Author: sftwr2020

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.

6-61 And He is the Supreme above His servants, and He sends keepers over you; until when death comes to one of you, Our messengers cause him to die, and they are not remiss.^a

وَهُوَ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦ‌ۖ وَيُرۡسِلُ عَلَيۡكُمۡ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلۡمَوۡتُ تَوَفَّتۡهُ رُسُلُنَا وَهُمۡ لَا يُفَرِّطُونَ (٦١)

6-61a: حَفَظَة – It is the plural of حافظ (protector, guardian) and the purport is that the keepers are the custodian of a person’s actions. In another place, it is stated:  وَإِنَّ عَلَيۡكُمۡ لَحَـٰفِظِينَ كِرَامً۬ا كَـٰتِبِينَ يَعۡلَمُونَ مَا تَفۡعَلُونَ (And surely there are keepers over you, honorable recorders, they know what you do) (82:10-12).

The law of safeguarding actions: Elsewhere it is stated: لَهُ ۥ مُعَقِّبَـٰتٌ۬ مِّنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ يَحۡفَظُونَهُ ۥ مِنۡ أَمۡرِ ٱللَّهِ‌ (For him are (angels) guarding the consequences (of his deeds), before him and behind him, who guard him by Allah’s command (13:11) and the purport is the same as here, namely that it is angels who are the custodians of actions. The word يَحۡفَظُونَهُ ۥ is used because actions of a person are the only thing that are worth safeguarding as it is out of actions that the next life or the life after death is born. This is what is stated in: قَدۡ عَلِمۡنَا مَا تَنقُصُ ٱلۡأَرۡضُ مِنۡہُمۡ‌ۖ وَعِندَنَا كِتَـٰبٌ حَفِيظُۢ (We know indeed what the earth diminishes of them and with Us is a book that preserves) (50:4). Thus, the thing that is worth protecting is saved and the earthly elements are returned to the earth. The purpose of saying that actions are safeguarded is to warn the people to reform their actions and to make them cognizant that there are consequences for whatever they do, and that they will definitely see it.

Only the soul is taken in توفی and not the body: تَوَفَّتۡهُ رُسُلُنَا – The messengers, or the ones sent, are angels who capture the spirit. If the meaning of توفی included taking the body, then the wording of the verse requires that the same meaning be taken here because God not only sends His messengers to capture the man completely, but it is also stated that the angels are not remiss, that is, they do not leave anything behind that is worth taking. So, if the physical body is worth taking in توفی then the angel of death should take the physical body of all humans. Also, worth considering is what is said in the next verse: ثُمَّ رُدُّوٓاْ إِلَى ٱللَّهِ (Then are they sent back to Allah) because it is not the body that is returned to Allah but the spirit.

6-62 Then are they sent back to Allah, their Master, the True one. Now surely His is the judgment and He is Swiftest in taking account.

ثُمَّ رُدُّوٓاْ إِلَى ٱللَّهِ مَوۡلَٮٰهُمُ ٱلۡحَقِّ‌ۚ أَلَا لَهُ ٱلۡحُكۡمُ وَهُوَ أَسۡرَعُ ٱلۡحَـٰسِبِينَ (٦٢)

6-63 Say: Who is it that delivers you from the calamities of the land and the sea? (when) you call upon Him, in humility and in secret: If He deliver us from this, we will certainly be of the grateful ones.^a

  قُلۡ مَن يُنَجِّيكُم مِّن ظُلُمَـٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ تَدۡعُونَهُ ۥ تَضَرُّعً۬ا وَخُفۡيَةً۬ لَّٮِٕنۡ أَنجَٮٰنَا مِنۡ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ (٦٣)

6-63a: ظُلُمَـٰتِ – By ظُلُمَـٰتِ here is meant شدائد that is calamities. یومٌ مُظۡلمٌ is spoken of a day that brings many calamities.

تَضَرُّعً۬ا – It is a state of humility in which a person helplessly cries out and the purport is that the calling out is done openly and in a loud voice. The topic is changed from a narrative of the Hereafter to the chastisement of this world to convey that Allah desires only that a person should reform himself. Accordingly, when sorrows afflict a person in this world and he turns to Allah sincerely, then Allah delivers him from that sorrow.

6-64 Say: Allah delivers you from this and from every distress, yet you set up others (with Him).^a

قُلِ ٱللَّهُ يُنَجِّيكُم مِّنۡہَا وَمِن كُلِّ كَرۡبٍ۬ ثُمَّ أَنتُمۡ تُشۡرِكُونَ (٦٤)

6-64a: كَرۡبٍ۬ – It means extreme sorrow. Its literal meaning is to dig the earth and turn over the soil. So, a sorrow that digs up the soul and creates an extreme agitation is called كَرۡبٍ۬.

It is conveyed here that Allah’s mercy is so expansive that even though a person may be indulging in polytheism but when he calls upon Allah, He removes the person’s difficulties. Despite this, when the difficulty is removed, he distances himself from Allah. This is true even in the present-day civilized world. The difference is that the idols of today are wealth and power, and their worship so dominates the hearts that people forget even the name of Allah. However, when calamities reach a climax then people remember God.

6-65 Say: He has the power to send on you a chastisement from above you or from beneath your feet, or to throw you into confusion, (making you) of different parties, and make some of you taste the violence of others. See how We repeat the messages that they may understand!^a

 قُلۡ هُوَ ٱلۡقَادِرُ عَلَىٰٓ أَن يَبۡعَثَ عَلَيۡكُمۡ عَذَابً۬ا مِّن فَوۡقِكُمۡ أَوۡ مِن تَحۡتِ أَرۡجُلِكُمۡ أَوۡ يَلۡبِسَكُمۡ شِيَعً۬ا وَيُذِيقَ بَعۡضَكُم بَأۡسَ بَعۡضٍ‌ۗ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأَيَـٰتِ لَعَلَّهُمۡ يَفۡقَهُونَ (٦٥)

6-65a: What is meant by chastisement from above and beneath: One interpretation of مِّن فَوۡقِكُمۡ أَوۡ مِن تَحۡتِ أَرۡجُلِكُمۡ (from above you or from beneath your feet) is natural disasters such as, tornadoes, storms, earthquakes, floods etcetera, but a more plausible explanation is ائمة السوء that is nobility and masses, or capitalists and laborers (IJ). Sometimes a nation is destroyed because its nobility becomes corrupt and sometimes because the masses become corrupt, and sometimes those who are considered weak, namely the masses rebel and slaughter those in power, as happened with the Bolsheviks. 

يَلۡبِسَكُمۡ شِيَعً۬ا – لبس means to jumble up or confuse, that is mutual strife takes place.

