Author: sftwr2020

6-145 Say: I find not in that which is revealed to me aught forbidden for an eater to eat thereof, except that it be what dies of itself, or blood poured forth, or flesh of swine — for that surely is unclean — or what is a transgression, other than (the name of) Allah having been invoked on it. But whoever is driven to necessity, not desiring nor exceeding the limit, then surely thy Lord is Forgiving, Merciful.^a

قُل لَّآ أَجِدُ فِى مَآ أُوحِىَ إِلَىَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ۬ يَطۡعَمُهُ ۥۤ إِلَّآ أَن يَكُونَ مَيۡتَةً أَوۡ دَمً۬ا مَّسۡفُوحًا أَوۡ لَحۡمَ خِنزِيرٍ۬ فَإِنَّهُ ۥ رِجۡسٌ أَوۡ فِسۡقًا أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ‌ۚ فَمَنِ ٱضۡطُرَّ غَيۡرَ بَاغٍ۬ وَلَا عَادٍ۬ فَإِنَّ رَبَّكَ غَفُورٌ۬ رَّحِيمٌ۬ (١٤٥)

6-145a: After a discussion of polytheistic customs which forbade the eating of certain things that are permissible, it is now revealed what are the things that are actually prohibited by Divine revelation. The statement: لَّآ أَجِدُ فِى مَآ أُوحِىَ إِلَىَّ (I find not in that which is revealed) shows that there is an indication in this to Surah Al Nahl (Chapter 16) which in chronological order precedes the revelation of this Surah and is the first revelation in which there is a mention of prohibited and permissible foods. The additional information provided here is that the first three, that is dead animals other than the ones slaughtered, blood that has poured and flesh of swine, are prohibited because of their uncleanness. They contain harmful things that have an adverse effect on health and morals. أُهِلَّ لِغَيۡرِ ٱللَّهِ (other than the name of Allah has been invoked on it) is mentioned separately from the three mentioned previously and is classed as a transgression because its uncleanness is not physical but is merely disobedience of Allah’s command Who desires that polytheistic customs be eradicated even in what is eaten.

6-146 And to those who are Jews We forbade every animal having claws, and of oxen and sheep We forbade them the fat thereof, except such as was on their backs or the entrails or what was mixed with bones. This was a punishment We gave them on account of their rebellion, and We are surely Truthful.^a

 وَعَلَى ٱلَّذِينَ هَادُواْ حَرَّمۡنَا ڪُلَّ ذِى ظُفُرٍ۬‌ۖ وَمِنَ ٱلۡبَقَرِ وَٱلۡغَنَمِ حَرَّمۡنَا عَلَيۡهِمۡ شُحُومَهُمَآ إِلَّا مَا حَمَلَتۡ ظُهُورُهُمَآ أَوِ ٱلۡحَوَايَآ أَوۡ مَا ٱخۡتَلَطَ بِعَظۡمٍ۬‌ۚ ذَٲلِكَ جَزَيۡنَـٰهُم بِبَغۡيِہِمۡ‌ۖ وَإِنَّا لَصَـٰدِقُونَ (١٤٦)

6-146a: ذِى ظُفُرٍ – The word ظُفُر is used for both human’s and non-human’s nails. By ذِى ظُفُرٍ is meant  ذی مخالبthat is, animals with claws (R). According to Ibn Jarir ذِى ظُفُرٍ means every beast and bird that has not divided toes, as the camel, ostrich, goose and birds (IJ).

حَوَايَآ – It is the plural of حَوِیّة which means entrails. حویٰ means to gather and kept an eye on it (LA).

Prohibition by way of punishment: The meaning is that apart from pork etcetera, the prohibition of other foods was a temporary punishment for Jews because of their disobedience. To reduce their acts of disobedience, the Jews were deprived of certain things as a punishment.

6-147 But if they give thee the lie, then say: Your Lord is the Lord of all-encompassing mercy; and His punishment cannot be averted from the guilty people.

فَإِن ڪَذَّبُوكَ فَقُل رَّبُّڪُمۡ ذُو رَحۡمَةٍ۬ وَٲسِعَةٍ۬ وَلَا يُرَدُّ بَأۡسُهُ ۥ عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ (١٤٧)

6-148 Those who are polytheists say: If Allah pleased we would not have set up (aught with Him) nor our fathers, nor would we have made anything unlawful. Thus did those before them reject (the truth) until they tasted Our punishment. Say: Have you any knowledge so you would bring it forth to us? You only follow a conjecture and you only tell lies.

سَيَقُولُ ٱلَّذِينَ أَشۡرَكُواْ لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَڪۡنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمۡنَا مِن شَىۡءٍ۬‌ۚ ڪَذَٲلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡ حَتَّىٰ ذَاقُواْ بَأۡسَنَا‌ۗ قُلۡ هَلۡ عِندَڪُم مِّنۡ عِلۡمٍ۬ فَتُخۡرِجُوهُ لَنَآ‌ۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ أَنتُمۡ إِلَّا تَخۡرُصُونَ (١٤٨)

6-148a: تَخۡرُصُونَ – خَرۡص is to estimate or conjecture the amount of fruit. The meaning of تَخۡرُصُونَ is you lie, as in قُتِلَ ٱلۡخَرَّٲصُونَ  (Cursed be the liars!) (51:10). The reality of this is that every statement that is made as a conjecture or surmise is خَرۡص whether it is made in support or against a thing because the maker of the statement is not making it out of knowledge, detailed reflection or after listening attentively but is just conjecturing and guessing. One who converses in this way is considered a fabricator (R).

Explanation of لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَڪۡنَا : After completing all the arguments repudiating polytheism, the last excuse of the polytheists is adjudicated namely that if Allah had pleased they would not have set up (aught with him), meaning that that their assigning partners is the will of God. First, this is a mere fabrication and previous generations too had made similar foolish excuses to reject their prophets, and ultimately suffered punishment. If it is the will of Allah that people ascribe partners with Him then why does He punish the polytheists. The second response is that if they are so deprived of discretion then why do they go about giving the lie to the Holy Prophet. When it comes to accepting the truth, they claim to have no discretion but when it comes to opposing the Holy Prophet, they do not show any helplessness but actively work to discredit him. The third response is to present some proof. If the Divine will is that people can associate others with Him, then His teachings through His messengers should reflect this. However, there is nothing in the teachings of any prophet that invites people to polytheism. In the end it is stated that their talk is based on conjectures and hunches. In contrast, when a prophet repudiates polytheism, it is based on certain knowledge.

Whatever is said about the polytheists here is also a fitting description of a large section of the Muslim population today. This group indulges in all kinds of impiety and immorality, and then say that they cannot be doing this unless it is the will of God. He must will it, so they do it. In the same way, without any correct knowledge about religion, they keep coming up with their hunches which is called a great lie here.

6-149 Say: Then Allah’s is the conclusive argument; so if He had pleased, He would have guided you all.^a

قُلۡ فَلِلَّهِ ٱلۡحُجَّةُ ٱلۡبَـٰلِغَةُ‌ۖ فَلَوۡ شَآءَ لَهَدَٮٰكُمۡ أَجۡمَعِينَ (١٤٩) 

6-149: ٱلۡبَـٰلِغَةُ – The meaning of بُلُوۡغ is to achieve the intended purpose (R). So, حُجَّةُ ٱلۡبَـٰلِغَةُ‌ is a definitive argument that proves the assertion.

The arguments presented in the previous verses are termed as حُجَّةُ ٱلۡبَـٰلِغَةُ‌ or definitive proofs. In the end, it is stated that the Divine will is to guide them, so Allah will create those conditions that will take them out of polytheism and make them followers of monotheism. An alternative meaning of لَوۡ شَآءَ لَهَدَٮٰكُمۡ أَجۡمَعِينَ is that if God’s intention was to compel men, then He would have compelled them to guidance.

6-150 Say: Bring your witnesses who bear witness that Allah forbade this. If they bear witness, then do not thou bear witness with them. And follow not the low desires of those who reject Our messages and those who believe not in the Hereafter, and they make (others) equal with their Lord.^a

قُلۡ هَلُمَّ شُہَدَآءَكُمُ ٱلَّذِينَ يَشۡهَدُونَ أَنَّ ٱللَّهَ حَرَّمَ هَـٰذَا‌ۖ فَإِن شَہِدُواْ فَلَا تَشۡهَدۡ مَعَهُمۡ‌ۚ وَلَا تَتَّبِعۡ أَهۡوَآءَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا وَٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأَخِرَةِ وَهُم بِرَبِّهِمۡ يَعۡدِلُونَ

6-150a: هَلُمَّ – It means to call someone to a particular thing. Its root according to some is ھَالُمّ and it is derived from لَمَمۡتُ الشَّیۡءَ which means to reform, and according to others the root is ھَلۡ اَمَّ that is, do you have any desire or  اَمّ for it (R).

The meaning is that you cannot bring a person who can say based on Divine revelation that these polytheistic things are permissible.

6-141 And He it is Who produces gardens, trellised and untrellised, and palms and seed-produce of which the fruits are of various sorts, and olives and pomegranates like and unlike. Eat of its fruit when it bears fruit, and pay the due of it on the day of its reaping, and be not prodigal. Surely He loves not the prodigals;^a

وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّـٰتٍ۬ مَّعۡرُوشَـٰتٍ۬ وَغَيۡرَ مَعۡرُوشَـٰتٍ۬ وَٱلنَّخۡلَ وَٱلزَّرۡعَ مُخۡتَلِفًا أُڪُلُهُ ۥ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُتَشَـٰبِہً۬ا وَغَيۡرَ مُتَشَـٰبِهٍ۬‌ۚ ڪُلُواْ مِن ثَمَرِهِۦۤ إِذَآ أَثۡمَرَ وَءَاتُواْ حَقَّهُ ۥ يَوۡمَ حَصَادِهِۦ‌ۖ وَلَا تُسۡرِفُوٓاْ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ (١٤١)

6-141a: مَّعۡرُوشَـٰتٍ۬ – عَرۡش is a structure that has a roof, and عَرَشۡةُ الکَرۡم is a phrase which means to make a trellis to train the vines, as in وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعۡرِشُونَ  (and in the trees and in what they build) (16:68). So, the meaning of مَّعۡرُوش is trellised (R). Further, by مَّعۡرُوشَـٰتٍ۬ is meant plants like vines that need support and غَيۡرَ مَعۡرُوشَـٰتٍ۬ are plants that can stand on their trunks) (IJ).

أُڪُلُ – اَکۡل is food, and اکل or اُکۡل is a thing that is eaten. But اُکل is also used in the sense of flavor or sustenance, and it also means fruit.

مُسۡرِفِ – سرف is exceeding all limits in an affair, particularly in spending money. Exceeding the limits is in two ways, by spending more than is needed and by spending other than in obedience with Allah even if the amount is small (R). Money that is spent on customs and traditions is considered as exceeding the limits because it is for a purpose outside the obedience of Allah.

Vegetation is mentioned first which is among the great blessings of Allah and it is stated that only God can have a right in it and none other, and that right is zakat. The polytheists appointed a share in the produce of their fields and animals for their idols. Self-consumption of the produce is mentioned first which is in accordance with the natural order.

6-142 And of the cattle (He has created) some for burden and some for slaughter. Eat of that which Allah has given you and follow not the footsteps of the devil. Surely he is your open enemy —^a

وَمِنَ ٱلۡأَنۡعَـٰمِ حَمُولَةً۬ وَفَرۡشً۬ا‌ۚ ڪُلُواْ مِمَّا رَزَقَكُمُ ٱللَّهُ وَلَا تَتَّبِعُواْ خُطُوَٲتِ ٱلشَّيۡطَـٰنِ‌ۚ إِنَّهُ ۥ لَكُمۡ عَدُوٌّ۬ مُّبِينٌ۬ (١٤٢)

6-142a: حَمُولَةً۬ – It is derived from حمل which means to lift. Raghib has taken its meaning to be مایُحۡمَل that which one lifts oneself, that is a small load.

  فَرۡشً۬ – The meaning of فَرۡشً۬ is to spread and the earth is called فراش because it is spread out in a way that makes it habitable. Another meaning of فَرۡشً۬ is مایُفرش and the purport of that is مایُرۡکَب  or that on which one rides (R). 

The polytheistic customs of the last verse are repudiated here, and it is stated that the creator of these animals is God and not their idols. They should be used for the purpose they are created. There is much disagreement in the meaning of حَمُولَةً۬ and فَرۡشً۬ . The meaning assigned by Raghib are preferred here because of the order in which these animals are mentioned in the next verse – first small and then large.

6-143 Eight in pairs — of the sheep two and of the goats two. Say: Has He forbidden the two males or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you are truthful;^a

ثَمَـٰنِيَةَ أَزۡوَٲجٍ۬‌ۖ مِّنَ ٱلضَّأۡنِ ٱثۡنَيۡنِ وَمِنَ ٱلۡمَعۡزِ ٱثۡنَيۡنِ‌ۗ قُلۡ ءَآلذَّڪَرَيۡنِ حَرَّمَ أَمِ ٱلۡأُنثَيَيۡنِ أَمَّا ٱشۡتَمَلَتۡ عَلَيۡهِ أَرۡحَامُ ٱلۡأُنثَيَيۡنِ‌ۖ نَبِّـُٔونِى بِعِلۡمٍ إِن ڪُنتُمۡ صَـٰدِقِينَ (١٤٣)

6-143a: زوج – In a male and female pair, each is called the زوج of the other. What is meant by eight أَزۡوَٲجٍ۬ is that there are two pairs of goats and two pairs of sheep and counting male and female separately there are eight animals as the division that is mentioned later shows.

ضان – It is the plural of ضائن (sheep), the male is called نرکَبش and the female نعجة .

معز – It is the plural of ماعز (goat), the male is called تیس and the female عتر .

What is stated is that Allah has not forbidden the male or female of these animals or what is born of them. The polytheists would sometimes declare the males as an offering to the idols and consider using them forbidden for work, and sometimes they would do the same with the females. As mentioned in the last verse, sometimes they would declare that which is in the womb as permissible to men and not to woman. For this reason, male and female are mentioned separately.

6-144 And of the camels two and of the cows two. Say: Has He forbidden the two males or the two females or that which the wombs of the two females contain? Or were you witnesses when Allah enjoined you this? Who is then more unjust than he who forges a lie against Allah to lead men astray without knowledge? Surely Allah guides not the iniquitous people.^a

وَمِنَ ٱلۡإِبِلِ ٱثۡنَيۡنِ وَمِنَ ٱلۡبَقَرِ ٱثۡنَيۡنِ‌ۗ قُلۡ ءَآلذَّڪَرَيۡنِ حَرَّمَ أَمِ ٱلۡأُنثَيَيۡنِ أَمَّا ٱشۡتَمَلَتۡ عَلَيۡهِ أَرۡحَامُ ٱلۡأُنثَيَيۡنِ‌ۖ أَمۡ ڪُنتُمۡ شُہَدَآءَ إِذۡ وَصَّٮٰڪُمُ ٱللَّهُ بِهَـٰذَا‌ۚ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ ڪَذِبً۬ا لِّيُضِلَّ ٱلنَّاسَ بِغَيۡرِ عِلۡمٍ‌ۗ إِنَّ ٱللَّهَ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ (١٤٤)

6-144a: Two from إِبِلِ or the camel, that is the male جمل and the female ناقة .

