١)
6-61a: حَفَظَة – It is the plural of حافظ (protector, guardian) and the purport is that the keepers are the custodian of a person’s actions. In another place, it is stated: وَإِنَّ عَلَيۡكُمۡ لَحَـٰفِظِينَ كِرَامً۬ا كَـٰتِبِينَ يَعۡلَمُونَ مَا تَفۡعَلُونَ (And surely there are keepers over you, honorable recorders, they know what you do) (82:10-12).
The law of safeguarding actions: Elsewhere it is stated: لَهُ ۥ مُعَقِّبَـٰتٌ۬ مِّنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ يَحۡفَظُونَهُ ۥ مِنۡ أَمۡرِ ٱللَّهِ (For him are (angels) guarding the consequences (of his deeds), before him and behind him, who guard him by Allah’s command (13:11) and the purport is the same as here, namely that it is angels who are the custodians of actions. The word يَحۡفَظُونَهُ ۥ is used because actions of a person are the only thing that are worth safeguarding as it is out of actions that the next life or the life after death is born. This is what is stated in: قَدۡ عَلِمۡنَا مَا تَنقُصُ ٱلۡأَرۡضُ مِنۡہُمۡۖ وَعِندَنَا كِتَـٰبٌ حَفِيظُۢ (We know indeed what the earth diminishes of them and with Us is a book that preserves) (50:4). Thus, the thing that is worth protecting is saved and the earthly elements are returned to the earth. The purpose of saying that actions are safeguarded is to warn the people to reform their actions and to make them cognizant that there are consequences for whatever they do, and that they will definitely see it.
Only the soul is taken in توفی and not the body: تَوَفَّتۡهُ رُسُلُنَا – The messengers, or the ones sent, are angels who capture the spirit. If the meaning of توفی included taking the body, then the wording of the verse requires that the same meaning be taken here because God not only sends His messengers to capture the man completely, but it is also stated that the angels are not remiss, that is, they do not leave anything behind that is worth taking. So, if the physical body is worth taking in توفی then the angel of death should take the physical body of all humans. Also, worth considering is what is said in the next verse: ثُمَّ رُدُّوٓاْ إِلَى ٱللَّهِ (Then are they sent back to Allah) because it is not the body that is returned to Allah but the spirit.
6-62 Then are they sent back to Allah, their Master, the True one. Now surely His is the judgment and He is Swiftest in taking account.
ثُمَّ رُدُّوٓاْ إِلَى ٱللَّهِ مَوۡلَٮٰهُمُ ٱلۡحَقِّۚ أَلَا لَهُ ٱلۡحُكۡمُ وَهُوَ أَسۡرَعُ ٱلۡحَـٰسِبِينَ (٦٢)
6-63 Say: Who is it that delivers you from the calamities of the land and the sea? (when) you call upon Him, in humility and in secret: If He deliver us from this, we will certainly be of the grateful ones.a
قُلۡ مَن يُنَجِّيكُم مِّن ظُلُمَـٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ تَدۡعُونَهُ ۥ تَضَرُّعً۬ا وَخُفۡيَةً۬ لَّٮِٕنۡ أَنجَٮٰنَا مِنۡ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ (٦٣)
6-63a: ظُلُمَـٰتِ – By ظُلُمَـٰتِ here is meant شدائد that is calamities. یومٌ مُظۡلمٌ is spoken of a day that brings many calamities.
تَضَرُّعً۬ا – It is a state of humility in which a person helplessly cries out and the purport is that the calling out is done openly and in a loud voice. The topic is changed from a narrative of the Hereafter to the chastisement of this world to convey that Allah desires only that a person should reform himself. Accordingly, when sorrows afflict a person in this world and he turns to Allah sincerely, then Allah delivers him from that sorrow.
6-64 Say: Allah delivers you from this and from every distress, yet you set up others (with Him).a
قُلِ ٱللَّهُ يُنَجِّيكُم مِّنۡہَا وَمِن كُلِّ كَرۡبٍ۬ ثُمَّ أَنتُمۡ تُشۡرِكُونَ (٦٤)
6-64a: كَرۡبٍ۬ – It means extreme sorrow. Its literal meaning is to dig the earth and turn over the soil. So, a sorrow that digs up the soul and creates an extreme agitation is called كَرۡبٍ۬.
It is conveyed here that Allah’s mercy is so expansive that even though a person may be indulging in polytheism but when he calls upon Allah, He removes the person’s difficulties. Despite this, when the difficulty is removed, he distances himself from Allah. This is true even in the present-day civilized world. The difference is that the idols of today are wealth and power, and their worship so dominates the hearts that people forget even the name of Allah. However, when calamities reach a climax then people remember God.