Internecine warfare in the enemies of Islam: There is mention in this verse of the opponents of the Holy Prophet who try to prevent the spread of the Unity of Allah throughout the world. Because the Quran is for all times to come, and it will continue to spread the message of the Unity of Allah up to eternity, and there will always be people who would prevent its spread, hence the opponents of all periods are addressed and included in this verse. There is a mention in the hadith about certain nations who will attempt to destroy Islam in the end times, and it is stated about them: لا یدان لاحدبقتا لھم  (Muslims will not have the power to fight them) and so the chastisement for them will entail mutual warfare among themselves so that they become weak. The statement about Christians in the Quran: وَأَلۡقَيۡنَا بَيۡنَہُمُ ٱلۡعَدَٲوَةَ وَٱلۡبَغۡضَآءَ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ‌ۚ (And We have cast among them enmity and hatred till the day of Resurrection) (5:64) reinforces this hadith. Thus, mutual hatred and enmity will take on the coloration of chastisement for them. If on the one hand, this prophecy is validated by the World Wars, on the other hand the Bolshevik revolution presented a sight of يُذِيقَ بَعۡضَكُم بَأۡسَ بَعۡضٍ (make some of you taste the violence of others) (6:65). Because there is a dual purpose in every statement of the Quran, the Muslims too are made to understand by implication that they should not enter internecine wars because that will result in weakening them.

Hadith prophecy that the destruction of the Ummah will be the result of mutual fighting: It is stated in Abu Dawud: لا یسلّط علیہم عدوّ من سوی نفسہم فیستبیح بیضتھم (Besides their own people, no other enemy will get a domination over them to annihilate them, but they will be destroyed by their internecine fighting). Anyone who reflects on Muslim history will find that internal strife was the reason for their destruction.

Holy Prophet promised red and white treasures: There is a statement by the Holy Prophet in the same hadith cited above in which he says that he has been given two treasures, one red and the other white. This white treasure is still to be found. The Holy Prophet’s treasures are his followers. The first expansion of Islam was towards the east, and the time has now come for its spread in the western nations, and this is the white treasure. The previous opponents of Islam were first chastised by destroying their greatness and subsequently they joined the circle of Muslims. It appears that a similar trajectory will take place with the future opponents of Islam.

6-66 And thy people call it a lie and it is the Truth. Say: I am not put in charge of you.

وَكَذَّبَ بِهِۦ قَوۡمُكَ وَهُوَ ٱلۡحَقُّ‌ۚ قُل لَّسۡتُ عَلَيۡكُم بِوَكِيلٍ۬ (٦٦)

6-67 For every prophecy is a term, and you will soon come to know (it).

لِّكُلِّ نَبَإٍ۬ مُّسۡتَقَرٌّ۬‌ۚ وَسَوۡفَ تَعۡلَمُونَ (٦٧)

6-67a: مُسۡتَقَر – The meaning of قَرَّ is stopped at a place but then never moved from there because قُرّ means coolness which requires peace, just as warmth requires motion. Derived from it is قُرّۃ عین meaning coolness of the eye. The earth is called قرار because it is a place of rest for humans (R). مستقر is a place of rest and the purport here is that there is a fixed time for the occurrence of the event. The meaning is that the prophecy will be fulfilled but at its proper time.

6-68 And when thou seest those who talk nonsense about Our messages, withdraw from them until they enter into some other discourse. And if the devil cause thee to forget, then sit not after recollection with the unjust people.

وَإِذَا رَأَيۡتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَـٰتِنَا فَأَعۡرِضۡ عَنۡہُمۡ حَتَّىٰ يَخُوضُواْ فِى حَدِيثٍ غَيۡرِهِۦ‌ۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيۡطَـٰنُ فَلَا تَقۡعُدۡ بَعۡدَ ٱلذِّڪۡرَىٰ مَعَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ (٦٨)

6-68a: خَوۡض – See 4-140a for its meaning. 

Religious sense of honor prohibits participation in gathering where religion is mocked: The addressee here is not the Holy Prophet but every Muslim who finds himself in such a situation. A person is likely to be influenced by such company and the respect and greatness of religion in his heart is likely to get eroded. Hence the prohibition. See 4-140a where the same prohibition is given during a discussion of the hypocrites. The teachings of the Quran always follow the glorious middle path. Faced with such a situation, an illiberal person would formulate a general rule prohibiting any sitting or communication with the enemy. At the same time, a super liberal approach would give no consideration to the deleterious effects of bad company. The first approach would bring normal transactions and work to a halt and the second approach would destroy morality and spirituality. So, what is advocated is that work and transactions may require a person to sit and speak with religious adversaries, but the dialogue must not be allowed to descend to a level where one has to compromise one’s religious honor and to participate in gatherings where Allah’s revelation is openly mocked. This rule is specially given because such gatherings have a very deleterious effect on spirituality. So, the purport is that when one sees his morality and spirituality being openly threatened, he should quit such gatherings. In the present times, the gatherings of educated Muslims are not without such damaging talks. Because of their religious ignorance, instead of carrying on some useful conversation they indulge in talk which has an adverse impact on religion. The conversation often consists of laughter and frolicking over backbiting and finding faults with others. These gatherings continue late into the night; the participants get up late in the morning and remain bereft of prayer. They lose out on their religion and on their worldly life.

6-69 And those who keep their duty are not accountable for them in aught but (theirs) is only to remind; haply they may guard against evil.^a

وَمَا عَلَى ٱلَّذِينَ يَتَّقُونَ مِنۡ حِسَابِهِم مِّن شَىۡءٍ۬ وَلَـٰڪِن ذِڪۡرَىٰ لَعَلَّهُمۡ يَتَّقُونَ (٦٩)

6-69a: It is stated here that just by sitting together with the opponents of Islam, it does not follow that a person becomes responsible for their actions The advice given to shun such company is only so that Muslims may guard themselves against the deleterious influence of the mockers. An alternative meaning is that the result of the action of the Muslims in leaving the gathering would be that the opponents may steer away from the topic and thus save themselves from mocking religion.

6-70 And leave those who take their religion for a play and an idle sport, and whom this world’s life has deceived, and remind (men) hereby lest a soul be destroyed for what it has earned. It has besides Allah no friend nor intercessor, and though it offer every compensation, it will not be accepted from it. Those are they who are destroyed for what they earn. For them is a drink of boiling water and a painful chastisement, because they disbelieved.^a

وَذَرِ ٱلَّذِينَ ٱتَّخَذُواْ دِينَہُمۡ لَعِبً۬ا وَلَهۡوً۬ا وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا‌ۚ وَذَڪِّرۡ بِهِۦۤ أَن تُبۡسَلَ نَفۡسُۢ بِمَا كَسَبَتۡ لَيۡسَ لَهَا مِن دُونِ ٱللَّهِ وَلِىٌّ۬ وَلَا شَفِيعٌ۬ وَإِن تَعۡدِلۡ ڪُلَّ عَدۡلٍ۬ لَّا يُؤۡخَذۡ مِنۡہَآ‌ۗ أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ أُبۡسِلُواْ بِمَا كَسَبُواْ‌ۖ لَهُمۡ شَرَابٌ۬ مِّنۡ حَمِيمٍ۬ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ (٧٠)

6-70a: تُبۡسَلَ – بَسۡل means to prohibit something and the meaning here is to deprive them of a reward (R). The difference between حرام and بَسۡل is that حرام is a prohibition by command, that is either it is stated, for example, do not eat this thing or a thing is stopped angrily and by force. This is thus generic while بَسۡل  is specific, that is something that is stopped angrily and forcibly (R). 