Two from بَقَر or cow, that is the male ثور and the female بقرۃ  whose plural is بَقَر .

All these customs were attributed by the polytheists to Allah and this was a complete fabrication.

6-130 O community of jinn and men, did there not come to you messengers from among you, relating to you My messages and warning you of the meeting of this day of yours? They will say: We bear witness against ourselves. And this world’s life deceived them, and they will bear witness against themselves that they were disbelievers.^a

يَـٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ أَلَمۡ يَأۡتِكُمۡ رُسُلٌ۬ مِّنكُمۡ يَقُصُّونَ عَلَيۡڪُمۡ ءَايَـٰتِى وَيُنذِرُونَكُمۡ لِقَآءَ يَوۡمِكُمۡ هَـٰذَا‌ۚ قَالُواْ شَہِدۡنَا عَلَىٰٓ أَنفُسِنَا‌ۖ وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَشَہِدُواْ عَلَىٰٓ أَنفُسِہِمۡ أَنَّهُمۡ كَانُواْ ڪَـٰفِرِينَ (١٣٠)

6-130a: The main focus of this section is on certain polytheistic customs, but before starting this topic, the subject of the last verse is completed. It is stated that what is being denied now will finally be accepted. The meaning of bearing witness against themselves is that they will admit their sins. 

Did prophets come from the jinn: By not accepting that the jinn of this verse are human jinn, the commentators are faced with the dilemma of explaining whether messengers came separately among the jinn. It is obvious that by مِّنكُمۡ the meaning cannot be that the messengers that came to the jinn were jinn and the messenger that came to the humans were human. It is also obvious that the messengers Allah sends are of the same kind as the kind to whom they are sent. Thus, when people demand why an angel is not sent to them as a messenger, the reply given to that is: لَّوۡ كَانَ فِى ٱلۡأَرۡضِ مَلَـٰٓٮِٕڪَةٌ۬ يَمۡشُونَ مُطۡمَٮِٕنِّينَ لَنَزَّلۡنَا عَلَيۡهِم مِّنَ ٱلسَّمَآءِ مَلَڪً۬ا رَّسُولاً۬   (Had there been in the earth angels walking about secure, We would have sent down to them from the heaven an angel as messenger) (17:95). This citation is proof positive that one kind cannot be a messenger to another kind. The rationale for this is simple. A messenger is not only charged to deliver the Divine message, but also to practically demonstrate how the message is to be followed. It is obvious that an angel cannot be a role model for a human, and similarly a human cannot be a role model for jinn. Just as an angel cannot be a messenger for humans, humans cannot be a messenger for jinn. So, by classing jinn and men as one assembly and then by mentioning messengers sent to them from among them shows clearly that there is only one kind that is mentioned here and that the mention is not of the second kind, the invisible beings.

6-131 This is because thy Lord would not destroy towns unjustly while their people are negligent.^a

ذَٲلِكَ أَن لَّمۡ يَكُن رَّبُّكَ مُهۡلِكَ ٱلۡقُرَىٰ بِظُلۡمٍ۬ وَأَهۡلُهَا غَـٰفِلُونَ (١٣١)

6-131a: Warning precedes destruction: The purpose of sending the messengers is that people may not get destroyed in a state of ignorance. Their duties must be conveyed to them first. There is no mention in the Quran anywhere that a habitation of jinn was ever destroyed. If human messengers had been sent to jinn, then there should have been some mention of such a destruction somewhere. بِظُلۡمٍ۬ can be translated in two ways: First ascribes the unjust destruction to Allah, that is Allah is not such that He would unjustly destroy a town without warning and without sending a messenger, and the second is that a town will not be destroyed merely because the people are unjust, that is are steeped in unbelief or associate partners with Allah, or have wrong beliefs until a messenger has been sent to them and they have been warned. The meaning of the verse is that society at that time was very unjust, and its condition was very bad. Disbelief and polytheism had reached an extreme, but Allah’s mercy and generosity is so great that until He sends a Messenger and concludes the argumentation, He does not consider punishing the transgressing people. This is indicated by the use of the word ذُو ٱلرَّحۡمَةِ‌ۚ  (Lord of Mercy) in verse 6:133.

6-132 And for all are degrees according to their doings. And thy Lord is not heedless of what they do.

وَلِڪُلٍّ۬ دَرَجَـٰتٌ۬ مِّمَّا عَمِلُواْ‌ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا يَعۡمَلُونَ (١٣٢)

6-133 And thy Lord is the Self-sufficient One, the Lord of mercy. If He please, He may remove you, and make whom He pleases successors after you, even as He raised you up from the seed of other people.^a

وَرَبُّكَ ٱلۡغَنِىُّ ذُو ٱلرَّحۡمَةِ‌ۚ إِن يَشَأۡ يُذۡهِبۡڪُمۡ وَيَسۡتَخۡلِفۡ مِنۢ بَعۡدِڪُم مَّا يَشَآءُ كَمَآ أَنشَأَڪُم مِّن ذُرِّيَّةِ قَوۡمٍ ءَاخَرِينَ (١٣٣)

6-133a: There is a clear prophecy in this verse that another nation will take the place of this nation of disbelievers, and that will be the Muslim nation.

6-134 Surely that which you are promised will come to pass, and you cannot escape (it).^a

إِنَّ مَا تُوعَدُونَ لَأَتٍ۬‌ۖ وَمَآ أَنتُم بِمُعۡجِزِينَ (١٣٤)

6-134a: مُعۡجِزِينَ – عجَزُ is the back side of a person. For this reason عَجۡز is used for getting left behind from something and the purport is being deficient in doing work, which is the opposite of    قدرۃ (capable). By مُعۡجِزِينَ is meant here that they cannot render God helpless, that is they cannot escape from His clutches (R).

6-135 Say: O my people, act according to your ability, I too am acting; so you will soon come to know for whom is the (good) end of the abode. Surely the wrongdoers will not succeed.^a

قُلۡ يَـٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِڪُمۡ إِنِّى عَامِلٌ۬‌ۖ فَسَوۡفَ تَعۡلَمُونَ مَن تَكُونُ لَهُ ۥ عَـٰقِبَةُ ٱلدَّارِ‌ۗ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلظَّـٰلِمُونَ (١٣٥)

6-135a: مَكَانَة – By virtue of being an adverb of time and place, it can mean place or condition and by virtue of being a verbal noun, it can also mean ability.

عَـٰقِبَةُ ٱلدَّار – By ٱلدَّار is meant earthly abode and by عَـٰقِبَةُ is meant العاقبة الحسنٰی or a good end. What is meant then is that the result of the deeds will be manifested in this life.

The degree of certainty and confidence that the Holy Prophet had in his heart that the end result of goodness is good and of badness is bad is unmatched in the annals of history. On the one hand, the tormenting at the hands of his opponents was unceasing and the objective condition of the Holy Prophet was one of helplessness but his belief in the ultimate success was so strong that perhaps a mountain could be moved but not so his belief in the success of his mission.

6-136 And they set apart a portion for Allah out of what He has created of tilth and cattle, and say: This is for Allah — so they assert — and this for our associate-gods. Then that which is for their associate-gods reaches not Allah, and that which is for Allah reaches their associate-gods. Evil is what they judge.^a

وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ ٱلۡحَرۡثِ وَٱلۡأَنۡعَـٰمِ نَصِيبً۬ا فَقَالُواْ هَـٰذَا لِلَّهِ بِزَعۡمِهِمۡ وَهَـٰذَا لِشُرَكَآٮِٕنَا‌ۖ فَمَا ڪَانَ لِشُرَڪَآٮِٕهِمۡ فَلَا يَصِلُ إِلَى ٱللَّهِ‌ۖ وَمَا ڪَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَڪَآٮِٕهِمۡ‌ۗ سَآءَ مَا يَحۡڪُمُونَ (١٣٦)

6-136a: Holy Prophet eradicated polytheistic customs: Polytheistic customs were part of the daily actions of the Arab nation and had permeated the fabric of their being. It was not within the ability of any person to eradicate these customs and change the centuries old national habits. However, this amazing achievement was made possible by the pious power of the Holy Prophet so that within a period of few years these customs were eradicated so completely that not even their vestige could be found anywhere.

The amount that was set aside for charity was divided into two parts. One part which was meant for Allah was spent on taking care of guests, indigents etcetera and the other part which was set apart for idols was given to soothsayers and caretakers of the idols. The charity givers would then try and come up with ways by which the part that was set aside for Allah was also spent on the care of idols. For example, if they saw that the part set aside for Allah was in a better condition, they would give that also as an offering to the idols, or if some adverse event took place, then the entire amount was given as an offering to the idols. Today, the charitable donations of Muslims often follow a similar pattern. They pledge an amount but if some unforeseen need occurs, they use the amount pledged to fulfill their own need. The reverse of this that they cut their own needs and fulfill their pledges rarely occurs. 

6-137 And thus their associate-gods have made fair-seeming to many polytheists the killing of their children, that they may cause them to perish and obscure for them their religion. And if Allah had pleased, they would not have done it, so leave them alone with that which they forge.

وَڪَذَٲلِكَ زَيَّنَ لِڪَثِيرٍ۬ مِّنَ ٱلۡمُشۡرِڪِينَ قَتۡلَ أَوۡلَـٰدِهِمۡ شُرَڪَآؤُهُمۡ لِيُرۡدُوهُمۡ وَلِيَلۡبِسُواْ عَلَيۡهِمۡ دِينَهُمۡ‌ۖ وَلَوۡ شَآءَ ٱللَّهُ مَا فَعَلُوهُ‌ۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ (١٣٧)

6-137a: یردوا – The meaning of رَدَی is ruin, destruction, or death, as in: وَمَا يُغۡنِى عَنۡهُ مَالُهُ ۥۤ إِذَا تَرَدَّىٰٓ (And his wealth will not avail him when he perished) (92:11), and تَٱللَّهِ إِن كِدتَّ لَتُرۡدِينِ (By Allah! Thou hadst almost caused me to perish) (37:56).

The custom of infanticide: قَتۡلَ أَوۡلَـٰدِ – There was a custom of burying baby girls alive. In that case شُرَڪَآؤُهُمۡ would be their chiefs and elders who did not let their daughters live out of a false sense of shame. The common folks who were their followers began to emulate them as well. Apart from this, there was also a custom among them that if the number of a person’s sons reached ten, then one of them would be sacrificed to the idols, as was done by Abdul Mutalib who offered the Holy Prophet’s father as sacrifice to the idols but then reprieved him by giving one hundred camels in his place. This is why the Holy Prophet said: انا ابن الذبیحین (I am the son of two sacrifices) meaning Ishmael and his father Abdullah.

Keeping children illiterate is also killing them: The purport of the term killing their children may also be bringing them up in the darkness of polytheism and ignorance, as Imam Raghib  has written in لا تقتلو اولادکم من املاق (Do not kill your children out of poverty) that قیل ان ذٰلك نھیٌ عن شغل الاولاد بما یصُدُّ ھم عن العم which means that parents should not keep their children engaged in activities that will detract them from the objective of acquiring knowledge.

لبس – The meaning of obscure for them their religion is that they did not let them adhere to the true unitarian faith of Abraham and Ishmael.

لَوۡ شَآءَ ٱللَّهُ مَا فَعَلُوهُ‌ۖ – (And if Allah had pleased, they would not have done it) There is a prophecy in this again that all these customs will be eliminated from among them.

6-138 And they say: Such and such cattle and crops are prohibited — none shall eat them except such as we please — so they assert — and cattle whose backs are forbidden, and cattle on which they would not mention Allah’s name — forging a lie against Him. He will requite them for what they forge.

وَقَالُواْ هَـٰذِهِۦۤ أَنۡعَـٰمٌ۬ وَحَرۡثٌ حِجۡرٌ۬ لَّا يَطۡعَمُهَآ إِلَّا مَن نَّشَآءُ بِزَعۡمِهِمۡ وَأَنۡعَـٰمٌ حُرِّمَتۡ ظُهُورُهَا وَأَنۡعَـٰمٌ۬ لَّا يَذۡكُرُونَ ٱسۡمَ ٱللَّهِ عَلَيۡهَا ٱفۡتِرَآءً عَلَيۡهِ‌ۚ سَيَجۡزِيهِم بِمَا ڪَانُواْ يَفۡتَرُونَ (١٣٨)

6-139 And they say: That which is in the wombs of such and such cattle is reserved for our males, and forbidden to our wives, and if it be stillborn, they are partners in it. He will reward them for their (false) attribution. Surely He is Wise, Knowing.^a

وَقَالُواْ مَا فِى بُطُونِ هَـٰذِهِ ٱلۡأَنۡعَـٰمِ خَالِصَةٌ۬ لِّذُڪُورِنَا وَمُحَرَّمٌ عَلَىٰٓ أَزۡوَٲجِنَا‌ۖ وَإِن يَكُن مَّيۡتَةً۬ فَهُمۡ فِيهِ شُرَڪَآءُ‌ۚ سَيَجۡزِيهِمۡ وَصۡفَهُمۡ‌ۚ إِنَّهُ ۥ حَڪِيمٌ عَلِيمٌ۬ (١٣٩)

6-139a: حِجۡرٌ۬ – It is derived from the root حَجۡر which means a stone and as a stone because of its hardness can stop a thing, the word incorporates the sense of stopping. Further, because of reverence, the word also has a derived meaning of prohibition, as is the case in this verse. Intelligence is also called حجر because it stops one from the excess of one’s desires, as in قَسَمٌ۬ لِّذِى حِجۡرٍ  (oath for men of understanding) (89:5).

وَصۡفَ – It is to describe a thing with its features and characteristics, and وَصۡفَ can be true or false, as in لِمَا تَصِفُ أَلۡسِنَتُڪُمُ  (what your tongue describe, the lie) (16:116) and سُبۡحَـٰنَ رَبِّكَ رَبِّ ٱلۡعِزَّةِ عَمَّا يَصِفُونَ (Glory be to thy Lord, the Lord of Might, above what they describe) (37:180).

All these polytheistic customs prevailed in Arabia, but Islam cleansed the country of these customs so thoroughly that not a trace is left behind. So, Islam did not just spread Unity as a belief but also eliminated all vestiges of polytheistic customs from their practical life as well.

6-140 They are losers indeed who kill their children foolishly without knowledge, and forbid that which Allah has provided for them, forging a lie against Allah. They indeed go astray, and are not guided.

قَدۡ خَسِرَ ٱلَّذِينَ قَتَلُوٓاْ أَوۡلَـٰدَهُمۡ سَفَهَۢا بِغَيۡرِ عِلۡمٍ۬ وَحَرَّمُواْ مَا رَزَقَهُمُ ٱللَّهُ ٱفۡتِرَآءً عَلَى ٱللَّهِ‌ۚ قَدۡ ضَلُّواْ وَمَا ڪَانُواْ مُهۡتَدِينَ (١٤٠)

6-140a: It appears from this verse that what is meant by killing their children is rearing them up in ignorance and polytheistic customs.