6-65 Say: He has the power to send on you a chastisement from above you or from beneath your feet, or to throw you into confusion, (making you) of different parties, and make some of you taste the violence of others. See how We repeat the messages that they may understand!a
قُلۡ هُوَ ٱلۡقَادِرُ عَلَىٰٓ أَن يَبۡعَثَ عَلَيۡكُمۡ عَذَابً۬ا مِّن فَوۡقِكُمۡ أَوۡ مِن تَحۡتِ أَرۡجُلِكُمۡ أَوۡ يَلۡبِسَكُمۡ شِيَعً۬ا وَيُذِيقَ بَعۡضَكُم بَأۡسَ بَعۡضٍۗ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأَيَـٰتِ لَعَلَّهُمۡ يَفۡقَهُونَ (٦٥)
6-65a: What is meant by chastisement from above and beneath: One interpretation of مِّن فَوۡقِكُمۡ أَوۡ مِن تَحۡتِ أَرۡجُلِكُمۡ (from above you or from beneath your feet) is natural disasters such as, tornadoes, storms, earthquakes, floods etcetera, but a more plausible explanation is ائمة السوء that is nobility and masses, or capitalists and laborers (IJ). Sometimes a nation is destroyed because its nobility becomes corrupt and sometimes because the masses become corrupt, and sometimes those who are considered weak, namely the masses rebel and slaughter those in power, as happened with the Bolsheviks.
يَلۡبِسَكُمۡ شِيَعً۬ا – لبس means to jumble up or confuse, that is mutual strife takes place.
Internecine warfare in the enemies of Islam: There is mention in this verse of the opponents of the Holy Prophet who try to prevent the spread of the Unity of Allah throughout the world. Because the Quran is for all times to come, and it will continue to spread the message of the Unity of Allah up to eternity, and there will always be people who would prevent its spread, hence the opponents of all periods are addressed and included in this verse. There is a mention in the hadith about certain nations who will attempt to destroy Islam in the end times, and it is stated about them: لا یدان لاحدبقتا لھم (Muslims will not have the power to fight them) and so the chastisement for them will entail mutual warfare among themselves so that they become weak. The statement about Christians in the Quran: وَأَلۡقَيۡنَا بَيۡنَہُمُ ٱلۡعَدَٲوَةَ وَٱلۡبَغۡضَآءَ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِۚ (And We have cast among them enmity and hatred till the day of Resurrection) (5:64) reinforces this hadith. Thus, mutual hatred and enmity will take on the coloration of chastisement for them. If on the one hand, this prophecy is validated by the World Wars, on the other hand the Bolshevik revolution presented a sight of يُذِيقَ بَعۡضَكُم بَأۡسَ بَعۡضٍ (make some of you taste the violence of others) (6:65). Because there is a dual purpose in every statement of the Quran, the Muslims too are made to understand by implication that they should not enter internecine wars because that will result in weakening them.
Hadith prophecy that the destruction of the Ummah will be the result of mutual fighting: It is stated in Abu Dawud: لا یسلّط علیہم عدوّ من سوی نفسہم فیستبیح بیضتھم (Besides their own people, no other enemy will get a domination over them to annihilate them, but they will be destroyed by their internecine fighting). Anyone who reflects on Muslim history will find that internal strife was the reason for their destruction.
Holy Prophet promised red and white treasures: There is a statement by the Holy Prophet in the same hadith cited above in which he says that he has been given two treasures, one red and the other white. This white treasure is still to be found. The Holy Prophet’s treasures are his followers. The first expansion of Islam was towards the east, and the time has now come for its spread in the western nations, and this is the white treasure. The previous opponents of Islam were first chastised by destroying their greatness and subsequently they joined the circle of Muslims. It appears that a similar trajectory will take place with the future opponents of Islam.
6-66 And thy people call it a lie and it is the Truth. Say: I am not put in charge of you.
وَكَذَّبَ بِهِۦ قَوۡمُكَ وَهُوَ ٱلۡحَقُّۚ قُل لَّسۡتُ عَلَيۡكُم بِوَكِيلٍ۬ (٦٦)
6-67 For every prophecy is a term, and you will soon come to know (it).
لِّكُلِّ نَبَإٍ۬ مُّسۡتَقَرٌّ۬ۚ وَسَوۡفَ تَعۡلَمُونَ (٦٧)
6-67a: مُسۡتَقَر – The meaning of قَرَّ is stopped at a place but then never moved from there because قُرّ means coolness which requires peace, just as warmth requires motion. Derived from it is قُرّۃ عین meaning coolness of the eye. The earth is called قرار because it is a place of rest for humans (R). مستقر is a place of rest and the purport here is that there is a fixed time for the occurrence of the event. The meaning is that the prophecy will be fulfilled but at its proper time.
6-68 And when thou seest those who talk nonsense about Our messages, withdraw from them until they enter into some other discourse. And if the devil cause thee to forget, then sit not after recollection with the unjust people.