حَمِيمٍ۬ – It is extremely hot or boiling water, and حَمّام (bathroom) is a well known word. حمیم means a friend because a person gets angry on behalf of his friend and حمی means fever (R).

The need to counsel associates: It is stated here that it is not enough to save oneself from associates who mock religion but to be proactive when sitting with them and to counsel them. The pronoun بِهِۦۤ stands for the Quran  and the style of counsel advocated is to remind the associates that depriving themselves of the reward and the high stations of the next world is not good.

6-56 Say: I am forbidden to serve those whom you call upon besides Allah. Say: I follow not your low desires, for then indeed I should go astray and should not be of the guided ones.

 قُلۡ إِنِّى نُہِيتُ أَنۡ أَعۡبُدَ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِ‌ۚ قُل لَّآ أَتَّبِعُ أَهۡوَآءَڪُمۡ‌ۙ قَدۡ ضَلَلۡتُ إِذً۬ا وَمَآ أَنَا۟ مِنَ ٱلۡمُهۡتَدِينَ (٥٦)

6-56a: نُہِيتُ – The meaning of نَھۡی is to prohibit or forbid a thing whether verbally or physically. In وَنَهَى ٱلنَّفۡسَ عَنِ ٱلۡهَوَىٰ (…and restrains himself from low desires) (79::40), the purport is not that one should tell one’s soul not to do evil, but the meaning is to divorce oneself from carnal desires and to save oneself from one’s low yearnings. It is for this reason that وَ نَھۡی عَنِ ٱلۡمُنڪَرِ  (forbid what is evil) is sometimes by hand, sometimes by tongue, and sometimes by heart. Further, the forbidding by God is partly by the intellect that He has given us and partly by the shariah that He has revealed to us (R)

Holy Prophet kept away from idol worship: It is stated here that the Holy Prophet has been prohibited from worshipping any deity besides Allah. This prohibition by word took place after he received prophethood, but Allah saved him from idol worship by His actions right from his childhood. History bears testimony that the Holy Prophet never indulged in any polytheistic practice, and he was guided in this direction by his intellect and his righteous nature. By classing polytheism as the اھواء (low desire) of the disbelievers, it is made known that nature and intellect granted to humans by Allah guides a person towards the worship of One God.

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6-57 Say: Surely I have manifest proof from my Lord and you call it a lie. I have not with me that which you would hasten. The judgment is only Allah’s. He relates the truth and He is the Best of deciders.^a

قُلۡ إِنِّى عَلَىٰ بَيِّنَةٍ۬ مِّن رَّبِّى وَڪَذَّبۡتُم بِهِۦ‌ۚ مَا عِندِى مَا تَسۡتَعۡجِلُونَ بِهِۦۤ‌ۚ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِ‌ۖ يَقُصُّ ٱلۡحَقَّ‌ۖ وَهُوَ خَيۡرُ ٱلۡفَـٰصِلِينَ (٥٧)

6-57a: ٱلۡفَـٰصِلِينَ – The meaning of فصل is to separate one thing from another until there is a clear difference between the two. Accordingly, the word is also used for physical separation in space, as in: وَلَمَّا فَصَلَتِ ٱلۡعِيرُ (And when the caravan left) (12:94) and یوم الفصل which is the day that separates truth from falsehood. The word فیصله (judgment) is also derived from it (R). 

بَيِّنَة – It is stated in Al Mufradat that بَيِّنَة means a clear testimony whether rational or sensory. Here, the Holy Prophet’s practical aversion to idol worship and his stand on monotheism is said to be because of بَيِّنَة , that is the direction in which revelation and rationality guided him testifies to the validity of this path.

The great mercy of Allah: There has never been a human larger hearted than the Holy Prophet. His practical leniency with his enemies is unrivalled in the life of any other human, but Allah’s mercy and love are much greater than that of the Prophet even. Allah states that the disbeliever’s crimes are so abundant that if it was within the power of a human to punish them, even if that human was the Holy Prophet, the judgment against them would have been given, as is stated clearly in the next verse. However, God is very forbearing and gives a person great respite. The same Divine law is at work today. People desire that a certain nation may be destroyed quickly, but He Who is to make the judgment best knows when the right time for the destruction of a nation is.

A judge under the judgment of Allah: What is meant here by إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِ‌ is that the command for the punishment of the enemies is solely in the Hands of Allah and not in the hands of any human, as the context of the verse clearly shows. The meaning is not that there is no one else in the world who gives a command because this is contrary to reality. The argument of the Ahle Quran based on this verse delegitimizing the commands given by the Holy Prophet in the Hadith is contrary to the context of the passage. In addition, even a person of simple intelligence can see that a command given by a person based upon the command of Allah is also part of the command of Allah. All the commands given by the Holy Prophet were given under the command of Allah.

6-58 Say: If that which you would hasten were with me, the matter would have certainly been decided between you and me. And Allah best knows the wrongdoers.

 قُل لَّوۡ أَنَّ عِندِى مَا تَسۡتَعۡجِلُونَ بِهِۦ لَقُضِىَ ٱلۡأَمۡرُ بَيۡنِى وَبَيۡنَڪُمۡ‌ۗ وَٱللَّهُ أَعۡلَمُ بِٱلظَّـٰلِمِينَ (٥٨)

6-59 And with Him are the treasures of the unseen — none knows them but He. And He knows what is in the land and the sea. And there falls not a leaf but He knows it, nor is there a grain in the darkness of the earth, nor anything green or dry, but (it is all) in a clear book.

وَعِندَهُ ۥ مَفَاتِحُ ٱلۡغَيۡبِ لَا يَعۡلَمُهَآ إِلَّا هُوَ‌ۚ وَيَعۡلَمُ مَا فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ‌ۚ وَمَا تَسۡقُطُ مِن وَرَقَةٍ إِلَّا يَعۡلَمُهَا وَلَا حَبَّةٍ۬ فِى ظُلُمَـٰتِ ٱلۡأَرۡضِ وَلَا رَطۡبٍ۬ وَلَا يَابِسٍ إِلَّا فِى كِتَـٰبٍ۬ مُّبِينٍ۬ (٥٩)

6-59a: مَفَاتِحُ – It is the plural of مَفۡتح which means treasure. But مَفَاتِحُ can also be the plural of مِفۡتح or  مِفۡتاح which means a key, but the first meaning which is narrated by Saadi is preferable because it suits the context more. In Al Mufradat, the second meaning is adopted and the translation of وَعِندَهُ ۥ مَفَاتِحُ ٱلۡغَيۡبِ is given as: With Him are the keys of the Unseen, and its explanation is given that by مَفَاتِحُ is meant all those ways, means and resources by which the Unseen is reached which is mentioned in: عَـٰلِمُ ٱلۡغَيۡبِ فَلَا يُظۡهِرُ عَلَىٰ غَيۡبِهِۦۤ أَحَدًا إِلَّا مَنِ ٱرۡتَضَىٰ مِن رَّسُولٍ۬ (The Knower of the Unseen, so He makes His secrets known to none except a messenger whom He chooses) (72:26-27).