6-122 Is he who was dead, then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in darkness whence he cannot come forth? Thus their doings are made fair-seeming to the disbelievers.^a

أَوَمَن كَانَ مَيۡتً۬ا فَأَحۡيَيۡنَـٰهُ وَجَعَلۡنَا لَهُ ۥ نُورً۬ا يَمۡشِى بِهِۦ فِى ٱلنَّاسِ كَمَن مَّثَلُهُ ۥ فِى ٱلظُّلُمَـٰتِ لَيۡسَ بِخَارِجٍ۬ مِّنۡہَا‌ۚ كَذَٲلِكَ زُيِّنَ لِلۡكَـٰفِرِينَ مَا كَانُواْ يَعۡمَلُونَ (١٢٢)

6-122a: میّت – For the meaning of موت see note 2-56a. مَیۡت is an abbreviation of مَیِّت and by being dead is meant ignorant here. In إِنَّكَ مَيِّتٌ۬ (Surely thou wilt die) (39:30) according to some میّت is the separation of the spirit from the body but according to others it is merely the steady erosion of strength and weakness that is taking place every moment because as long as a person is in this world, the process of diminshing keeps occurring every moment, as a poet has said: یَمُوۡتُ جُزۡٓاً فَجُزۡاً (He will gradually diminish) (R). According to Ibn Abbas, the meaning here of میّت is an erring disbeliever, and of احیاء is guidance and by نور is meant the Quran (IJ).

Holy Prophet giving life to the dead: Before delving into the result of those who plan against Islam, it is first stated that Allah will elevate those whose spiritual power is now dead to a high status with this Quran. He will not only grant them life but also a spiritual light which will not be just for them, but they will carry this light to others and benefit them as well. This will be the result of the Holy Prophet’s power of piety that will raise the believers out of a deceased state and elevate them to a high status. In contrast to this, mention is then made of those who dwell in darkness and do not benefit from the light of faith. They fall so much in love with darkness that they do not come out of and it is as if they like their evil actions. 

6-123 And thus have We made in every town the leaders of its guilty ones, that they may make plans therein. And they plan not but against themselves, and they perceive not.^a

 وَكَذَٲلِكَ جَعَلۡنَا فِى كُلِّ قَرۡيَةٍ أَڪَـٰبِرَ مُجۡرِمِيهَا لِيَمۡڪُرُواْ فِيهَا‌ۖ وَمَا يَمۡڪُرُونَ إِلَّا بِأَنفُسِہِمۡ وَمَا يَشۡعُرُونَ (١٢٣)

6-123a: أَڪَـٰبِرَ – It is the plural of کبیر which means a nobleman or chief, as in: إِنَّهُ ۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحۡرَ‌ (Surely he is your chief who taught you enchantment) (20:71).

Just as they begin to see their evil deeds as good, they also begin to think about planning against the truth. Those who love darkness can never like light. Hence when the spiritual light comes into this world, they start exerting to extinguish it, but in the end, their plan only harms them.

6-124 And when a message comes to them they say: We will not believe till we are given the like of that which Allah’s messengers are given. Allah best knows where to place His message.^a Humiliation from Allah and severe chastisement will surely befall the guilty for their planning.^b

وَإِذَا جَآءَتۡهُمۡ ءَايَةٌ۬ قَالُواْ لَن نُّؤۡمِنَ حَتَّىٰ نُؤۡتَىٰ مِثۡلَ مَآ أُوتِىَ رُسُلُ ٱللَّهِ‌ۘ ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُ ۥ‌ۗ سَيُصِيبُ ٱلَّذِينَ أَجۡرَمُواْ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٌ۬ شَدِيدُۢ بِمَا كَانُواْ يَمۡكُرُونَ (١٢٤) 

6-124a: Messengership is a Divine grace: The meaning of اٰیت here is generic. Whenever a Divine command or shariah, or Messenger, comes, instead of accepting the truth, the disbelievers begin to question why messengership is not granted to them. In another place, it is stated: بَلۡ يُرِيدُ كُلُّ ٱمۡرِىٍٕ۬ مِّنۡہُمۡ أَن يُؤۡتَىٰ صُحُفً۬ا مُّنَشَّرَةً۬ (Nay, every one of them desires that he should be given pages spread out) (74:52). The reply given to this is that Allah does not appoint just anyone to the position of messengership. If messengership is granted to the dwellers of darkness, how would reform take place in the world. This goes to show that those who God appoints as messengers possess special suitability for the position which is not found in others. This provides the supporting evidence for the sinlessness of prophets and also for the fact that the position of messengership is not granted as a result of one’s effort or prayer. Instead, it is an act of Divine grace. God gives to whomever He wants.

6-124b: By صَغَارٌ is meant humiliation, and عِندَ ٱللَّهِ according to most commentators is synonymous with من عِندَ ٱللَّهِ meaning humiliation from Allah will be their lot. Even if this is considered to happen in the afterlife, the meaning is still the same. The consequence of their planning and opposition is stated to be that they will be humiliated and their power and grandeur on the strength of which they are doing this will go away. This is what happened with the Makkans and this will happen with the current opposition. 

6-125 So whomsoever Allah intends to guide, He expands his breast for Islam, and whomsoever He intends to leave in error, He makes his breast strait (and) narrow as though he were ascending upwards. Thus does Allah lay uncleanness on those who believe not.^a

فَمَن يُرِدِ ٱللَّهُ أَن يَهۡدِيَهُ ۥ يَشۡرَحۡ صَدۡرَهُ ۥ لِلۡإِسۡلَـٰمِ‌ۖ وَمَن يُرِدۡ أَن يُضِلَّهُ ۥ يَجۡعَلۡ صَدۡرَهُ ۥ ضَيِّقًا حَرَجً۬ا ڪَأَنَّمَا يَصَّعَّدُ فِى ٱلسَّمَآءِ‌ۚ ڪَذَٲلِكَ يَجۡعَلُ ٱللَّهُ ٱلرِّجۡسَ عَلَى ٱلَّذِينَ لَا يُؤۡمِنُونَ (١٢٥)

6-125a: يَشۡرَحۡ صَدۡرَهُ – The literal meaning of شرح is بسط or to expand. Imam Raghib has explained the meaning of شرح صَدۡر as being strengthening of the heart by Divine light and God given peace and tranquility.

ۥ يَجۡعَلۡ صَدۡرَهُ ۥ ضَيِّقًا حَرَجً۬ا- حَرَج means great tightness that leaves no space inside. Sin is also called حَرَج (R). ضیق is a narrow-hearted man that has no space for any goodness. Imam Raghib states that what is meant by this word is grief and sorrow.

يَصَّعَّدُ فِى ٱلسَّمَآءِ‌ۚ – It means ascending upwards so that it becomes difficult to breath. یَصعّد is in reality یَتَصَعَّدُ and صُعُود means to ascend upwards.

The purport is not that God has made two kinds of men, one with wide breast and the other with narrow breast. Instead, the purport is that truthful matters appear to a disbeliever like a mountain whereas the reality is that those matters that cause the disbeliever’s breast to become strait are the very matters that expand the breast and are conducive to growing a believer’s ethics and morals. A disbeliever’s breast is strait because of disbelief. In other words, disbelief is the cause of narrowness and narrowness is not the cause of disbelief.

6-126 And this is the path of thy Lord, (a) straight (path). Indeed We have made the messages clear for a people who mind.

وَهَـٰذَا صِرَٲطُ رَبِّكَ مُسۡتَقِيمً۬ا‌ۗ قَدۡ فَصَّلۡنَا ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَذَّكَّرُونَ (١٢٦)

6-127 Theirs is the abode of peace with their Lord, and He is their Friend because of what they do.

لَهُمۡ دَارُ ٱلسَّلَـٰمِ عِندَ رَبِّہِمۡ‌ۖ وَهُوَ وَلِيُّهُم بِمَا كَانُواْ يَعۡمَلُونَ (١٢٧)

6-128 And on the day when He will gather them all together: O assembly of jinn, you took away a great part of men. And their friends from among men will say: Our Lord, some of us profited by others and we have reached our appointed term which Thou didst appoint for us. He will say: The Fire is your abode — you shall abide therein, except as Allah please. Surely thy Lord is Wise, Knowing.

  وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعً۬ا يَـٰمَعۡشَرَ ٱلۡجِنِّ قَدِ ٱسۡتَكۡثَرۡتُم مِّنَ ٱلۡإِنسِ‌ۖ وَقَالَ أَوۡلِيَآؤُهُم مِّنَ ٱلۡإِنسِ رَبَّنَا ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٍ۬ وَبَلَغۡنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلۡتَ لَنَا‌ۚ قَالَ ٱلنَّارُ مَثۡوَٮٰكُمۡ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ‌ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ۬ (١٢٨)

6-128a: مَعۡشَرَ – Its root is عَشۡر (ten) and because ten is considered as a perfect number, hence عشیرۃ is spoken for a person’s kinsfolk whose numbers enhances his importance (R). Derived from it is the word معشر  which means a community whose affair is one and the same: کل جماعة امرھم واحد . Thus, معشر المسلمین means community of the Muslims.

ٱلۡجِنِّ – The meaning of جَنّ is to cover  and جِنّ  are those beings that the human eye cannot see and are hidden. The Quran has termed Iblis or the devil to be from this kind: كَانَ مِنَ ٱلۡجِنِّ (he was of the jinn) (18:50). Further, the Quran has distinguished two kinds of devils: شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ (the devils from among men and jinn) (6:112). Tabrezi has written in Ham that the Arabs liken a man who is sharp and clever in affairs to a jinni and a shaitan. Accordingly, in فما نَفَرَتۡ جِنِّی by جِنّ is meant those friends who were like the jinn. Lisan Al Arab cites a verse from a poet in which the poet addresses his beloved as jinni, and since humans do not love jinns, the word is explained in Lisan Al Arab as a woman who is like a jinni in her beauty and gorgeousness or in her capriciousness and idiosyncrasy. A verse from the Days of Ignorance states: بخَیلٍ جِنّةٌ عَبۡقَریَّةٌ (On horses that were mounted by beautiful jinns), and another states: جن اذا فزعوا انس اذا اٰمنو where despite the comparison of men and jinn, the meaning of jinn is men. (The last two verses are taken from the commentary of Sir Syed). This goes to show that the Arabs used the word جِنّ in a very broad sense, that is men with certain broad characteristics were called jinn.

Evidence of certain type of men being called jinn: Is jinn used in this verse for invisible beings or for special kind of men? The answer to this is given by the passage of the Quran itself. First, it is stated: ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٍ۬ (some of us profited by others). Now humans benefit from each other, but those invisible beings derive no benefit from humans and neither do humans benefit from them. Second in this verse, jinn and men are called اولیاء or friends, and in the next verse, it is stated: And thus do We make some of the iniquitous to befriend others…). Third in the beginning of the next section, men and jinn are called one community, the word community is properly applied to a person’s family. If the intent here is to mean the other species of invisible beings, then they would not be called as a community with men. Fourth, it is stated in the beginning of the next session that messengers came to jinn and men from among them. It is apparent that the invisible beings are of a different kind, and messengers could not have come to them from among the humans, but to the extent that the Quran has mentioned messengers, all of them were humans in line with the promise made by Allah with the children of Adam: إِمَّا يَأۡتِيَنَّكُمۡ رُسُلٌ۬ مِّنكُمۡ يَقُصُّونَ عَلَيۡكُمۡ ءَايَـٰتِى‌ۙ (…if messengers come to you from among you relating to you my messages) (7:35). These messengers or their followers also convert these invisible beings and make them Muslims. As an example, it is proven from the Hadith that the Holy Prophet said: My devil has become a Muslim. Thus, by jinn here are meant men who are like jinn. They are the same men who are earlier called leaders in verse 6:123. These great men can be called jinn because they are often hidden from the vision of the common folks. In the narration of Solomon, the well-built and strong men who were put to work by him to construct buildings, to be divers etcetera are called jinn and shaitan. If the word shaitan can be used for the leaders of the disbelievers and their chiefs as is the unanimous opinion of all the commentators, then it is not strange that the same people can be called jinn as well.

An exception to the abode of hell fire: The narration here clearly refers to the disbelievers, but an exception is provided to their being consigned to hell in the words إِلَّا مَا شَآءَ ٱللَّهُ (except as Allah pleases) and if Allah desires, He can take these people out from the hellish state. 

6-129 And thus do We make some of the iniquitous to befriend others on account of what they earn.

وَكَذَٲلِكَ نُوَلِّى بَعۡضَ ٱلظَّـٰلِمِينَ بَعۡضَۢا بِمَا كَانُواْ يَكۡسِبُونَ (١٢٩)

6-111 And even if We send down to them the angels and the dead speak to them and We bring together all things before them, they would not believe unless Allah please, but most of them are ignorant.^a

وَلَوۡ أَنَّنَا نَزَّلۡنَآ إِلَيۡہِمُ ٱلۡمَلَـٰٓٮِٕڪَةَ وَكَلَّمَهُمُ ٱلۡمَوۡتَىٰ وَحَشَرۡنَا عَلَيۡہِمۡ كُلَّ شَىۡءٍ۬ قُبُلاً۬ مَّا كَانُواْ لِيُؤۡمِنُوٓاْ إِلَّآ أَن يَشَآءَ ٱللَّهُ وَلَـٰكِنَّ أَڪۡثَرَهُمۡ يَجۡهَلُونَ (١١١)

6-111a: قُبُلاً – Some have said that it is the plural of قالٌ and its meaning is in front of their senses or before them, as in: يَأۡتِيَہُمُ ٱلۡعَذَابُ قُبُلاً۬ (the chastisement should confront them) (18:55). Others have said it is the plural of قَبِیۡل which means a party or group, and the phrase will then read bring all the things in groups (R).

Disbelief in spite of miracles: In the last section, different aspects of polytheism are rebutted, and the section is ended with a verse that states that those who reject the clear arguments against polytheism and demand miracles will not believe even after seeing miracles. Just as they shut their eyes to reasoned arguments and do not use their power of reflection, they will do the same with miracles. Even if the big miracles they demand are to occur, their hardheartedness is so extreme that those who are determined to oppose will not believe. The reason for this is that their spiritual power is totally dead. Even if they witness a miracle, their spiritual powers will not be resuscitated just by seeing a marvel. It should be remembered though that the mention here is not of all the people but only of those who stand up in opposition and resolve that whatever happens, they will not accept the truth and will oppose it. Accordingly, such people have been referred to as devils in the next verse.

The meaning of the dead speaking to them: By bringing in إِلَّآ أَن يَشَآءَ ٱللَّهُ (unless Allah pleases) towards the end of the verse, it is conveyed that people will believe, not because of miracles but other conditions that Allah will create. The angels did descend (See note 2-210a) and the dead did speak to them. Many people who were spiritually dead were given a new spiritual life by Allah and were granted a spiritual light, as stated in the first verse of the next section which states: Is he who was dead, then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in darkness whence he cannot come forth. Another explanation of the dead speaking is the testimony of previous scriptures which is the speaking of the dead. By bringing together of all things before them is meant that all the pieces for their punishment will come together. 