وَإِذَا رَأَيۡتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَـٰتِنَا فَأَعۡرِضۡ عَنۡہُمۡ حَتَّىٰ يَخُوضُواْ فِى حَدِيثٍ غَيۡرِهِۦۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيۡطَـٰنُ فَلَا تَقۡعُدۡ بَعۡدَ ٱلذِّڪۡرَىٰ مَعَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ (٦٨)
6-68a: خَوۡض – See 4-140a for its meaning.
Religious sense of honor prohibits participation in gathering where religion is mocked: The addressee here is not the Holy Prophet but every Muslim who finds himself in such a situation. A person is likely to be influenced by such company and the respect and greatness of religion in his heart is likely to get eroded. Hence the prohibition. See 4-140a where the same prohibition is given during a discussion of the hypocrites. The teachings of the Quran always follow the glorious middle path. Faced with such a situation, an illiberal person would formulate a general rule prohibiting any sitting or communication with the enemy. At the same time, a super liberal approach would give no consideration to the deleterious effects of bad company. The first approach would bring normal transactions and work to a halt and the second approach would destroy morality and spirituality. So, what is advocated is that work and transactions may require a person to sit and speak with religious adversaries, but the dialogue must not be allowed to descend to a level where one has to compromise one’s religious honor and to participate in gatherings where Allah’s revelation is openly mocked. This rule is specially given because such gatherings have a very deleterious effect on spirituality. So, the purport is that when one sees his morality and spirituality being openly threatened, he should quit such gatherings. In the present times, the gatherings of educated Muslims are not without such damaging talks. Because of their religious ignorance, instead of carrying on some useful conversation they indulge in talk which has an adverse impact on religion. The conversation often consists of laughter and frolicking over backbiting and finding faults with others. These gatherings continue late into the night; the participants get up late in the morning and remain bereft of prayer. They lose out on their religion and on their worldly life.
6-69 And those who keep their duty are not accountable for them in aught but (theirs) is only to remind; haply they may guard against evil.a
وَمَا عَلَى ٱلَّذِينَ يَتَّقُونَ مِنۡ حِسَابِهِم مِّن شَىۡءٍ۬ وَلَـٰڪِن ذِڪۡرَىٰ لَعَلَّهُمۡ يَتَّقُونَ (٦٩)
6-69a: It is stated here that just by sitting together with the opponents of Islam, it does not follow that a person becomes responsible for their actions The advice given to shun such company is only so that Muslims may guard themselves against the deleterious influence of the mockers. An alternative meaning is that the result of the action of the Muslims in leaving the gathering would be that the opponents may steer away from the topic and thus save themselves from mocking religion.
6-70 And leave those who take their religion for a play and an idle sport, and whom this world’s life has deceived, and remind (men) hereby lest a soul be destroyed for what it has earned. It has besides Allah no friend nor intercessor, and though it offer every compensation, it will not be accepted from it. Those are they who are destroyed for what they earn. For them is a drink of boiling water and a painful chastisement, because they disbelieved.a
وَذَرِ ٱلَّذِينَ ٱتَّخَذُواْ دِينَہُمۡ لَعِبً۬ا وَلَهۡوً۬ا وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَاۚ وَذَڪِّرۡ بِهِۦۤ أَن تُبۡسَلَ نَفۡسُۢ بِمَا كَسَبَتۡ لَيۡسَ لَهَا مِن دُونِ ٱللَّهِ وَلِىٌّ۬ وَلَا شَفِيعٌ۬ وَإِن تَعۡدِلۡ ڪُلَّ عَدۡلٍ۬ لَّا يُؤۡخَذۡ مِنۡہَآۗ أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ أُبۡسِلُواْ بِمَا كَسَبُواْۖ لَهُمۡ شَرَابٌ۬ مِّنۡ حَمِيمٍ۬ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ (٧٠)
6-70a: تُبۡسَلَ – بَسۡل means to prohibit something and the meaning here is to deprive them of a reward (R). The difference between حرام and بَسۡل is that حرام is a prohibition by command, that is either it is stated, for example, do not eat this thing or a thing is stopped angrily and by force. This is thus generic while بَسۡل is specific, that is something that is stopped angrily and forcibly (R).
حَمِيمٍ۬ – It is extremely hot or boiling water, and حَمّام (bathroom) is a well known word. حمیم means a friend because a person gets angry on behalf of his friend and حمی means fever (R).
The need to counsel associates: It is stated here that it is not enough to save oneself from associates who mock religion but to be proactive when sitting with them and to counsel them. The pronoun بِهِۦۤ stands for the Quran and the style of counsel advocated is to remind the associates that depriving themselves of the reward and the high stations of the next world is not good.
Bayan-ul-Quran 