كِتَـٰبٍ۬ مُّبِين  – By كِتَـٰبٍ۬ مُّبِين  is meant Allah’s knowledge as is obvious from the context. After mentioning the knowledge of all kinds of things, in the end are mentioned the words كِتَـٰبٍ۬ مُّبِين which is a substitute for all types of knowledge. According to Al Mufradat by کتاب اللّٰه (The Book of Allah) is also meant His knowledge and His command.

This verse expresses the vastness of the knowledge of Allah because the requital of actions depends on knowledge. Regardless of whether an action is done openly or secretly, Allah is equally in the know of it. In addition, in the mention of a dried-out leaf falling from a tree, there is an indication of a nation whose power is dying out. The seed that lies buried in the darkness of the soil which will grow into a tree is a representation of Islam. The meaning is that all this will happen, but under the Divine law in which the growth takes place incrementally and gradually.

Quranic testimony sometimes serves two purposes: On the one hand, the verse mentions the perfect knowledge of Allah which testifies to His Unity, and on the other it reveals how the rise and fall of nations takes place. The fall of a nation takes place when it becomes bereft of good qualities like a dry leaf and its ascendancy takes place like a seed that is sown in the ground and becomes a tree.

6-60 And He it is Who takes your souls at night, and He knows what you earn by day, then He raises you up therein that an appointed term may be fulfilled. Then to Him is your return, then He will inform you of what you did.^a

وَهُوَ ٱلَّذِى يَتَوَفَّٮٰڪُم بِٱلَّيۡلِ وَيَعۡلَمُ مَا جَرَحۡتُم بِٱلنَّہَارِ ثُمَّ يَبۡعَثُڪُمۡ فِيهِ لِيُقۡضَىٰٓ أَجَلٌ۬ مُّسَمًّ۬ى‌ۖ ثُمَّ إِلَيۡهِ مَرۡجِعُكُمۡ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (٦٠)

6-60a: يَتَوَفَّٮٰڪُم – For توفی see note 3-55a. It is stated in Al Mufradat: قد عُبِّرَ عن الموت و النوم بالتوفی that is, by توفی is meant death or sleep. The literal meaning of توفیٰ is the capture of the spirit. Further, it is used for both the states, the permanent capture of the spirit that takes place at death known as,قبض تام  and the temporary capture, known as قبض ناقص . However, this word is specific for the capture of the spirit and is never used for the transfer of a human body from one place to another.

Similarity between sleep and death: There is an indication in the use of the word توفی for both sleep and death that the thing that is confiscated during sleep is the same that is confiscated during death. That thing is the consciousness on which human actions depend, and which is a distinctive feature between human and animals. For this reason, it is stated that after the توفی of the night, He knows what one does during the daytime, that is when the consciousness returns one becomes liable for one’s actions.

جَرَحۡتُم – The meaning of جَرۡح is to effect by a weapon or to wound, and the meaning of جَرَح الشئ is کَسَبَ (to earn or to gain) (LA). جوارح are a person’s limbs with which he eats, and اِجۡتِراح means commission of sin or earning evil (R), as in: أَمۡ حَسِبَ ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّـَٔاتِ (Or do those who do evil deeds think…) (45:21).

In a similar manner to the last verse, on the one hand there is a mention of Divine knowledge which is testimony to the Unity of Allah, and on the other hand, it is conveyed that whatever one does in a state of wakefulness is in the knowledge of Allah and He requits accordingly. How this happens and what is its purpose is the subject of the next section.

6-51 And warn with it those who fear that they will be gathered to their Lord — there is no protector for them, nor any intercessor besides Him — so that they may keep their duty.^a

وَأَنذِرۡ بِهِ ٱلَّذِينَ يَخَافُونَ أَن يُحۡشَرُوٓاْ إِلَىٰ رَبِّهِمۡ‌ۙ لَيۡسَ لَهُم مِّن دُونِهِۦ وَلِىٌّ۬ وَلَا شَفِيعٌ۬ لَّعَلَّهُمۡ يَتَّقُونَ (٥١)

6-51a: The warning in the Quran is for everybody. The special reference to certain people in this verse is because it is in this condition that warning is most efficacious. There is a certain class of people who just do not care for the warning and so the warning does not benefit them at all. The warning that is mentioned here is to a group who are referenced in: إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّڪۡرَ (Thou canst warn him only who follows the Reminder) (36:11) and إِنَّمَا تُنذِرُ ٱلَّذِينَ يَخۡشَوۡنَ رَبَّہُم بِٱلۡغَيۡبِ (Thou warnest only those who fear their Lord in secret) (35;18).

6-52 And drive not away those who call upon their Lord, morning and evening, desiring only His pleasure. Neither art thou accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst drive them away and thus be of the wrongdoers.^a

وَلَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِىِّ يُرِيدُونَ وَجۡهَهُ ۥ‌ۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَىۡءٍ۬ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَىۡءٍ۬ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّـٰلِمِينَ (٥٢)

6-52a: The Quraish demand regarding poor Muslims: The first Muslims were mostly from the poor section of the society, and some were negro slaves. They would sit with the Holy Prophet and discuss things with him. The Quraish were arrogant about their superior status in society. Their demand to the Holy Prophet was to disband these poor Muslims from his presence and then they would sit with him. However, the purpose of Islam is to espouse the uniformity of the human race and to erase all differences based on color, nationality, refinement, status, and wealth. The superiority of a person depends upon how much he seeks the pleasure of Allah regardless of the nation he belongs to or the color of his skin. It is for this purpose that this verse is revealed. There is no implication, and neither is it recorded anywhere that the Holy Prophet ever considered expelling these poor Muslims from his presence. This verse is only a reply to the demand of the disbelievers.

6-53 And thus do We try some of them by others so that they say: Are these they upon whom Allah has conferred benefit from among us? Does not Allah best know the grateful?^a

وَڪَذَٲلِكَ فَتَنَّا بَعۡضَہُم بِبَعۡضٍ۬ لِّيَقُولُوٓاْ أَهَـٰٓؤُلَآءِ مَنَّ ٱللَّهُ عَلَيۡهِم مِّنۢ بَيۡنِنَآ‌ۗ أَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِٱلشَّـٰڪِرِينَ (٥٣)

6-53a: فتن – The literal meaning of فتن is to heat gold over fire to separate the pure gold from impurities (R). This word is also spoken for a man who is put through trials and tribulations when the purpose is to manifest his perfection and sincerity. Unless a person is put through hard and difficult trials, his perfection does not become observable. It is the poor and weak people who joined the Holy Prophet. The disbelievers not only looked upon them with derision but inflicted them with all kinds of pain, the result was (the lam in لِّيَقُولُوٓا is لام عاقبت) that when these poor people were put through tribulations, their perfection was observed by the world. Finally, even the disbelievers were astonished how Allah had favored them and elevated them to a high status. How did this happen? It happened because they were thankful, cared and appreciated the God given favors and did not waste them. There are glad tidings in this for the weak nations of the world for if they appreciate and value the Divine blessings, Allah will raise them to eminence as well.