6-112 And thus did We make for every prophet an enemy, the devils from among men and jinn, some of them inspiring others with gilded speech to deceive (them). And if thy Lord pleased, they would not do it, so leave them alone with what they forge —^a

وَكَذَٲلِكَ جَعَلۡنَا لِكُلِّ نَبِىٍّ عَدُوًّ۬ا شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ يُوحِى بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ۬ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورً۬ا‌ۚ وَلَوۡ شَآءَ رَبُّكَ مَا فَعَلُوهُ‌ۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ (١١٢)

6-112a: يُوحِى – The use of وحی here is in its literal meaning of a flash of inspiration or a hasty suggestion or a whisper into the heart, and the indication is to the evil suggestions of the disbelievers.

زُخۡرُفَ – It means adornment  with gold and silver ornaments or by decorative patterns or designs and زُخۡرُفَ ٱلۡقَوۡلِ means gilded speech (R).

The word كَذَٲلِكَ points to the subject of the last verse. Thus, what is stated is that just as the Holy Prophet has opponents who do not believe despite manifest signs and clear arguments, similar situations transpired with previous prophets as well. By شَيَـٰطِينَ ٱلۡإِنسِ is meant contumacious men from humans. The devil is a jinn that is not visible but when a person becomes a devil for another person he is more dangerous than a jinn because a jinn only whispers evil suggestions but the human devil incites with words as well as actions. The use of the word مَا يَفۡتَرُونَ shows that these mischief makers are humans because the actual deeds are theirs. Elsewhere it is just stated: وَكَذَٲلِكَ جَعَلۡنَا لِكُلِّ نَبِىٍّ عَدُوًّ۬ا مِّنَ ٱلۡمُجۡرِمِينَ‌ (And thus have We made for every prophet an enemy from among the guilty) (25:31). So by the devils from men and jinn are meant the guilty ones. See next note.

6-113 And that the hearts of those who believe not in the Hereafter may incline thereto, and that they may be pleased with it, and that they may earn what they are earning.^a

وَلِتَصۡغَىٰٓ إِلَيۡهِ أَفۡـِٔدَةُ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأَخِرَةِ وَلِيَرۡضَوۡهُ وَلِيَقۡتَرِفُواْ مَا هُم مُّقۡتَرِفُونَ (١١٣)

6-113a: تَصۡغَىٰٓ – It is from صَغۡوا and means to incline. The meaning of صَغَت الشمسُ is the sun inclined towards where it sets (R). The pronoun in إِلَيۡهِ substitutes for زُخۡرُفَ ٱلۡقَوۡلِ that is the gilded speech or the evil suggestions of the devils or the enemy.

يَقۡتَرِفُوا – قَرۡف and اقتراف literally mean to debark a tree. Metaphorically it is used to mean earn or acquire something whether good or bad.

What is meant by jinn devils: This verse conjoins with غُرُورً۬ا that is the gilded suggestions that the disbelievers put into each other’s hearts are merely to deceive. The leaders use their gilded talk to influence the ordinary people who are unaware of the Hereafter and do not know that there is requital for actions. Under their influence, these people begin to act like their leaders who are veritable devils. It transpires from here that these devils are their leaders who initially themselves become enemies of the truth and then gradually also convince their followers to do the same. Progressively their followers also begin to commit the same wicked acts as their leaders. It appears from the specific mention of the opponents of prophets here that those referred to are the persons who are enemies of truth. They are called jinn because the leaders do not mix frequently with the masses and are concealed from the ordinary eyes. Similarly, a poet calls his beloved metaphorically as a jinni و یحك یا جنی . If one casts a holistic look on the subject, no doubt is left that the jinn devils spoken are humans. At the end of this section in verse 121, there is a mention of the devils (meaning their leaders) inspiring their friends to contend with the Holy Prophet. In verse 6:123, this has been made manifest by bringing in the word كَذَٲلِكَ (thus) and calling these people أَڪَـٰبِرَ مُجۡرِمِيهَا (leaders of its guilty ones) that the شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ (the devils from among men and jinn) are none other than the leaders of the guilty.

6-114 Shall I then seek a judge other than Allah, when He it is Who has sent down to you the Book fully explained. And those whom We have given the Book know that it is revealed by thy Lord with truth, so be not thou of the disputers.^a

أَفَغَيۡرَ ٱللَّهِ أَبۡتَغِى حَكَمً۬ا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيۡڪُمُ ٱلۡكِتَـٰبَ مُفَصَّلاً۬‌ۚ وَٱلَّذِينَ ءَاتَيۡنَـٰهُمُ ٱلۡكِتَـٰبَ يَعۡلَمُونَ أَنَّهُ ۥ مُنَزَّلٌ۬ مِّن رَّبِّكَ بِٱلۡحَقِّ‌ۖ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ (١١٤)

6-114a: مُفَصَّل – فصل means to separate or to part two things (R), and the meaning of تفصیل is to express or to manifest (LA) or to detail or elaborate. The meaning here is that the subject of contention between the parties has been explained here manifestly.

No person can be made an arbitrator in religious disputes: Because the Quran repeatedly drew attention to the evidence of previous prophets, the disbelievers resorted to the subterfuge of proposing to appoint a Jew or a Christian to be an arbitrator between them. Even today, some people while arguing a religious controversy suggest that so and so person be appointed as an arbiter to decide the issue which suggests that that person’s decision is without any mistake. The response given to this is that the Book gives full details. It contains both the claims, and the supporting arguments, then why is there a need to appoint an arbiter. A decision can be reached by reflecting on what is given in the Book. The meaning of مُفَصَّل here is not that all the ramifications of religion are found in detail in it but that all the claims and arguments that establish and verify Divine Unity and Messengership, which is the subject under discussion and about which a contention is being carried on, have been explained in detail. In the last part of the verse, the Ahle Kitab are mentioned because they are witness to the fact that the Holy Prophet’s prophethood is genuine because the prophecies about his coming are found in their Books.

6-115 And the word of thy Lord has been accomplished truly and justly. There is none who can change His words; and He is the Hearer, the Knower.^a

وَتَمَّتۡ كَلِمَتُ رَبِّكَ صِدۡقً۬ا وَعَدۡلاً۬‌ۚ لَّا مُبَدِّلَ لِكَلِمَـٰتِهِۦ‌ۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (١١٥)

6-115a: The presence of claims and arguments in the Quran: The subject of the last verse is further clarified in this verse. The Book is called مُفَصَّل there, and here it is stated that by it is meant that this Book has reached such perfection in truth and justice that it is fully self-contained and stands in no need of external verification. For this meaning of اتمام (perfection) see note 5-3d. The indication in صدق is to the truth of the claim and in عدل to the truth of its supporting arguments. Because in religious edicts, the subsidiary ramifications arising from it are derived from its principles, hence the absence of full details about subsidiary matters does not in any way detract from its perfection. However, it is essential that all principles should be in detail and that includes both the claims and their supporting arguments.

لَّا مُبَدِّلَ لِكَلِمَـٰتِهِۦ‌ – The reference in لَّا مُبَدِّلَ لِكَلِمَـٰتِهِۦ‌ (there is none who can change His words) is to the words mentioned in تَمَّتۡ كَلِمَتُ رَبِّكَ (the word of thy Lord has been accomplished) and its purport is the Quran. The objective is to state that this discourse has reached such perfection that now nobody can change it, that is no one can bring a better discourse from the point of view of truth and justice and that this is the last religious Book for the world.

6-116 And if thou obey most of those in the earth, they will lead thee astray from Allah’s way. They follow naught but conjecture, and they only lie.^a

 وَإِن تُطِعۡ أَڪۡثَرَ مَن فِى ٱلۡأَرۡضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ‌ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ (١١٦)

6-116a: It is stated here that only right knowledge should be followed. Even though the majority of people may be those who talk absurdities and follow conjectures, one should only follow knowledge that is backed by reasoned arguments.

6-117 Surely thy Lord — He knows  best who goes astray from His way, and He knows best the guided ones.

 إِنَّ رَبَّكَ هُوَ أَعۡلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦ‌ۖ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ (١١٧)

6-118 Eat, then, of that on which Allah’s name has been mentioned, if you are believers in His messages.

فَكُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ إِن كُنتُم بِـَٔايَـٰتِهِۦ مُؤۡمِنِينَ (١١٨)

6-118a: The Quran has stressed Divine Unity to such an extent that it has forbidden a diet which is in any way associated with polytheistic rituals. This is what is indicated here.

6-119 And what reason have you that you should not eat of that on which Allah’s name is mentioned, when He has already made plain to you what He has forbidden to you — excepting that which you are compelled to. And surely many lead (people) astray by their low desires through ignorance. Surely thy Lord — He best knows the transgressors.

وَمَا لَكُمۡ أَلَّا تَأۡڪُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَقَدۡ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيۡكُمۡ إِلَّا مَا ٱضۡطُرِرۡتُمۡ إِلَيۡهِ‌ۗ وَإِنَّ كَثِيرً۬ا لَّيُضِلُّونَ بِأَهۡوَآٮِٕهِم بِغَيۡرِ عِلۡمٍ‌ۗ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِٱلۡمُعۡتَدِينَ (١١٩)

6-120 And avoid open sins and secret ones. Surely they who earn sin will be rewarded for what they have earned.^a

وَذَرُواْ ظَـٰهِرَ ٱلۡإِثۡمِ وَبَاطِنَهُ ۥۤ‌ۚ إِنَّ ٱلَّذِينَ يَكۡسِبُونَ ٱلۡإِثۡمَ سَيُجۡزَوۡنَ بِمَا كَانُواْ يَقۡتَرِفُونَ (١٢٠)

6-120a: Manifest and hidden sins: By drawing attention to the permissible and forbidden foods, it is conveyed that one should safeguard against both hidden and open sins. It should not be the case that while focusing on commands about hidden matters, one becomes inattentive of commands regarding manifest matters or that one safeguards against manifest sins but commits them in secrecy. The Pre-Islamic Arabs did not consider committing sins in secret as reprehensible. Thus, for example, they considered committing adultery in secrecy to be acceptably but not so if done openly. This is exactly the situation in the West today. Just as the Quranic revelation was needed to root out this evil from Arabia then, it is most needed for the West today.

6-121 And eat not of that on which Allah’s name has not been mentioned, and that is surely a transgression. And certainly the devils inspire their friends to contend with you; and if you obey them, you will surely be polytheists.

وَلَا تَأۡڪُلُواْ مِمَّا لَمۡ يُذۡكَرِ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَإِنَّهُ ۥ لَفِسۡقٌ۬‌ۗ وَإِنَّ ٱلشَّيَـٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوۡلِيَآٮِٕهِمۡ لِيُجَـٰدِلُوكُمۡ‌ۖ وَإِنۡ أَطَعۡتُمُوهُمۡ إِنَّكُمۡ لَمُشۡرِكُونَ (١٢١)

6-121a: This verse explains very clearly that eating anything on which Allah’s name has not been mentioned is not permissible. The food of the Ahle Kitab is permissible only to the extent that they haves slaughtered it by slitting the throat of the animal and they have taken the name of God on it.

By mentioning the enemies of the religion again in the last verse, the real subject of this verse and the next verse is hinted at.

6-101 Wonderful Originator of the heavens and the earth! How could He have a son when He has no consort? And He created everything, and He is the Knower of all things.^a

بَدِيعُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ أَنَّىٰ يَكُونُ لَهُ ۥ وَلَدٌ۬ وَلَمۡ تَكُن لَّهُ ۥ صَـٰحِبَةٌ۬‌ۖ وَخَلَقَ كُلَّ شَىۡءٍ۬‌ۖ وَهُوَ بِكُلِّ شَىۡءٍ عَلِيمٌ۬ (١٠١)

6-101a: The most deceptive aspect of polytheism is assigning a son to God. So, this is taken up first. Its actual rebuttal is in the word بَدِيعُ (Wonderful Originator). See note 2-117a. However, for a nation that is deceived by the literal meaning of a word and does not reflect on facts, attention is drawn to a manifest reality that a son is never born through the agency of a father alone. The proponents of a son doctrine should suggest a mother from the same genus as the father because the combination of a father that is God but a mother that is human is very strange indeed. The third argument given is that God is the Creator of everything and if God has a son, the son should have created something. The fourth argument is based on knowledge. According to the evidence in the Gospels, the Son did not have perfect knowledge. He had no knowledge of the future nor of the Hereafter. If there is no partnership in the attributes, then how can he be a son. Imperfect attributes of God exist in humans but to separate the Son from the rest of humanity, some perfect attributes should be shown in him of which there are none.

6-102 That is Allah, your Lord. There is no god but He; the Creator of all things; therefore serve Him, and He has charge of all things.^a

ذَٲلِڪُمُ ٱللَّهُ رَبُّكُمۡ‌ۖ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ خَـٰلِقُ ڪُلِّ شَىۡءٍ۬ فَٱعۡبُدُوهُ‌ۚ وَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ وَڪِيلٌ۬ (١٠٢)

6-102a: Every kind of polytheism is rejected here. Often people consider their deities to be their benefactors and helpers. It is, therefore, stated that Allah has charge of all affairs.

6-103 Vision comprehends Him not, and He comprehends (all) vision; and He is the Subtle, the Aware.^a

 لَّا تُدۡرِڪُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَـٰرَ‌ۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ (١٠٣)

6-103a: تدرك – See note 4-145a for دَرۡك . دَرۡك is spoken about coming down, just as دَرۡج is spoken about going up. Derived from this, the rock bottom of the ocean is called دَرۡك . When two ropes are joined to reach the water level in a well, the joining of the ropes is called دَرۡك. The effect of something that will happen in the future is also called دَرَك as in:  لَّا تَخَـٰفُ دَرَكً۬ا وَلَا تَخۡشَىٰ  (…not fearing to be overtaken, nor being afraid) (20:77). Another meaning of ادرك is that a thing has reached its purpose, as in: اَدۡرَك الصَّبِیُّ  (the boy reached the last frontier), that is became an adult, and in حَتَّىٰٓ إِذَآ أَدۡرَڪَهُ ٱلۡغَرَقُ (till, when drowning overtook him) (10:90). The same word is used in this verse. Some have taken the word ابصار to mean the physical vision and others have taken it to mean inner vision. In the latter case, the meaning becomes as narrated by Abu Bakr: یَا مَنۡ غَایَةُ مَعۡرفتهِ القصور عن معرفته  (O You, the utmost extent of knowledge about Whom still falls short of knowledge about Him). The utmost extent of human knowledge about Allah is that after man acquires knowledge of His created things, as far as he can, he concludes that nothing is of the same kind (jins) as Allah, nor is it a likeness of Allah. Rather, He is the Creator of all things, and this is the utmost extent that human knowledge leads to.

اَلتَّدَارُكُ (to obtain) is frequently used for blessings, redressing of grievances and answering prayers, as in: لَّوۡلَآ أَن تَدَٲرَكَهُ ۥ نِعۡمَةٌ۬ مِّن رَّبِّهِ (Had not favor from his Lord reached him) (68:49). اِدَّارَكَ is the same as تَدَارَك as in: حَتَّىٰٓ إِذَا ٱدَّارَڪُواْ فِيہَا جَمِيعً۬ا (until when they all follow one another into it) that is when they meet one another. In the Quranic verse: بَلِ ٱدَّٲرَكَ عِلۡمُهُمۡ فِى ٱلۡأَخِرَةِ‌ (Nay, their knowledge reaches not the Hereafter) (27:66) that is they have closed their minds and therefore are bereft of the knowledge of the Hereafter (R).