6-54 And when those who believe in Our messages come to thee, say: Peace be to you, your Lord has ordained mercy on Himself, (so) that if anyone of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful.^a

وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤۡمِنُونَ بِـَٔايَـٰتِنَا فَقُلۡ سَلَـٰمٌ عَلَيۡكُمۡ‌ۖ كَتَبَ رَبُّكُمۡ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَ‌ۖ أَنَّهُ ۥ مَنۡ عَمِلَ مِنكُمۡ سُوٓءَۢا بِجَهَـٰلَةٍ۬ ثُمَّ تَابَ مِنۢ بَعۡدِهِۦ وَأَصۡلَحَ فَأَنَّهُ ۥ غَفُورٌ۬ رَّحِيمٌ۬ (٥٤)

6-54a: If one makes a mistake inadvertently, it is forgivable but if one deliberately persists in doing evil and does not make an effort to abandon his evil ways even after knowing the command of Allah, then the result is destruction.

6-55 And thus do We make distinct the messages and so that the way of the guilty may become clear.

وَكَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ (٥٥)

6-42 And indeed We sent (messengers) to nations before thee then We seized them with distress and affliction that they might humble themselves.^a

وَلَقَدۡ أَرۡسَلۡنَآ إِلَىٰٓ أُمَمٍ۬ مِّن قَبۡلِكَ فَأَخَذۡنَـٰهُم بِٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمۡ يَتَضَرَّعُونَ (٤٢)

6-42a: يَتَضَرَّعُونَ – The meaning of ضرع and تَضَرَّع is to manifest humbleness and abjection (LA).

A general rule is explained here that Allah’s purpose in sending trials and tribulations is for people to turn to Allah, shed their arrogance, and humble themselves before God. So, a person should try to benefit from the trials and tribulations that come his way by bowing before God and by giving up being enamored by the glamor of the earthly life. The trials and tribulations mentioned here are the ones that come before the destructive chastisement.

6-43 Yet why did they not, when Our punishment came to them, humble themselves? But their hearts hardened and the devil made all that they did seem fair to them.^a

فَلَوۡلَآ إِذۡ جَآءَهُم بَأۡسُنَا تَضَرَّعُواْ وَلَـٰكِن قَسَتۡ قُلُوبُہُمۡ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَـٰنُ مَا ڪَانُواْ يَعۡمَلُونَ (٤٣)

6-43a: It has been made very clear here that it is the devil who embellishes a person’s evil actions and not God. This verse provides a definitive rule that wherever the subject who embellishes is not mentioned and an act is shown to be good which is actually evil then the embellisher is the devil.

6-44 Then, when they neglected that with which they had been admonished, We opened for them the gates of all things. Until, when they rejoiced in that which they were given, We seized them suddenly; then lo! they were in utter despair.^a

فَلَمَّا نَسُواْ مَا ذُڪِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٲبَ ڪُلِّ شَىۡءٍ حَتَّىٰٓ إِذَا فَرِحُواْ بِمَآ أُوتُوٓاْ أَخَذۡنَـٰهُم بَغۡتَةً۬ فَإِذَا هُم مُّبۡلِسُونَ (٤٤)

6-44a: When a nation does not reform itself as a result of smaller punishments then the larger chastisement becomes inevitable. Sometimes what happens is that when the lesser punishment is lifted, it is followed by a period of ease and luxury. The people are exultant and think that the former difficulties were temporary and insignificant, as stated elsewhere: قَالُواْ قَدۡ مَسَّ ءَابَآءَنَا ٱلضَّرَّآءُ (Distress and happiness did indeed touch our fathers) (7:95).

6-45 So the roots of the people who did wrong were cut off. And praise be to Allah, the Lord of the worlds.

فَقُطِعَ دَابِرُ ٱلۡقَوۡمِ ٱلَّذِينَ ظَلَمُواْ‌ۚ وَٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (٤٥)

6-45a: دَابِرُ – دُبُر means the back and دَابِر means obedient and coming later, that is one left behind whether in space, or time or rank (R), and it also means the source or root (IJ). By قُطِعَ دَابِرُ ٱلۡقَوۡمِ is meant the coming of the destructive punishment which will break their grandeur and their power. It is not necessary that everyone die. The destructive punishment for the Makkans was their defeat. In the narration about the Battle of Badr, it is stated: وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلۡحَقَّ بِكَلِمَـٰتِهِۦ وَيَقۡطَعَ دَابِرَ ٱلۡكَـٰفِرِينَ  (and Allah desired to establish the Truth by His words, and to cut off the root of the disbelievers) (8:7) although it was only a few of the Makkan leaders who were killed but because the defeat broke their power, so it is called cutting off their root. 

When is a nation destroyed: The words in the verse that follow the destruction of an unjust nation: Praise be to Allah, the Lord of the worlds, shows that Allah destroys a nation so that the the denizens of the world may be nurtured. When the condition of a nation becomes such that it becomes a detriment to the nurturing of the world, and piety is in danger of being eradicated, then the nation is destroyed. 

6-46 Say: Have you considered that if Allah should take away your hearing and your sight and seal your hearts, who is the god besides Allah that can bring it to you? See how We repeat the messages yet they turn away!^a

قُلۡ أَرَءَيۡتُمۡ إِنۡ أَخَذَ ٱللَّهُ سَمۡعَكُمۡ وَأَبۡصَـٰرَكُمۡ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيكُم بِهِ‌ۗ ٱنظُرۡ ڪَيۡفَ نُصَرِّفُ ٱلۡأَيَـٰتِ ثُمَّ هُمۡ يَصۡدِفُونَ (٤٦) 

6-46a: نُصَرِّفُ ٱلۡأَيَـٰتِ – The meaning of تصریف is the same as صرف that is, to change from one condition to another but there is an element of augmentation in تصریف (R).

The statement in this verse is addressed to those who are hard-hearted in their opposition to the Holy Prophet. After narrating what transpired with previous nations, these opponents are warned as to what would happen if they continued in their opposition. The result will be that they will have ears but they will not hear, they will have eyes but they will not see, they will have hearts but they will not reflect. The meaning of if Allah does not bring it to them is that they will be deprived of any benefit from these sensory organs because the Divine law is that when one does not use a particular power, it atrophies. 

6-47 Say: See, if the chastisement of Allah should overtake you suddenly or openly, will any be destroyed but the wrongdoing people?^a

قُلۡ أَرَءَيۡتَكُمۡ إِنۡ أَتَٮٰكُمۡ عَذَابُ ٱللَّهِ بَغۡتَةً أَوۡ جَهۡرَةً هَلۡ يُهۡلَكُ إِلَّا ٱلۡقَوۡمُ ٱلظَّـٰلِمُونَ (٤٧)

6-47a: بَغۡتَةً – بَغۡتَةً means suddenly without any forewarning, while جھرۃ means openly with indications beforehand. Allah’s chastisement sometimes comes in one way and sometimes in the other.

6-48 And We send not messengers but as bearers of good news and warners; then whoever believes and acts aright, they shall have no fear, nor shall they grieve.

وَمَا نُرۡسِلُ ٱلۡمُرۡسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ‌ۖ فَمَنۡ ءَامَنَ وَأَصۡلَحَ فَلَا خَوۡفٌ عَلَيۡہِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٤٨)

6-49 And as for those who reject Our messages, chastisement will afflict them because they transgressed.

وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا يَمَسُّہُمُ ٱلۡعَذَابُ بِمَا كَانُواْ يَفۡسُقُونَ (٤٩)

6-50 Say: I say not to you, I have with me the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel; I follow only that which is revealed to me. Say: Are the blind and the seeing alike? Do you not then reflect?^a

  قُل لَّآ أَقُولُ لَكُمۡ عِندِى خَزَآٮِٕنُ ٱللَّهِ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ وَلَآ أَقُولُ لَكُمۡ إِنِّى مَلَكٌ‌ۖ إِنۡ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ‌ۚ قُلۡ هَلۡ يَسۡتَوِى ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ‌ۚ أَفَلَا تَتَفَكَّرُونَ (٥٠)

6-50a: Muhammad, the Messenger of Allah, enriched his companions with wealth and revealed to them many happenings of the future even to the extent of telling them about the state of affairs that will confront the Ummah in the future. When the darkness of polytheism and irreligiousness was spreading in all directions, the Holy Prophet, like an angel, remained untainted by any impurity. For inviting people to belief, he does not use this as a bait. The Holy Prophet’s teaching of do good for the sake of goodness is unrivaled in its perfection. Hence, he is commanded to tell the people that Allah is the owner of all treasures and not him. Allah gives it to whom He wishes. Further, that he has no knowledge of the future, and that he is not an angel, but a mortal just like them. He calls on them so that they may reach the perfection for which humans are created and that is the real purpose of his call. He tells them that if they accept him, it should not be because there is some adulteration of worldly benefit, or because of any physical desire. The Holy Prophet, the Pride of Humanity, calls people only to invite them to attain the perfection that humans can achieve.

Testimony of the Holy Prophet’s sinlessness: The phrase: إِنۡ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ  (I follow only what is revealed to me) provides firstly testimony of the sinlessness of the Holy Prophet in that he follows only the commands of Allah, not his personal desires, nor the wishes of somebody else. Secondly, this is an indication of his perfection in that he follows everything in the Quran that is present by way of moral teachings. Thus, whatever perfections are mentioned in the Quran, they are all present in the Holy Prophet. The Quran is knowledge, and the Holy Prophet is its personification. Third, the Holy Prophet’s followers are informed that if they desire to achieve perfection, they should follow the Quran, and the Holy Prophet’s way is the only way for them. For this reason, the verse ends by stating that the seeing and blind are not alike. Blind is the one who remains unaware of these perfections, while the seeing is the one who sees this perfection and then strives to achieve it.

To conclude from these words that the Holy Prophet’s method of practice is unable to be followed, is completely contrary to the purport of the words. What is stated here is that whatever actions can be associated with the Holy Prophet were not performed as a result of his own desires but were at the behest of revelation whether manifest or hidden.

6-31 They are losers indeed who reject the meeting with Allah, until when the hour comes upon them suddenly, they will say: O our grief for our neglecting it! And they bear their burdens on their backs. Now surely evil is that which they bear!

قَدۡ خَسِرَ ٱلَّذِينَ كَذَّبُواْ بِلِقَآءِ ٱللَّهِ‌ۖ حَتَّىٰٓ إِذَا جَآءَتۡہُمُ ٱلسَّاعَةُ بَغۡتَةً۬ قَالُواْ يَـٰحَسۡرَتَنَا عَلَىٰ مَا فَرَّطۡنَا فِيہَا وَهُمۡ يَحۡمِلُونَ أَوۡزَارَهُمۡ عَلَىٰ ظُهُورِهِمۡ‌ۚ أَلَا سَآءَ مَا يَزِرُونَ (٣١) 

6-31a: ٱلسَّاعَةُ – Literally ساعة can be any one of the various periods into which time is divided. It is also a synonym for Doomsday. When used as a synonym for Doomsday, there are three connotations in which it can be used, namely as the waking of the dead for the final judgment called ساعة کبریٰ or the great doomsday, the destruction of a generation or a nation, called as ساعة وسطیٰ or the middle doomsday, and the death of a person called in the hadith as قیامت صغریٰ or the minor doomsday as in the following hadith: من مات فقد قامة قیامته‘ (Whoever dies his resurrection has commenced). See 2-85a.

بَغۡتَةً۬  – The meaning of بغت is for a thing to come suddenly from an unexpected direction (R).

فَرَّطۡنَا – فَرَطَ means moved forward with resolve and فارِط or فَرَط is one who precedes or moves forward, as the Holy Prophet said: انا فَرَطُکم علی الحوض (I will reach the Cistern ahead of you) (Bukhari and Muslim) or as it occurs in the funeral prayer of a child اللّٰھُمَّ اجعله لنا فرطًا (O Allah! Make him a cause of recompense for us in the world to come) and افراط is to be excessive in moving forward and تفریط is to be negligent in moving forward as in: مَا فَرَّطتُ فِى جَنۢبِ ٱللَّهِ  (…fell short of my duty to Allah) (39:56) and  مَا فَرَّطتُّمۡ فِى يُوسُفَ‌ (fell short of your duty towards Joseph before) (12:80).

أَوۡزَارَ – It is the plural of وزۡر which means a burden and the purport is burden of sin. The meaning of وزَرَ is a place of safety in the mountains.

Meeting with Allah: The meeting with Allah known as لقاء اللّٰه is the pinnacle of the spiritual ascendancy of a person and to deny such a meeting is to deny the perfection of the spiritual progress of man. The higher the goal that a person sets for himself the greater is the effort he puts in with his God given powers to achieve the goal and there can be no greater goal of a person’s life than to strive for لقاء اللّٰه (meeting with Allah) or coloring oneself in the virtues of Allah. Anybody who abandons this goal restricts the purpose of his life to this world and renders his higher powers redundant. He then must carry a far greater burden than the burden of striving in the way of Allah that he sought not to carry in this life.

6-32 And this world’s life is naught but a play and an idle sport. And certainly the abode of the Hereafter is better for those who keep their duty. Do you not then understand?

وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَعِبٌ۬ وَلَهۡوٌ۬‌ۖ وَلَلدَّارُ ٱلۡأَخِرَةُ خَيۡرٌ۬ لِّلَّذِينَ يَتَّقُونَ‌ۗ أَفَلَا تَعۡقِلُونَ (٣٢)

6-32a: لَهۡو – It is a thing that detracts a person’s attention from a thing that is necessary and important for him to something that makes him busy elsewhere (R).

Difference between لَهۡو and لَعِب : The difference between لَهۡو and لَعِب  (See note 5-58a) is that in لَعِب the desire is to seek immediate gratification and لَهۡو is something that stops one from reaching the real purpose even if there is no immediate pleasure in the distraction. 

حَيَوٰةُ ٱلدُّنۡيَآ – The meaning of حَيَوٰةُ ٱلدُّنۡيَآ or life of this world here and in other similar places is that part of this life that is devoid of the higher goal of لقاء اللّٰه and is just restricted to eating, drinking and fulfilling physical desires. For this reason, it has been compared with the life Hereafter. All those actions in which the purpose is to please Allah, even if they include eating and drinking, are not part of حَيَوٰةُ ٱلدُّنۡيَآ but are part of دَارُ ٱلۡأَخِرَةُ (abode of the Hereafter).