ٱللَّطِيفُ – The meaning of لطافة and لطف is moving slowly and an understanding of fine matters. لطائف are those matters that are beyond the human senses. لطیف as an attribute of Allah means that He is aware of subtle and abstruse matters. This is the meaning here, and also that He is gentle and forgiving in guiding His servants (R).

God does not have a body for the physical eye to comprehend Him nor can human intelligence grasp His essence and reality. On the other hand, all the deities that are made associates with God are visible to the human eye. This does not contradict viewing Allah in the Hereafter because other powers will be granted there. What is mentioned here is the inadequacy of these eyes and intelligence.

6-104 Clear proofs have indeed come to you from your Lord; so whoever sees, it is for his own good; and whoever is blind, it is to his own harm. And I am not a keeper over you.^a

قَدۡ جَآءَكُم بَصَآٮِٕرُ مِن رَّبِّكُمۡ‌ۖ فَمَنۡ أَبۡصَرَ فَلِنَفۡسِهِۦ‌ۖ وَمَنۡ عَمِىَ فَعَلَيۡهَا‌ۚ وَمَآ أَنَا۟ عَلَيۡكُم بِحَفِيظٍ۬ (١٠٤)

6-104a: بَصَآٮِٕرُ – It is the plural of بصیرۃ which is spiritual insight by which one can discern the reality of things (R). The proofs alluded to in the verse are the proofs of Divine Unity. By not a keeper over you is meant that the Holy Prophet is not the guardian of the disbeliever’s actions, and the requital of their actions is not with him but with God.

6-105 And thus do We repeat the messages, and that they may say, Thou hast studied; and that We may make it clear to a people who know.^a

وَكَذَٲلِكَ نُصَرِّفُ ٱلۡأَيَـٰتِ وَلِيَقُولُواْ دَرَسۡتَ وَلِنُبَيِّنَهُ ۥ لِقَوۡمٍ۬ يَعۡلَمُونَ (١٠٥)

6-105a: دَرَسۡتَ – The meaning of دَرَس is impress or what is left of an imprint. Because what is left implies that some of the imprint has been erased, hence the word دُرُوس means to obliterate, efface, or expunge. The meaning of دَرَس العِلۡمَ is memorized it and was influenced or effected by it (R). درست الکتاب means to read a book multiple times and to gain the mastery over it so that it becomes easy to remember (L).

لِيَقُولُواْ – The ل in لِيَقُولُواْ is لام عاقبت (prefixed particle of purpose) and indicates as a consequence or so that. The purport is that when matters are explained to them from various perspectives, sometimes by pointing to human nature, sometimes by reminding them of natural laws and sometimes by drawing their attention to previous nations, the disbelievers say that these things have been taken from previous teachings and have been memorized through great diligence. However, knowledgeable people take advantage of it because they recognize the truth and realize that different arguments all lead to the same conclusion. This is clear proof of the truthfulness of the messages.

6-106 Follow that which is revealed to thee from thy Lord — there is no god but He; and turn away from the polytheists.

 ٱتَّبِعۡ مَآ أُوحِىَ إِلَيۡكَ مِن رَّبِّكَ‌ۖ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ وَأَعۡرِضۡ عَنِ ٱلۡمُشۡرِكِينَ (١٠٦)

6-107 And if Allah had pleased, they would not have set up others (with Him). And We have not appointed thee a keeper over them, and thou art not placed in charge of them.

  وَلَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَكُواْ‌ۗ وَمَا جَعَلۡنَـٰكَ عَلَيۡهِمۡ حَفِيظً۬ا‌ۖ وَمَآ أَنتَ عَلَيۡہِم بِوَكِيلٍ۬ (١٠٧)

6-107a: شَآءَ – For the meaning of شَآءَ see 2-20a. Its meaning is to invent and achieve a thing. Another meaning is synonymous with intention. It is not necessary to mention the matter intented even if the intention is ascribed to Allah, as in:  يُرِيدُ ٱللَّهُ بِڪُمُ ٱلۡيُسۡرَ وَلَا يُرِيدُ بِڪُمُ ٱلۡعُسۡرَ (Allah desires ease for you and He desires not hardship for you) (2:185). A person may have an intention even though God’s intention is not for that thing to take place. For example, a person may desire not to die but this is against the Divine intention. Before a person wishes, it is necessary that Allah wishes it: وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ‌ۚ  (And you will not unless Allah pleases) (76:30).

لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَكُواْ (if Allah had pleased, they would not have set up others (with Him)) – Allah has stated here that if He had pleased, the disbelievers would not have set up associates with Allah. In another place, a statement of the disbelievers is recorded: لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَڪۡنَا (If Allah pleased, we would not have set up (aught with Him) (6:148) and this statement of the disbelievers is refuted. The difference between the statement here and that of the disbelievers is that the purport of the disbeliever’s statement is that God wishes them to set up associates with Him. Hence the reply given to them is: لَوۡ شَآءَ لَهَدَٮٰكُمۡ (if He had pleased, He would have guided you all) (6:149), that is if Allah had wished to force people, He would have forced them to be guided rather than to set up associates and be misguided. If Allah had done that, man would have been like the rest of creation bound by the law of obedience to Him. The meaning of the statement here that if Allah had pleased, they would not have set up others with Him, is that if Allah had pleased, He would have created man such that he would not have been able to disobey, but then man could not have been the best of creation. That is why, it is stated here وَمَا جَعَلۡنَـٰكَ عَلَيۡهِمۡ حَفِيظً۬ا  (We have not appointed you a keeper over them), that is that the Holy Prophet cannot force them to give up polytheism. If Allah had wished to force them, He would have created them so that they could not disobey, but this is not His wish. He has made a law and shown the path, and now it is up to man whether to walk on this path or not. There may be an indication here that ultimately, they would give up polytheism.

6-108 And abuse not those whom they call upon besides Allah, lest, exceeding the limits, they abuse Allah through ignorance. Thus to every people have We made their deeds fair-seeming; then to their Lord is their return so He will inform them of what they did.

وَلَا تَسُبُّواْ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّواْ ٱللَّهَ عَدۡوَۢا بِغَيۡرِ عِلۡمٍ۬‌ۗ كَذَٲلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمۡ ثُمَّ إِلَىٰ رَبِّہِم مَّرۡجِعُهُمۡ فَيُنَبِّئُهُم بِمَا كَانُواْ يَعۡمَلُونَ (١٠٨)

6-108a: The command not to abuse other deities: The talk of the opponents was very painful. They would jest, ridicule, mock and abuse, therefore the Muslims are told that they should not retaliate and target the disbeliever’s false deities with abusive language. Because the discussion here is about the evils of polytheism, the parameters of one’s responsibility are specified. To reform a polytheist, it is necessary to point out the evils of polytheism, but the dialogue should be kept within the limits of civility and not become abusive. The need for pointing out an error will always exist in the world, but it is not permissible to cause pain to another by using crude language. In this way, the Quran also teaches good morals and manners. A golden rule has been enunciated that enhances interfaith harmony instead of hate. People have generally ignored this rule and as a result have become enemies in the name of religion, even though the purpose of religion is that there should be goodwill and peace with all people. In this period, the Christians and Hindu Aryas have sowed the dangerous seeds of mutual animosity and hatred by breaking this rule. Hundreds of books are published solely to disparage and mock others. There is no discussion on principles because that is where their weak point lies.

Deeds made fair seeming: By عَمَلَهُمۡ are meant those deeds that they should do. The Quran has shown with great beauty those things that are of benefit to man so that people may act upon them. An example is the rule just propounded, that is not to abuse what other people respect. Evil actions sometimes appear fair seeming to the doer, and this is the devil’s work and not God’s. This is made clear in the Quranic verses: وَزَيَّنَ لَهُمُ ٱلشَّيۡطَـٰنُ مَا ڪَانُواْ يَعۡمَلُونَ (…the devil made all that they did seem fair to them) (6:43) and in 6:137 where the evil action is said to be made fair seeming by the devil.

6-109 And they swear their strongest oaths by Allah that if a sign comes to them they would certainly believe in it. Say: Signs are with Allah. And what should make you know that when they come they believe not?^a

وَأَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَـٰنِہِمۡ لَٮِٕن جَآءَتۡہُمۡ ءَايَةٌ۬ لَّيُؤۡمِنُنَّ بِہَا‌ۚ قُلۡ إِنَّمَا ٱلۡأَيَـٰتُ عِندَ ٱللَّهِ‌ۖ وَمَا يُشۡعِرُكُمۡ أَنَّهَآ إِذَا جَآءَتۡ لَا يُؤۡمِنُونَ (١٠٩)

6-109a: In the presence of so many clear arguments, the disbelievers again ask for a sign. See 6:35. It is stated that the miracles that the disbelievers ask to be shown are within the powers of Allah but a people who reject so many clear arguments will not benefit from such miracles. Using this verse to deny miracles runs counter to the logic of this verse. The words إِذَا جَآءَتۡ (when they come) shows that the miracles they are demanding will be shown to them, but belief is created by logical proofs and not by miracles.

6-110 And We turn their hearts and their sights, even as they did not believe in it the first time; and We leave them in their inordinacy, blindly wandering on.

وَنُقَلِّبُ أَفۡـِٔدَتَہُمۡ وَأَبۡصَـٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦۤ أَوَّلَ مَرَّةٍ۬ وَنَذَرُهُمۡ فِى طُغۡيَـٰنِهِمۡ يَعۡمَهُونَ (١١٠)

6-110a: نُقَلِّبُ – The meaning of قَلۡب is to change direction, and تَقۡلیب means to keep changing from one condition to another. The meaning of نُقَلِّبُ أَفۡـِٔدَتَہُمۡ وَأَبۡصَـٰرَهُمۡ (And We turn their hearts and their sights) means صرفھا من رای الی رای (their constant changing of opinion from one to another) (R), that is sometimes thinking one thing and sometimes another.

 أَفۡـِٔدَت – It is the plural of فواد . The meaning of فأد is roasted or burned and it is from this meaning that the heart is called فؤاد (R). According to some  فوأد is the outer covering of the heart and قَلۡب  its center (L).

نذر – Its root is وذر but its past tense has not been used. The meaning of یَذَرالشئ is to discard a thing thinking it to be worthless, as in: وَنَذَرَ مَا ڪَانَ يَعۡبُدُ ءَابَآؤُنَا‌ (and give up that which our fathers used to serve) (7:70); وَيَذَرَكَ وَءَالِهَتَكَ‌ (and forsake thee and thy gods) (7:127); فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ (so leave them alone with what they forge) (6:112); وَذَرُواْ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓاْ (and relinquish what remains (due) from usury) (2:278); وَيَذَرُونَ أَزۡوَٲجً۬ا (and leave wives behind) (2:240). In the last citation, there seems to be an indication that a widow is left helpless after the death of her husband and attention is drawn to her state of helplessness by recommending that she be left something in the last will and testament. 

The style of narration in the statement turning their hearts and sights is like the style in the statement increasing their disease, for which see 2:10a. The actions are of the disbelievers, but the outcome is determined by Allah. That the result is the consequence of the actions of the disbelievers is obvious from the statement: لَمۡ يُؤۡمِنُواْ بِهِۦۤ أَوَّلَ مَرَّةٍ۬ (even as they did not believe in it the first time) which gives the reason for the outcome. It is as a consequence of their disbelief that they are lost wandering about in their obstinacy and arrogance, sometimes having one opinion and sometimes another. They were first called to belief through rational arguments, but they did not accept. Then they were shown miracles, but they responded by name calling such as magician, soothsayer and others. This is what is meant by تقلیب أَفۡـِٔدَتَ (turning the hearts). Reasoned arguments provide guidance while miracles corroborate the arguments. A person who does not reflect on the proof cannot benefit from it. 

6-95 Surely Allah causes the grain and the date-stone to germinate. He brings forth the living from the dead and He is the bringer forth of the dead from the living. That is Allah. How are you then turned away!^a

إِنَّ ٱللَّهَ فَالِقُ ٱلۡحَبِّ وَٱلنَّوَىٰ‌ۖ يُخۡرِجُ ٱلۡحَىَّ مِنَ ٱلۡمَيِّتِ وَمُخۡرِجُ ٱلۡمَيِّتِ مِنَ ٱلۡحَىِّ‌ۚ ذَٲلِكُمُ ٱللَّهُ‌ۖ فَأَنَّىٰ تُؤۡفَكُونَ (٩٥)

6-95a: فٰلق – فَلۡق means the cleaving asunder of a thing and separating one part of it from another. Dawn is also called فَلَق (R).

ٱلۡحَبِّ وَٱلنَّوَىٰ – The grain of wheat, barley or other grain is called  حب and حبّة (R). نَوَی is the plural of نواۃ and means date-stone, and نوی also means intention (L). 

تُؤۡفَكُونَ – اِفك is anything that has been turned away from the condition in which it should be. The meaning of تُؤۡفَكُونَ is one who has turned away from true belief to unbelief, from truth to falsehood, and from good deeds to evil actions (R). In لِتَأۡفِكَنَا عَنۡ ءَالِهَتِنَا (…to turn us away from our gods) (46:22) the disbelievers speak from their point of view, and that is why falsehood is called  اِفك. In Surah Nur, it is stated: إِنَّ ٱلَّذِينَ جَآءُو بِٱلۡإِفۡكِ  (Surely those who concocted a lie…) (24:11) from which افاك is derived  and in Surah Shurah أَفَّاكٍ أَثِيمٍ۬ (lying, sinful) (46:222).

In this section, on the one hand scenes of the perfect power of Allah are highlighted as proof of His Oneness and on the other it is stated that the truth brought by the Holy Prophet is like a grain which will slowly obtain nourishment and will ultimately be victorious in the world. Using the same metaphorical descriptions for both these purposes shows a high level of literary finesse and knowledge.  

Cleaving a seed or a stone of fruit to produce plants and trees is a great miracle of nature. Truth is also like a seed or a stone of fruit. Just as an unacquainted person looks contemptuously at the stone of a fruit and does not realize its hidden potential, similarly the opponents of truth do not realize that the truth which they view contemptuously will one day be acceptable and beloved in the world. This is the meaning of bringing forth the living from the dead. When seemingly there appear to be no resources to accomplish a particular work but Allah still makes its successful implementation possible. Just as a stone of fruit when buried in the earth cleaves asunder, obtains the necessary nourishment from the soil and air and becomes a tree, similarly truth obtains its requisites from around it and spreads throughout the world. The meaning of bringing forth the dead from the living is that the strength of the opponents and the campaign they wage which has all requisites of life will be broken and rendered as dead. If the address is considered to be to the Ahle Kitab then they are told that they consider themselves to be live, but Allah will render them lifeless and bring forth in their place a nation that is considered dead and will make it successful and fruitful. Allah will create scholars from the illiterates and make the scholars illiterate. There is a continuance in the use of the word يُخۡرِجُ and a prophecy in the word مُخۡرِجُ .