Attention is drawn here that there is no connection between eating, drinking, and fulfilling physical desires and the Hereafter. The former is part of the animal life of man. So, as far as the preparedness for the Hereafter is concerned, and as far as the keeping of the high goal of لقاء اللّٰه is concerned, the fulfilment of physical desires has no impact on achieving that goal. They are just play and a thing of no substance becausethey are لَهۡو that is that which keeps one away from the high goal of meeting Allah. If only one uses his God given intelligence, he would understand how damaging the abandonment of this goal is for him.

6-33 We know indeed that what they say grieves thee, for surely they give not thee the lie, but the wrongdoers give the lie to Allah’s messages.^a

 قَدۡ نَعۡلَمُ إِنَّهُ ۥ لَيَحۡزُنُكَ ٱلَّذِى يَقُولُونَ‌ۖ فَإِنَّہُمۡ لَا يُكَذِّبُونَكَ وَلَـٰكِنَّ ٱلظَّـٰلِمِينَ بِـَٔايَـٰتِ ٱللَّهِ يَجۡحَدُونَ (٣٣)

6-33a: يَجۡحَدُونَ – جحود is to negate that which the heart affirms and to affirm that which the heart negates, as in: وَجَحَدُواْ بِہَا وَٱسۡتَيۡقَنَتۡهَآ أَنفُسُہُمۡ (And they denied while their souls were convinced of them (27:14).

This verse clearly evidences that even the opponents were convinced of the truthfulness of the Holy Prophet. Events that bear testimony to this are recorded in history. Thus, Hars said to the Holy Prophet: ماکذبتنا قط (You have never spoken a lie to us); and Abu Jahl said: ان محمد الصادق و ما کذب قط (Muhammad is truthful and has never lied), and all the people of Arabia called him by the name الامین . Here, when it is mentioned that they deny the meeting with Allah, it is stated that they cannot call the Holy Prophet a liar because he has never lied and no one has even alleged that he spoke a lie, then their denial is only about rejecting the signs of Allah. It is not a rejection of the truthfulness of the Holy Prophet but a rejection of the message of Allah that is vouchsafed to the Holy Prophet from Allah.

6-34 And messengers indeed were rejected before thee, but they were patient when rejected and persecuted, until Our help came to them. And there is none to change the words of Allah. And there has already come to thee some information about the messengers.^a

 وَلَقَدۡ كُذِّبَتۡ رُسُلٌ۬ مِّن قَبۡلِكَ فَصَبَرُواْ عَلَىٰ مَا كُذِّبُواْ وَأُوذُواْ حَتَّىٰٓ أَتَٮٰهُمۡ نَصۡرُنَا‌ۚ وَلَا مُبَدِّلَ لِكَلِمَـٰتِ ٱللَّهِ‌ۚ وَلَقَدۡ جَآءَكَ مِن نَّبَإِىْ ٱلۡمُرۡسَلِينَ (٣٤)

6-34a: لَا مُبَدِّلَ لِكَلِمَـٰتِ ٱللَّهِ – The Christian priests, totally ignoring the context, have tried to grasp at this phrase much like the drowning man grasps at a straw. It is obvious that solace is being provided to the Holy Prophet at his rejection and he is told that previous prophets too were rejected but they remained patient until the help of Allah arrived. This will be the case with him as well. The obvious meaning of لَا مُبَدِّلَ لِكَلِمَـٰتِ ٱللَّهِ (there is none to change the word of Allah) is that this prophecy will be fulfilled. Further, it is stated next: وَلَقَدۡ جَآءَكَ مِن نَّبَإِىْ ٱلۡمُرۡسَلِينَ (And there has already come to thee some information about the messengers), meaning that what happened with the opponents of previous Messengers will happen with the Holy Prophet’s opponents as well. The Christian clergy, however, say that what is meant here is that no one can tamper and alter Divine Books. However, the Quran claimed that previous Divine scriptures had been tampered with over thirteen hundred years ago and today events and research have proven this to be the case.

6-35 And if their turning away is hard on thee, then, if thou canst, seek an opening into the earth or a ladder to heaven, to bring them a sign! And if Allah pleased, He would certainly have gathered them all to guidance, so be not of the ignorant.^a

وَإِن كَانَ كَبُرَ عَلَيۡكَ إِعۡرَاضُہُمۡ فَإِنِ ٱسۡتَطَعۡتَ أَن تَبۡتَغِىَ نَفَقً۬ا فِى ٱلۡأَرۡضِ أَوۡ سُلَّمً۬ا فِى ٱلسَّمَآءِ فَتَأۡتِيَہُم بِـَٔايَةٍ۬‌ۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَمَعَهُمۡ عَلَى ٱلۡهُدَىٰ‌ۚ فَلَا تَكُونَنَّ مِنَ ٱلۡجَـٰهِلِينَ (٣٥)

6-35a: سُلَّم – Its root is also سَلۡم or peace and its meaning is taken to be a thing that enables one to reach a higher level safely, that is a ladder. Derived from this, every such thing that enables a person to achieve a higher object is also called سُلَّمً۬, such as resources (R), as in: أَمۡ لَهُمۡ سُلَّمٌ۬ يَسۡتَمِعُونَ فِيهِ‌ (Or have they the means by which they listen) (52:38).

The address here is general but even if it is taken to be to the Holy Prophet there is no harm in it. The Holy Prophet desired fervently with all his heart for people to believe in the Message he had brought and so naturally he felt the pain of people’s indifference and rejection of his message. He desired that signs may be manifested in the heaven and earth that would make the people believe. So Allah makes it known that the showing of signs is not in the hands of the the prophet. It is only when Allah wants, that He shows some miracle through the prophet.

If Allah desires, He will gather them to guidance. This is a prophecy that was fulfilled. If it is translated as: If Allah had wanted, He would have guided them, the meaning would be that He would have created them so that they would not have been given the choice to use their intellect to choose between good and evil. A person who is not familiar with a special matter can also be called ignorant. The meaning is that one should not remain unaware of this prophecy or this law.

6-36 Only those accept who listen. And (as for) the dead, Allah will raise them, then to Him they will be returned.^a

 إِنَّمَا يَسۡتَجِيبُ ٱلَّذِينَ يَسۡمَعُونَ‌ۘ وَٱلۡمَوۡتَىٰ يَبۡعَثُہُمُ ٱللَّهُ ثُمَّ إِلَيۡهِ يُرۡجَعُونَ (٣٦)

6-36a: By بعث is meant their spiritual resurrection: One use of بعث is for the raising of the dead on the Day of Judgment for the purpose of requital, and the other is for a spiritual raising manifested through the Holy Prophet which is a raising of the spiritually dead (See 2-56a). There is no mention here of the Day of Judgment and hence the reference here is to the spiritual resurrection. The meaning is that these people who are totally dead and do not listen will also one day wake up, but currently only those accept the message who listen. In another place, it is stated: ٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يُحۡىِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِہَا‌ (Know that Allah gives life to the earth after its death) (57:17). The death of the earth is the spiritual death of the Holy Prophet’s opponents.