6-96 He is the Cleaver of the daybreak; and He has made the night for rest, and the sun and the moon for reckoning. That is the measuring of the Mighty, the Knowing.^a

 فَالِقُ ٱلۡإِصۡبَاحِ وَجَعَلَ ٱلَّيۡلَ سَكَنً۬ا وَٱلشَّمۡسَ وَٱلۡقَمَرَ حُسۡبَانً۬ا‌ۚ ذَٲلِكَ تَقۡدِيرُ ٱلۡعَزِيزِ ٱلۡعَلِيمِ (٩٦)

6-96a: تَقۡدِيرُ – قدر and تَقۡدِيرُ have the same meaning, that is to make the measure of a thing manifest. تَقۡدِيرُ is also used in the sense of to grant power (R). Allah’s measure of things is of two kinds. One is to grant them power and second is to shape them in accordance with the dictates of wisdom according to a special measure and for a special purpose (R).

The darkness of the night is a source of peace and rest. Nothing in God’s creation is without a purpose. Now the darkness of the night is going to be split asunder and the morning is about to appear. The statement that He has made the sun and the moon for a reckoning is to show that the entire Universe is threaded into a system whose creator is a powerful Being. (The meaning of حساب and حُسبان is the same).

6-97 And He it is Who has made the stars for you that you might follow the right way thereby in the darkness of the land and the sea. Indeed We have made plain the signs for a people who know.^a

وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلنُّجُومَ لِتَہۡتَدُواْ بِہَا فِى ظُلُمَـٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ‌ۗ قَدۡ فَصَّلۡنَا ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَعۡلَمُونَ (٩٧) 

6-97a: Would it not be odd if God Who has made so many things for the physical benefit of man did not create anything for his real perfection? This cannot be so. Anyone who knows that the real perfection of man does not lie in just eating and drinking will certainly realize that God has given man the means of achieving spiritual perfection. A hadith states: اصحابی کالنجوم (My companions are like stars.

6-98 And He it is Who has brought you into being from a single soul, then there is (for you) a resting-place and a repository. Indeed We have made plain the signs for a people who understand.^a

وَهُوَ ٱلَّذِىٓ أَنشَأَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ فَمُسۡتَقَرٌّ۬ وَمُسۡتَوۡدَعٌ۬‌ۗ قَدۡ فَصَّلۡنَا ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَفۡقَهُونَ (٩٨)

6-98a: مُسۡتَقَرٌ – Its literal meaning is a place of rest, and مُسۡتَوۡدَع is a repository. Commentators have offered different explanations. Ibn Masud has termed مُسۡتَقَر as the earth and مُسۡتَوۡدَع the grave. The purport can also be that in each of the two lives, that is this life and the next, there is one each of مُسۡتَقَر and مُسۡتَوۡدَع . For the earthly life, مُسۡتَقَر is the womb and مُسۡتَوۡدَع from birth to death, and for the afterlife, مُسۡتَقَر is the grave and مُسۡتَوۡدَع the resuscitation.

6-99 And He it is Who sends down water from the clouds, then We bring forth with it buds of all (plants), then We bring forth from it green (foliage), from which We produce clustered grain; and of the date-palm, of the sheaths of it, come forth clusters (of dates) within reach; and gardens of grapes and the olive and the pomegranate, alike and unlike. Look at the fruit of it when it bears fruit and the ripening of it. Surely there are signs in this for a people who believe!^a

وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجۡنَا بِهِۦ نَبَاتَ كُلِّ شَىۡءٍ۬ فَأَخۡرَجۡنَا مِنۡهُ خَضِرً۬ا نُّخۡرِجُ مِنۡهُ حَبًّ۬ا مُّتَرَاڪِبً۬ا وَمِنَ ٱلنَّخۡلِ مِن طَلۡعِهَا قِنۡوَانٌ۬ دَانِيَةٌ۬ وَجَنَّـٰتٍ۬ مِّنۡ أَعۡنَابٍ۬ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُشۡتَبِهً۬ا وَغَيۡرَ مُتَشَـٰبِهٍ‌ۗ ٱنظُرُوٓاْ إِلَىٰ ثَمَرِهِۦۤ إِذَآ أَثۡمَرَ وَيَنۡعِهِۦۤ‌ۚ إِنَّ فِى ذَٲلِكُمۡ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يُؤۡمِنُونَ (٩٩)

6-99a: خضر مُخۡضر means green color. What is meant here are green buds. Other uses of the word in Quran are as in: فَتُصۡبِحُ ٱلۡأَرۡضُ مُخۡضَرَّةً‌ (then the earth becomes green) (22:63) and ثِيَابًا خُضۡرً۬ا (green robes) (18:31).

مُّتَرَاڪِبً۬ا – The literal meaning of رکوب is riding on an animal and متراکب is overlapping or superimposed, that is layered.

طلع – The rising of the sun is called طَلَع . Other variations are طلوع الشمس  – مطلع الشمس – مطلع الفجر . The cluster of dates on a date palm by virtue of its similarity with the rising of the sun is also called طلع (R).

قِنۡوَان – قِنۡو is a bunch of dates. Its dual and plural is قِنۡوَانٌ۬ .

دَانِيَةٌ۬ – دُنُو is nearness, closeness or proximity whether by family, race or lineage or geographically, or in time, or in status, or with persons in authority (R). The meaning here is they come close being boughed down by the weight.

It is amazing what Allah creates by cleaving asunder the grain or a fruit stone. The dead grain comes alive and becomes a green plant which sprouts buds which ultimately turn into grain. From the stones of the fruit, He creates gardens of dates and other fruit trees, which bear fruits that ripen with time. Similarly, truth will grow, flower and fruit. It is stated that there are signs in this for a people who believe because they believe in the truth and how the truth will prosper has been explained to them with an example. In the present times, truth, like a grain or fruit stone, seems to have been buried in the darkness of the earth and apparently seems to be wasted but it will once again sprout and become a tree just as it had previously.

6-100 And they regard the jinn to be partners with Allah, and He created them, and they falsely attribute to Him sons and daughters without knowledge. Glory be to Him, and highly exalted is He above what they ascribe (to Him)!^a

وَجَعَلُواْ لِلَّهِ شُرَكَآءَ ٱلۡجِنَّ وَخَلَقَهُمۡ‌ۖ وَخَرَقُواْ لَهُ ۥ بَنِينَ وَبَنَـٰتِۭ بِغَيۡرِ عِلۡمٍ۬‌ۚ سُبۡحَـٰنَهُ ۥ وَتَعَـٰلَىٰ عَمَّا يَصِفُونَ (١٠٠)

6-100a: ٱلۡجِنَّ – The meaning of جَنّ is to hide something from the senses, as in جَنَّ عَلَيۡهِ ٱلَّيۡلُ (when the night overshadowed him) (6:76). Also, جَنّ are spiritual beings that are not physical and are hidden from the senses. Thus, they are the opposite of men. From this perspective, angels are also jinn, but according to some, they are a special class of nonphysical beings. Thus, there are three classes of nonphysical beings, one is good and these are the angels, two, is bad and these are the devils, third is in the middle in which some are good and some bad (R).

خَرَقُواْ – خَرۡق is to cut or sever a thing, to sow discord or start a fight without deliberation and reflection, as in: أَخَرَقۡتَہَا لِتُغۡرِقَ أَهۡلَهَا (Hast thou made a hole in it to drown its occupants?) (18:71). This is the opposite of خَلۡق which is undertaking an action in a measured and deliberate manner while خَرۡق is a haphazard action (R).

Two kinds of associations with God are mentioned here. One is taking jinns as associates with God and the other is of opining that God has sons and daughters. Christians and some other faiths have assigned a son to God while the idol worshippers among the Arabs assigned daughters to God. In the association of jinns, there is an indication to the dualistic doctrine of the Magi who consider Ahreman as the creator of evil and all associates of God are included in it because they are hidden from the eyes. 

6-91 And they honour not Allah with the honour due to Him, when they say: Allah has not revealed anything to a mortal. Say: Who revealed the Book which Moses brought, a light and a guidance to men — you make it into (scattered) papers, which you show and you conceal much? And you are taught that which neither you nor your fathers knew. Say: Allah. Then leave them sporting in their idle talk.

وَمَا قَدَرُواْ ٱللَّهَ حَقَّ قَدۡرِهِۦۤ إِذۡ قَالُواْ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٍ۬ مِّن شَىۡءٍ۬‌ۗ قُلۡ مَنۡ أَنزَلَ ٱلۡكِتَـٰبَ ٱلَّذِى جَآءَ بِهِۦ مُوسَىٰ نُورً۬ا وَهُدً۬ى لِّلنَّاسِ‌ۖ تَجۡعَلُونَهُ ۥ قَرَاطِيسَ تُبۡدُونَہَا وَتُخۡفُونَ كَثِيرً۬ا‌ۖ وَعُلِّمۡتُم مَّا لَمۡ تَعۡلَمُوٓاْ أَنتُمۡ وَلَآ ءَابَآؤُكُمۡ‌ۖ قُلِ ٱللَّهُ‌ۖ ثُمَّ ذَرۡهُمۡ فِى خَوۡضِہِمۡ يَلۡعَبُونَ (٩١)

6-91a: قَدَرُواْ ٱللَّهَ – The literal meaning of قَدۡر is to manifest the measure of a thing, and the meaning here is to recognize or identify (R). Some have taken the meaning as honor or to extoll greatly. The purpose is the same in various meanings.

قَرَاطِيسَ – It is the plural of قرطاس  which means paper. The purport of تَجۡعَلُونَهُ ۥ قَرَاطِيسَ (you make it into papers) is that you take the Book and tear its pages into pieces.

Jews refusal of Holy Prophet’s prophethood: The topic of the last section is that the centrality of the religion of all prophets is Divine Unity. This is also so for the religion of the Holy Prophet. In addition, he incorporates in his person the perfection of all previous prophets. The refusal of the followers of the previous prophets to acknowledge the prophethood of the Holy Prophet is therefore astonishing. Nevertheless, they, the Ahle Kitab, not only decline to accept the prophethood of the Holy Prophet but also refuse that any revelation comes to a mortal now. By مَآ أَنزَلَ ٱللَّه is not meant that Allah has never revealed but only that Allah has not revealed anything now. They accept their shariah as revealed but do not accept any shariah after their own. Accordingly, Ibn Jarir cites Sadi as stating that the Jews said:  مَآ أَنزَلَ ٱللَّه علیٰ محّمد شئ (Allah has not revealed anything to Muhammad). In response to this, attention is drawn to the Book of Moses in which there is a clear promise that a prophet in the likeness of Moses will be raised but along with this, it is stated that you, who call yourself his followers, your condition is such that you have torn your Book to pieces; you show a part but hide a large portion of it, that is you do not act upon it. The verse then states that as they have no answer to this, their refusal to accept the new shariah is without reason. The Holy Prophet is therefore commanded to say that Allah had revealed the Book of Moses and that this Book is now revealed in accordance with the prophecy in it. This is further substantiated in the next verse that this Book verifies the previous Books. So, how can they reject this Book? These verses were not revealed in Madinah although the address is to the Jews. In the last section also, there is a mention of Jews: إِن يَكۡفُرۡ بِہَا هَـٰٓؤُلَآءِ (Therefore if these disbelieve in it) (6:89), and earlier in this Chapter, it is said: Those whom We have given the Book recognize him as they recognize their sons (6:20). In the presence of these repeated addresses in a surah which is unanimously accepted as revealed in Makkah, the idea that the Jews or the Ahle Kitab are not addressed in the Makkan revelations cannot be accepted. Is Surah Bani Israel not Makkan which addresses Jews and is Surah Maryam not Makkan which addresses the Christians?

6-92 And this is a Blessed Book We have revealed, verifying that which is before it, and that thou mayest warn the mother of the towns and those around her. And those who believe in the Hereafter believe in it, and they keep a watch over their prayers.^a

وَهَـٰذَا كِتَـٰبٌ أَنزَلۡنَـٰهُ مُبَارَكٌ۬ مُّصَدِّقُ ٱلَّذِى بَيۡنَ يَدَيۡهِ وَلِتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَا‌ۚ وَٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡأَخِرَةِ يُؤۡمِنُونَ بِهِۦ‌ۖ وَهُمۡ عَلَىٰ صَلَاتِہِمۡ يُحَافِظُونَ (٩٢)

6-92a: مُبَارَكٌ۬  – The literal meaning of بَرۡك is for a thing to become incumbent, and بَرَکة means some goodness from Allah to get firmly established in a thing. So, مُبَارَك  is one who has such goodness in him (R). In other words, مُبَارَك  is a goodness that has become incumbent and will never be cut off. The meaning of the recitation in darud: بارك علیٰ محمد  is O Allah! Keep the eminence and excellence that You have granted to Muhammad established and eternal (LA). Ibn Abbas gives the meaning of بَرَکة as الکثرۃ فی کل خیر (abundance in every goodness and virtue). When the Quran is said to be مُبَارَك  , the meaning is that it is a source of abundant and eternal blessings) (LA). 

أُمَّ ٱلۡقُرَىٰ – It is the name of Makkah and it is so called because of a tradition that the entire earth was spread from under it (R), that is, it is the center of the earth. Its literal meaning is that it is the mother of all habitations and not just of Arabian habitations. It is called mother because it is the source of religious nutrition for the entire world and it is the direction in which people turn in prayer all over the world, that is it is the qibla for the whole world. Further, people gather towards it like children gather around their mother. Geographically it is in the center of the old world, and the new world is below it on the other side of the globe. So, the meaning that Imam Raghib has assigned is true in a literal sense as well. By أُمَّ ٱلۡقُرَىٰ here is meant its inhabitants.   

 مَنۡ حَوۡلَهَا‌ۚ – When Makkah is the center of habitations, it is obvious that مَنۡ حَوۡلَهَا‌ۚ is the rest of the world which is around it.

The excellence of the Quran over other revealed Books: Some other aspects of the excellence of the Quran are mentioned here. First, that it is مُبَارَك or blessed, meaning that its beneficence is everlasting unlike the previous Books whose blessings have terminated. The purport of calling the Quran as blessed while comparing it with the Torah, Gospel or any other scripture is that its blessings are eternal. Second, it authenticates the previous Books, and third, it is sent for the whole world as is obvious from أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَا (mother of the towns and those around her).

It is also made known that those who believe in the Hereafter cannot deny the Quran. Only those will reject it who are only devoted to this earthly life and are so engaged in worldly pursuits that they have no time to consider how to achieve human perfection which is the real purpose of belief in the Hereafter.

6-93 And who is more unjust than he who forges a lie against Allah, or says, Revelation has been granted to me; while nothing has been revealed to him; and he who says: I can reveal the like of that which Allah has revealed?^a And if thou couldst see when the wrongdoers are in the agonies of death and the angels stretch forth their hands, (saying): Yield up your souls. This day you are awarded a chastisement of disgrace because you spoke against Allah other than truth, and (because) you scorned His messages.^b

وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ قَالَ أُوحِىَ إِلَىَّ وَلَمۡ يُوحَ إِلَيۡهِ شَىۡءٌ۬ وَمَن قَالَ سَأُنزِلُ مِثۡلَ مَآ أَنزَلَ ٱللَّهُ‌ۗ وَلَوۡ تَرَىٰٓ إِذِ ٱلظَّـٰلِمُونَ فِى غَمَرَٲتِ ٱلۡمَوۡتِ وَٱلۡمَلَـٰٓٮِٕكَةُ بَاسِطُوٓاْ أَيۡدِيهِمۡ أَخۡرِجُوٓاْ أَنفُسَڪُمُ‌ۖ ٱلۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ ٱلۡهُونِ بِمَا كُنتُمۡ تَقُولُونَ عَلَى ٱللَّهِ غَيۡرَ ٱلۡحَقِّ وَكُنتُمۡ عَنۡ ءَايَـٰتِهِۦ تَسۡتَكۡبِرُونَ (٩٣)

6-93a: Different opponents of the Holy Prophet: This is a list of the different stances of the Holy Prophet’s opponents. Some had polytheistic tenets in their articles of faith and some like Christians attributed a false doctrine to God. All this constitutes forging a lie against Allah. Some opponents of the Holy Prophet made false claims of being prophets or of receiving revelation or of being soothsayers. Some, like Nadr ibn Al Harith, said that they could write the like of the revelation in the Quran. In another place, their saying is given as: لَوۡ نَشَآءُ لَقُلۡنَا مِثۡلَ هَـٰذَآ‌ (If we wished we could say the like of it) (8:31). Some commentators have narrated a hadith here about Abd Allah ibn Saad ibn Abi al-Sarah, a scribe of the Holy Prophet. When the Holy Prophet was dictating to him the revelation from Surah Al-Muminun:  وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ مِن سُلَـٰلَةٍ۬ مِّن طِينٍ۬ ….. ثُمَّ أَنشَأۡنَـٰهُ خَلۡقًا ءَاخَرَ‌ۚ (And certainly We created man of an extract of clay….then We cause it to grow into another creation) (23:12-14), Abd Allah was so amazed at this description that he cried out: فَتَبَارَكَ ٱللَّهُ أَحۡسَنُ ٱلۡخَـٰلِقِينَ  (So blessed be Allah, the Best of Creators) and these were the very words that followed the above cited revelation. This caused him to lose confidence in the authenticity of revelation and he apostatized. However, this narration is untrustworthy.

6-93b: غَمَرَٲتِ – The literal meaning of غمر is to remove the effect of something and غَمۡرۃ is a large amount of water that fully covers its place of rest. Derived from this is the use of غمرۃ to mean ignorance, as in: ٱلَّذِينَ هُمۡ فِى غَمۡرَةٍ۬ سَاهُونَ  (Who are in an abyss, neglectful) (51:11) and فَذَرۡهُمۡ فِى غَمۡرَتِهِمۡ (So leave them in their ignorance) (23:54). The agony of death is also called غمرات (R).

أَخۡرِجُوٓاْ أَنفُسَڪُمُ‌ۖ  (Yield up your soul) – This is not a command but only a mention of the harshness of death because the disbelievers love the worldly life greatly and are so regretful of the time they wasted that they do not want that their soul to be taken. A Muslim does not grieve at the time of death because he is hopeful of a meeting with Allah.

6-94 And certainly you have come to Us one by one as We created you at first, and you have left behind your backs what We gave you. And We see not with you your intercessors about whom you asserted that they were (Allah’s) associates in respect to you. Certainly the ties between you are now cut off and that which you asserted has failed you.^a

وَلَقَدۡ جِئۡتُمُونَا فُرَٲدَىٰ كَمَا خَلَقۡنَـٰكُمۡ أَوَّلَ مَرَّةٍ۬ وَتَرَكۡتُم مَّا خَوَّلۡنَـٰكُمۡ وَرَآءَ ظُهُورِڪُمۡ‌ۖ وَمَا نَرَىٰ مَعَكُمۡ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمۡتُمۡ أَنَّہُمۡ فِيكُمۡ شُرَكَـٰٓؤُاْ‌ۚ لَقَد تَّقَطَّعَ بَيۡنَكُمۡ وَضَلَّ عَنڪُم مَّا كُنتُمۡ تَزۡعُمُونَ (٩٤)

6-94a: فُرَٲدَى – It is the plural of فریدا  and فَرۡد , and فَرۡد  is one with whom no outsider meets, as in رَبِّ لَا تَذَرۡنِى فَرۡدً۬ا (My Lord! Leave me not alone) (21:89).

خوّلنا – خَوَل means property or possessions, and تخویل means grant of these things which need to be looked after (R).

تَّقَطَّعَ بَيۡنَكُمۡ – It can be translated both as: وقع التقطع بینکم (severance took place between you) and تقطع وصلکم بینکم (the ties that existed between you are cut off).

The information imparted here is that the final responsibility is individual. The wealth and property in pursuance of which one abandons God is all left behind and one will be all alone without any companion when the reckoning comes. The ties between the leaders and followers will be severed and those for whose benefit one committed evil acts will not be along to help.

6-83 And this was Our argument which We gave to Abraham against his people. We exalt in degrees whom We please. Surely thy Lord is Wise, Knowing.^a

وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَـٰهَآ إِبۡرَٲهِيمَ عَلَىٰ قَوۡمِهِۦ‌ۚ نَرۡفَعُ دَرَجَـٰتٍ۬ مَّن نَّشَآءُ‌ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ۬ (٨٣)

6-83a: The argument mentioned in this verse is about the Unity of Allah and as stated earlier, abiding by the principle of Unity of Allah exalts a person to the highest station. It is true that steadfastly adhering to the Unity of Allah is the root of all goodness and provides the motive power for rising to high stations.

6-84 And We gave him Isaac and Jacob. Each did We guide; and Noah did We guide before, and of his descendants, David and Solomon and Job and Joseph and Moses and Aaron. And thus do We reward those who do good (to others):^a

 وَوَهَبۡنَا لَهُ ۥۤ إِسۡحَـٰقَ وَيَعۡقُوبَ‌ۚ ڪُلاًّ هَدَيۡنَا‌ۚ وَنُوحًا هَدَيۡنَا مِن قَبۡلُ‌ۖ وَمِن ذُرِّيَّتِهِۦ دَاوُ ۥدَ وَسُلَيۡمَـٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَـٰرُونَ‌ۚ وَكَذَٲلِكَ نَجۡزِى ٱلۡمُحۡسِنِينَ (٨٤) 

6-84a: The meaning of each did We guide is that they firmly adhered to the Unity of Allah. His in his descendants could refer to Abraham, but more aptly it refers to Noah because Noah comes just before the pronoun his and is thus closer in the text to his descendants than Abraham who is referred in the previous verse. Furthermore, Lot mentioned in the next verse is not a descendant of Abraham. 

6-85 And Zacharias and John and Jesus and Elias; each one (of them) was of the righteous,

وَزَكَرِيَّا وَيَحۡيَىٰ وَعِيسَىٰ وَإِلۡيَاسَ‌ۖ كُلٌّ۬ مِّنَ ٱلصَّـٰلِحِينَ (٨٥)

6-86 And Ishmael and Elisha and Jonah and Lot; and each one (of them) We made to excel the people;^a

 وَإِسۡمَـٰعِيلَ وَٱلۡيَسَعَ وَيُونُسَ وَلُوطً۬ا‌ۚ وَڪُلاًّ۬ فَضَّلۡنَا عَلَى ٱلۡعَـٰلَمِينَ (٨٦)

6-86a: The rationale behind the grouping of the prophet’s name and the non-chronological order of their mention: Eighteen prophets are mentioned in the four verses of this section. Abraham is mentioned first, then his son Isaac and then Isaac’s son Jacob, then Abraham’s forefather Noah and then follows his descendants. There is a chronological order up to Noah but beyond that the names do not appear in chronological order. This does not imply that Allah is unaware of the order in which they appeared because in the next surah, the prophets are mentioned in their chronological order of appearance. There is another kind of classification that is at work here. The first grouping is by their earthly magnificence and David and Solomon are mentioned in this group who were given magnificent kingdoms. Then Job and Joseph are mentioned who achieved an elevated status by being patient through trials and tribulations. These two were elevated to a high status after their patience. Next Moses and Aaron are mentioned for their distinguishing characteristic of elevating their nation from a situation of indignity and baseness to a high station and giving them a law and guidance. These six prophets are such that in some sense they achieved a position of kingship, leadership or governance. It is for this reason that the mention of these prophets is followed by نَجۡزِى ٱلۡمُحۡسِنِينَ (We reward those who do good). Then Zacharias, John, Jesus and Elias are mentioned, and it is considered adequate to just call them righteous because they did not get any kind of governance in this world and hence attention is called only to their piousness. Zacharias, John and Jesus lived in the same period of time and were similarly colored in simplicity, piety, and devotion. The identical coloration of Elias is apparent from the fact that John’s coming was referred to as the second advent of Elias and the testimony of this is found in the Bible that John came in the spirit and power of Elias (Lucas 1:17). The next group mentioned includes Ishmael, Elisha, Jonah and Lot and attention is drawn to their excellence because all four of them were despised and scorned. For example, the prophethood of Ishmael is denied and he is not considered to be an inheritor of the Abrahamic covenant. The prophethood of Lot is also denied and about Jonah it is said that he fled from God’s presence. Their excellence is especially mentioned because they were despised, and this is not to say that excellence was not awarded to other prophets. This goes to show how the Quran uses some words of praise for the prophets to repel accusations against them. This style has led some Christians to incorrectly conclude from some praiseworthy statements about Jesus that he excelled other prophets, whereas the intent is only to repel certain charges. If a judgment has to be rendered only on the basis of the written words, then the Christians should concede the excellence of these four prophets over Jesus.

6-87 And some of their fathers and their descendants and their brethren. And We chose them and guided them to the right way.

 وَمِنۡ ءَابَآٮِٕهِمۡ وَذُرِّيَّـٰتِہِمۡ وَإِخۡوَٲنِہِمۡ‌ۖ وَٱجۡتَبَيۡنَـٰهُمۡ وَهَدَيۡنَـٰهُمۡ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ (٨٧)

6-88 This is Allah’s guidance wherewith He guides whom He pleases of His servants. And if they had associated others (with Him), all that they did would have been vain.^a

   ذَٲلِكَ هُدَى ٱللَّهِ يَہۡدِى بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦ‌ۚ وَلَوۡ أَشۡرَكُواْ لَحَبِطَ عَنۡهُم مَّا كَانُواْ يَعۡمَلُونَ (٨٨)

6-88a: By comparing guidance with polytheism here, it is made clear that by guidance is meant adhering to monotheism. This also goes to show that no prophet has ever been guilty of polytheism because none of their work was in vain. All fables that allege otherwise are the result of alterations in the Bible. 

6-89 These are they to whom We gave the Book and authority and prophecy.^a Therefore if these disbelieve in it, We have indeed entrusted it to a people who are not disbelievers in it.^b

 أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ ءَاتَيۡنَـٰهُمُ ٱلۡكِتَـٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ‌ۚ فَإِن يَكۡفُرۡ بِہَا هَـٰٓؤُلَآءِ فَقَدۡ وَكَّلۡنَا بِہَا قَوۡمً۬ا لَّيۡسُواْ بِہَا بِكَـٰفِرِينَ (٨٩)

6-89a: Quite apart from the fact that some of the prophets were granted kingship and others not, there is one thing in common with all of them that each was granted the Book, and authority and prophethood. Book is the revelation that comes to the prophet for the guidance of his nation; authority is the autonomy granted to a prophet by virtue of which he is not subordinate to another and instead he calls others to his obedience who are then called his ummah; prophethood in its dictionary meaning are prophecies of support for religion which are given to the prophet, or an alternative meaning of prophethood is messenger of peace (2-61c). In actuality, the Book and authority are part of prophethood, but these two special attributes are mentioned so that it may become known that the Book and authority are the necessary conditions of prophethood. 

6-89b: هَـٰٓؤُلَآءِ – The indication in هَـٰٓؤُلَآءِ is to the followers of these prophets, such as the Jews and Christians. The second nation is the followers of the Holy Prophet who believe in all the prophets. The meaning is that if these people, who are said to be the followers of these prophets and are knowledgeable about the need for prophets, do not accept then God will raise an illiterate nation and give them this knowledge. It becomes clear from here that after the mention of the prophets, it is the Ahle Kitab who are addressed. Verses 6-92 and 93 gives further clarity to this address.

6-90 These are they whom Allah guided, so follow their guidance. Say: I ask you not for any reward for it. It is naught but a Reminder to the nations.^a

 أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ هَدَى ٱللَّهُ‌ۖ فَبِهُدَٮٰهُمُ ٱقۡتَدِهۡ‌ۗ قُل لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًا‌ۖ إِنۡ هُوَ إِلَّا ذِكۡرَىٰ لِلۡعَـٰلَمِينَ (٩٠)

6-90a: ٱقۡتَدہِ – The ھا in ٱقۡتَدہِ is for تسکیت , that is it is added as an aid to pause correctly. اقتدا means to follow, that is to follow the same way that a person followed in the past. 

What is meant by directing the Holy Prophet to follow the guidance of these prophets? It is obvious that before the revelation of this verse, Allah had already given guidance to the Holy Prophet through revelation, and in addition there were no authentic Books of these prophets in existence on the earth which could be read and followed. Whatever teachings were left of these prophets were mere conjectures. So, the meaning of following their guidance is to conform to their manner and way, that is for the Holy Prophet to bear hardships and to patiently undertake the task of establishing the Unity of Allah just as the previous prophets had done. The words with it لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًا ( I ask you not for any reward for it) shows that the purport here is to spread the message of the Unity of Allah.

There appears to be another indication here as well. The meaning of guidance is to make a person reach the desired destination, that is to achieve human perfection. In the first verse of this section, the Unity of Allah is stated to be the basis of achieving a high spiritual station. It is a fact that the different aspects of the perfection of humans are born out of the various facets of the Unity of Allah. So, the guidance of a prophet is his achievement in perfecting a particular aspect of humanity. Thus, different prophets perfected different aspects of humanity. Abraham perfected one aspect, Moses another, Aaron another, David another, Solomon another, Jesus another, John another, Job yet another and so on. The meaning of فَبِهُدَٮٰهُمُ ٱقۡتَدِهۡ‌ۗ  therefore is that whereas previous prophets had excelled in one particular aspect of humanity, the Holy Prophet should collectively acquire perfection in all aspects of humanity. The prophethood of David, Soloman, Job, Jesus etcetera showed outstanding perfection in one or other field, but the Holy Prophet was commanded to incorporate all these perfections in himself. It is a mistake to take the meaning of ٱقۡتَدہِ as the shariah of the previous prophets because if it was so, Allah would have cleansed the tampering from the Books of the previous prophets before giving them to the Holy Prophet to be guided by them. In addition, the actions of the Holy Prophet would have provided proof of this, and it would have clearly been seen that the Holy Prophet had kept the foundation of his religion based upon things from the shariah of previous prophets. This, however, did not happen. So, an interpretation that the Holy Prophet was commanded to follow the shariah of previous prophets is clearly unacceptable. The last words of this verse where the Quran is termed as a reminder for عَـٰلَمِينَ (nations) further validates this point. 

Another explanation of this verse is that the indication in أُوْلَـٰٓٮِٕكَ is to the people who are not disbelievers in it referred to at the end of the last verse, namely the Companions of the Holy Prophet and the address of the verse is general to the Muslim community. The meaning, therefore, is that Muslims should follow the example of the Companions. There is also a hadith to this effect which states: اصحابی کالنجوم فبایھم اقتدیتم اھتدیتم (My companions are like stars; you will be guided whichever one you follow). This hadith also shows that by ٱقۡتَدِا is meant مطابقت (conformity), that is, to conform with the ways of the Companions.   

6-71 Say: Shall we call, besides Allah, on that which profits us not nor harms us, and shall we be turned back on our heels after Allah has guided us? Like one whom the devils cause to follow his low desires, in bewilderment in the earth — he has companions who call him to the right way (saying), Come to us. Say: Surely the guidance of Allah, that is the (true) guidance. And we are commanded to submit to the Lord of the worlds:^a

قُلۡ أَنَدۡعُواْ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰٓ أَعۡقَابِنَا بَعۡدَ إِذۡ هَدَٮٰنَا ٱللَّهُ كَٱلَّذِى ٱسۡتَهۡوَتۡهُ ٱلشَّيَـٰطِينُ فِى ٱلۡأَرۡضِ حَيۡرَانَ لَهُ ۥۤ أَصۡحَـٰبٌ۬ يَدۡعُونَهُ ۥۤ إِلَى ٱلۡهُدَى ٱئۡتِنَا‌ۗ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰ‌ۖ وَأُمِرۡنَا لِنُسۡلِمَ لِرَبِّ ٱلۡعَـٰلَمِينَ (٧١)

6-71a: ٱسۡتَهۡوَتۡ – Its root is ھویٰ which means the inclination of self towards sensuality, and the meaning of ھُوِیّ is سقوط من عُلۡوٍ الی سُفۡلٍ (To fall from height to lowness) (R). Thus, inclination of self towards sensuality is falling from a height to lowness. Imam Raghib has given the meaning of ٱسۡتَهۡوَتۡهُ as حَمَلَتۡه‘ علیٰ اتباع الۡھَویٰ (Made him to follow his physical desires), and another meaning based on the second definition can be making him fall from a high status. The ultimate result is the same for both translations. For another meaning of ھویٰ see 14-37a.

حَيۡرَانَ – حَارَ is derived from یحار which means wavering or perplexed. So, حَيۡرَانَ is someone who is perplexed and wavers between this and that.

The alternative to being obedient to God is to follow one’s desires. What is said here is that if a Muslim follows someone other than Allah, his example is like that of a person who becomes so misguided by following Satan that he cannot find the right way. It is a fact that by following the commands of Allah, a person is at peace in his heart, but a state of anxiety and perturbation always exists with a person who follows his desires. Such a person sometimes inclines to one thing and sometimes to another and in this way, he falls from his high status to one of baseness. Those who call him are his previous companions.

6-72 And that you should keep up prayer and keep your duty to Him. And He it is to Whom you shall be gathered.

وَأَنۡ أَقِيمُواْ ٱلصَّلَوٰةَ وَٱتَّقُوهُ‌ۚ وَهُوَ ٱلَّذِىٓ إِلَيۡهِ تُحۡشَرُونَ (٧٢)

6-73 And He it is Who created the heavens and the earth with truth. And when He says, Be, it is. His word is the truth and His is the kingdom on the day when the trumpet is blown. The Knower of the unseen and the seen; and He is the Wise, the Aware.

وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّ‌ۖ وَيَوۡمَ يَقُولُ ڪُن فَيَڪُونُ‌ۚ قَوۡلُهُ ٱلۡحَقُّ‌ۚ وَلَهُ ٱلۡمُلۡكُ يَوۡمَ يُنفَخُ فِى ٱلصُّورِ‌ۚ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۚ وَهُوَ ٱلۡحَڪِيمُ ٱلۡخَبِيرُ (٧٣)

6-73a: يَوۡمَ يَقُولُ ڪُن فَيَڪُونُ – The indication here is to بعث بعد الموت  (raising after death). The creation of the heavens and the earth with truth means that the creation is for a purpose and that purpose is the perfection of the soul, and this is the summary of the whole creation. It is essential that the shortcomings of the life of this world be made up in this world, and it is not difficult for Allah Who has created so many things to create a person from that person’s actions. 

6-73b: صُوۡر  – The common meaning of صُوۡر is a horn or a bugle, but in Lisan al Arab صُوۡر is also given as the plural of صُوۡرۃ . Instead of صُوۡر Qatadah and Hassan read it as صُوَر which is a generic plural of صُوۡرَۃ . This has been criticized both on the grounds that the reading صُوَر is not correct and also that the plural of صُوۡرۃ as صُوۡر is not correct. However, صُوۡر as the plural of صُوۡرۃ is established from Lisan al Arab and also confirmed by Abu Ubaida and Johari who cites Kalbi. Consideration though needs to be given that the word قرن (horn) is used in place of صُوۡر (bugle) in hadith, but it should also be remembered that by نَفَخُ فِى ٱلصُّورِ or نَفَخُ فِى قرن is not meant actually blowing a horn. The real nature of such words which have been used about the Day of Requital is known only to Allah. The ones blowing the صُوۡر or قرن will be angels and the horn of the angels will be a thing of a different sort and not the horn which is used by humans to blow the bugle. The essence of نفَخُ فِى ٱلصُّورِ is that people will be gathered and nothing more. An analogy exists because the bugle is sounded to gather people in the physical world. So, the real purport of نفَخُ فِى ٱلصُّورِ is to gather and this gathering, as is evident from several places in the Quran, is for the spirits to be put into bodies. So, the Quran has adopted a word that includes both the meanings, and the two meanings are not contradictory.

6-74 And when Abraham said to his sire, Azar: Takest thou idols for gods? Surely I see thee and thy people in manifest error.

  وَإِذۡ قَالَ إِبۡرَٲهِيمُ لِأَبِيهِ ءَازَرَ أَتَتَّخِذُ أَصۡنَامًا ءَالِهَةً‌ۖ إِنِّىٓ أَرَٮٰكَ وَقَوۡمَكَ فِى ضَلَـٰلٍ۬ مُّبِينٍ۬ (٧٤) 

6-74a: اَب – Every person who is the cause of bringing a person into being or for his reform, or for his appearance is called اَب. Accordingly, its meaning includes father, paternal uncle, paternal grandfather, and other elders of the family. اَب can also be a teacher. In وَجَدۡنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍ۬ (We found our fathers on a course or following a religion) (43:22 and 23) the purport taken from ابَآءَنَا is scholars of religion who nurtured them through their knowledge because in another place it is stated رَبَّنَآ إِنَّآ أَطَعۡنَا سَادَتَنَا وَكُبَرَآءَنَا  (Our Lord, we only obeyed our leaders and our great men) (33:67).

In a narration of the religion of Unity, mention is made of Abraham who is the patriarch of a long line of preachers of Unity and this is his unique distinction among prophets.

Who was Azar: Azar is called the  اَب of Abraham. Is Azar the father of Abraham or some other elder of his family? There is no doubt that a casual reading leads one to think that Azar is the father of Abraham. The first matter against this assumption is that the name of Abraham’s father in Torah is given as Terah and the genealogies found in Arabia unanimously support this. Zurqani has also given Terah as the name of Abraham’s father. A response to this is that names change when used in another language and so the Arabic version of the name could be different. In addition, a Jewish historian, Eusebius, has given the name of Abraham’s father as Athar instead of Terah. Athar is quite close to Azar in pronunciation. The second thing against Azar being the father is that there is testimony from the Quran against this assumption. In Surah Abrahm, there is a mention that Abraham in his advanced age prayed: رَبَّنَا ٱغۡفِرۡ لِى وَلِوَٲلِدَىَّ وَلِلۡمُؤۡمِنِينَ يَوۡمَ يَقُومُ ٱلۡحِسَابُ (Our Lord, grant me protection and my parents and the believers on the day when the reckoning comes to pass) (14:41). However, it is stated about the اَب of Abraham that وَمَا كَانَ ٱسۡتِغۡفَارُ إِبۡرَٲهِيمَ لِأَبِيهِ إِلَّا عَن مَّوۡعِدَةٍ۬ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ ۥۤ أَنَّهُ ۥ عَدُوٌّ۬ لِّلَّهِ تَبَرَّأَ مِنۡهُ‌ۚ  (And Abraham’s asking forgiveness for his sire was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of Allah, he dissociated himself from him) (9:114). So, Abraham, in his old age, when praying for protection for his parents could not have been praying for this اَب. It follows that Azar is not the father of Abraham but some other elder.

6-75 And thus did We show Abraham the kingdom of the heavens and the earth and that he might be of those having certainty.^a

 وَكَذَٲلِكَ نُرِىٓ إِبۡرَٲهِيمَ مَلَكُوتَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَلِيَكُونَ مِنَ ٱلۡمُوقِنِينَ (٧٥)

6-75a: Prophets guided by their enlightened intellect: It is stated here that right from the beginning prophets are pure and do not indulge in polytheism and other sinful activities. Even before they receive revelation, reflection on nature guides them to the truth. Their nature is pure, their spiritual light is not blurred, their intellect does not falter, and their thinking leads them to the right conclusion. 

6-76 So when the night overshadowed him, he saw a star. He said: Is this my Lord? So when it set, he said: I love not the setting ones.^a

 فَلَمَّا جَنَّ عَلَيۡهِ ٱلَّيۡلُ رَءَا كَوۡكَبً۬ا‌ۖ قَالَ هَـٰذَا رَبِّى‌ۖ فَلَمَّآ أَفَلَ قَالَ لَآ أُحِبُّ ٱلۡأَفِلِينَ (٧٦)

6-76a: هَـٰذَا رَبِّى – Abraham was one having certainty as pointed in 6-75 and he was not only disgusted with idol worship and polytheism but was astonished at the polytheism of others:  أَتَتَّخِذُ أَصۡنَامًا  ءَالِهَةً‌ۖ (Takest thou idols for gods) (6:74). It is not possible therefore that he could conceive on seeing the star that it is his Lord. A review of the next two verses shows that Abraham is engaged in a debate with his people because when the biggest deity of his nation, the sun, sets, he clearly addresses his nation and says: I am clear of what you set up (with Allah). Further on, it is clearly stated: وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَـٰهَآ إِبۡرَٲهِيمَ عَلَىٰ قَوۡمِهِ (And this was Our argument that We gave to Abraham against his people) (6:83). So, هَـٰذَا رَبِّى is  a rhetorical question with an implied negative where the interrogative word is omitted, just as in the dialog of Moses: وَتِلۡكَ نِعۡمَةٌ۬ تَمُنُّہَا عَلَىَّ أَنۡ عَبَّدتَّ بَنِىٓ إِسۡرَٲٓءِيلَ (And is it a favor of which thou remindest me that thou hast enslaved the Children of Israel?) (26:22). An alternative explanation is that it is an expression of amazement.

فَلَمَّآ أَفَلَ – افول means the disappearance of luminous celestial bodies from sight as in the setting of the moon, star etcetera. Abraham is trying to prove to his nation that something that appears and then disappears, like a star which sets, cannot be a deity as it is subject to the laws of nature. It is merely a physical thing that appears and then disappears. There is an indication in قَالَ لَآ أُحِبُّ ٱلۡأَفِلِينَ (I love not the setting ones) that the thing which they love has no authority. If one loves Allah, it creates an inseparable bond with Him, but what is the use of loving a thing that is itself bound by physical laws and disappears even as its lover is left pining for it.

6-77 Then when he saw the moon rising, he said: Is this my Lord? So when it set, he said: If my Lord had not guided me, I should certainly be of the erring people.

فَلَمَّا رَءَا ٱلۡقَمَرَ بَازِغً۬ا قَالَ هَـٰذَا رَبِّى‌ۖ فَلَمَّآ أَفَلَ قَالَ لَٮِٕن لَّمۡ يَہۡدِنِى رَبِّى لَأَڪُونَنَّ مِنَ ٱلۡقَوۡمِ ٱلضَّآلِّينَ (٧٧)

6-78 Then when he saw the sun rising, he said: Is this my Lord? Is this the greatest? So when it set, he said: O my people, I am clear of what you set up (with Allah).^a

فَلَمَّا رَءَا ٱلشَّمۡسَ بَازِغَةً۬ قَالَ هَـٰذَا رَبِّى هَـٰذَآ أَڪۡبَرُ‌ۖ فَلَمَّآ أَفَلَتۡ قَالَ يَـٰقَوۡمِ إِنِّى بَرِىٓءٌ۬ مِّمَّا تُشۡرِكُونَ (٧٨)

6-78a: It transpires that the most important deity of these people is the sun because it is the last mentioned and the narration ends with it. This is also clearly stated in هَـٰذَآ أَڪۡبَر which like هَـٰذَا رَبِّى  is a rhetorical expression with an implied negative. This is the reason why in 2:258 Abraham asked them to raise the sun from the west.

6-79 Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth, and I am not of the polytheists.

 إِنِّى وَجَّهۡتُ وَجۡهِىَ لِلَّذِى فَطَرَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ حَنِيفً۬ا‌ۖ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ (٧٩)

6-80 And his people disputed with him. He said: Do you dispute with me respecting Allah and He has guided me indeed? And I fear not in any way those that you set up with Him, unless my Lord please. My Lord comprehends all things in His knowledge. Will you not then mind?

 وَحَآجَّهُ ۥ قَوۡمُهُ ۥ‌ۚ قَالَ أَتُحَـٰٓجُّوٓنِّى فِى ٱللَّهِ وَقَدۡ هَدَٮٰنِ‌ۚ وَلَآ أَخَافُ مَا تُشۡرِكُونَ بِهِۦۤ إِلَّآ أَن يَشَآءَ رَبِّى شَيۡـًٔ۬ا‌ۗ وَسِعَ رَبِّى ڪُلَّ شَىۡءٍ عِلۡمًا‌ۗ أَفَلَا تَتَذَڪَّرُونَ (٨٠)

6-80a: As is the wont of the followers of evil, when they could not come up with a rational argument to rebut Abraham, it appears that they tried to frighten him with the wrath of their deities. Abraham’s response is that he does not fear them, and if any harm befalls him it will be under the decree of Allah. Hence, he is not worried.

6-81 And how should I fear what you have set up (with Him), while you fear not to set up with Allah that for which He has sent down to you no authority? Which then of the two parties is surer of security, if you know?^a

وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ (٨١)

6-81a: مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ (that for which He has sent down to you no authority) – There is nothing in the teaching of any prophet that indicates that Allah commanded a prophet to allow partners with Him. An alternative meaning is that there is no rational argument to support polytheism.

6-82 Those who believe and mix not up their faith with iniquity — for them is security and they go aright.

ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ (٨٢)

6-82a: ظلم – Out of the many meanings of ظلم one is setting up partners with Allah. It is established from a hadith about which there is unanimous agreement of authenticity that the Holy Prophet explained the meaning of ظلم as polytheism and supported his argument with: إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬ (Surely ascribing partners (to Him) is a grievous iniquity) (31:13). Further, the theme of this surah is about monotheism. If there is no adulteration of polytheism after belief, a person will find peace, otherwise not.