6-37 And they say: Why has not a sign been sent down to him from his Lord? Say: Surely Allah is Able to send down a sign, but most of them know not.^a

وَقَالُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ءَايَةٌ۬ مِّن رَّبِّهِۦ‌ۚ قُلۡ إِنَّ ٱللَّهَ قَادِرٌ عَلَىٰٓ أَن يُنَزِّلَ ءَايَةً۬ وَلَـٰكِنَّ أَڪۡثَرَهُمۡ لَا يَعۡلَمُونَ (٣٧)

6-37a: By sign here is meant a destructive punishment. The nunnation over ءَايَةٌ۬ is for respect. They are told that Allah will breathe a spirit in these spiritually dead people. Instead of taking advantage of this, they, in line with their permanent habit of opposing the truth, ask for punishment. Accordingly, in the last verse of this section, there is a clear mention of this punishment. There is no refusal here to show signs or miracles but by simply stating that Allah has power over this, it is conveyed that the punishment will overtake them finally. 

6-38 And there is no animal in the earth, nor a bird that flies on its two wings, but (they are) communities like yourselves.^a We have not neglected anything in the Book. Then to their Lord will they be gathered.^b

وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ وَلَا طَـٰٓٮِٕرٍ۬ يَطِيرُ بِجَنَاحَيۡهِ إِلَّآ أُمَمٌ أَمۡثَالُكُم‌ۚ مَّا فَرَّطۡنَا فِى ٱلۡكِتَـٰبِ مِن شَىۡءٍ۬‌ۚ ثُمَّ إِلَىٰ رَبِّہِمۡ يُحۡشَرُونَ (٣٨)

6-38a: What is meant by animals and birds being communities like humans: The context here is a discussion about the disbelievers whose sights are firmly set only on this world. They give the lie to لقاء اللّٰه , the meeting with the Lord, and consider this earthly life to be everything. Their sight does not extends beyond eating, drinking and physical desires. They are told that in this respect, there is no difference between them and animals. In another place, it is stated: أُوْلَـٰٓٮِٕكَ كَٱلۡأَنۡعَـٰمِ بَلۡ هُمۡ أَضَلُّ‌ۚ (They are as cattle; nay, they are more astray). Another interpretation of this similitude can be that the address is to the entire humanity, and they are told that other living creatures are like them. They function in accordance with the nature that Allah has given them but humans disregard the light that Allah has provided in their nature, as is stated in: إِن مِّن شَىۡءٍ إِلَّا يُسَبِّحُ بِحَمۡدِهِ (And there is not a single thing but glorifies Him with His praise, but you do not understand their glorification) (17:44). A third interpretation is that attention is drawn to the two kinds of people, one who like the quadrupeds keep bent towards the ground and the other who like a bird soar into the spiritual world. These two kinds form two groups, that is believers and disbelievers.

6-38b: ٱلۡكِتَـٰبِ – By ٱلۡكِتَـٰبِ is here meant the Quran. There is nothing essential left out in it and everything has been explained in detail. 

ثُمَّ إِلَىٰ رَبِّہِمۡ يُحۡشَرُونَ – The literal meaning of حشر is to gather together. Is the reference here to the gathering on the Day of Judgment? According to a narration from Ibn Abbas the حشر of animals is their death (IJ). Some have said that what is meant is the gathering on the Day of Judgment. There is a hadith that states that Allah will do justice even with animals, but this requires the animals to be responsible. Further there is not even the slightest hint in the Quran or in the Hadith that there are messengers raised among animals. Proponents who hold the view that the animals will be gathered have even been called infidels or atheists. Holding animals responsible under the human shariah is against the Quran which lays great stress on the use of intellect and reflection which have not been given to animals. So, either the interpretation of Ibn Abbas is correct and an animal’s death is the end of its life or a better explanation is that the pronouns in رَبِّہِمۡ and يُحۡشَرُونَ  stand for the people who are the subject of discussion in previous verses and not to the animals whose mention in the verse is only as an example. Further, the pronoun in رَبِّہِمۡ is for a rational being and this further substantiates this interpretation. Thus, the meaning is that the example of humans is like that of other creatures that have life as far as the physical aspects of life are concerned such as eating and drinking but there is an additional feature with them that they will be raised again and gathered towards their Lord for requital. In the next verse, those who give the lie to this second life are called صُمٌّ۬ وَبُكۡمٌ۬   (deaf and dumb), that is like animals who can neither understand nor speak. Thus their condition is: بِمَا لَا يَسۡمَعُ إِلَّا دُعَآءً۬ وَنِدَآءً‌ (who calls out to that which hears no more than a call and a cry) (2:171).

6-39 And those who reject Our messages are deaf and dumb, in darkness. Whom Allah pleases He leaves in error. And whom He pleases He places on the right way.

وَٱلَّذِينَ كَذَّبُواْ بِـٴَـايَـٰتِنَا صُمٌّ۬ وَبُكۡمٌ۬ فِى ٱلظُّلُمَـٰتِ‌ۗ مَن يَشَإِ ٱللَّهُ يُضۡلِلۡهُ وَمَن يَشَأۡ يَجۡعَلۡهُ عَلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ (٣٩)

6-40 Say: See, if the chastisement of Allah overtake you or the hour come upon you, will you call on others than Allah, if you are truthful?^a

قُلۡ أَرَءَيۡتَكُمۡ إِنۡ أَتَٮٰكُمۡ عَذَابُ ٱللَّهِ أَوۡ أَتَتۡكُمُ ٱلسَّاعَةُ أَغَيۡرَ ٱللَّهِ تَدۡعُونَ إِن كُنتُمۡ صَـٰدِقِينَ (٤٠)

6-40a: أَرَءَيۡتَكُمۡ – (رائ in the sense of knowledge or knowing) is in the place of اَخۡبِرنی and its meaning is tell me. If in اَرَأیۡتَ the hamza (ء) is interrogative then it has the same meaning as اَخۡبِرنی and if qaf (ک) is the pronoun for addressing then tau (ت ) remains unchanged and the changes for conjugation are made in qaf instead of tau and the conjugated forms become ارأیتك – ارءیتکم etcetera. Wherever اَرَأیۡتَ and ارءیتکم occur in the Quran in their real meaning, they convey a warning or admonition.

6-41 Nay, Him you call upon, so He removes that for which you pray, if He pleases, and you forget what you set up (with Him).^a

بَلۡ إِيَّاهُ تَدۡعُونَ فَيَكۡشِفُ مَا تَدۡعُونَ إِلَيۡهِ إِن شَآءَ وَتَنسَوۡنَ مَا تُشۡرِكُونَ (٤١)

6:41a: Chastisement and hour (سَّاعَةُ ) mentioned separately: Here chastisement and hour have been mentioned separately because by hour or سَّاعَةُ is meant the hour of their destruction or the time when their power and might will dissipate. This will be the hour of their reckoning in this world. By chastisement is meant smaller punishments. The calling out to Allah at the time of the chastisement or the hour and abandoning those that they had set up as partners with Allah (تَنسَوۡنَ مَا تُشۡرِكُونَ ) is borne out by facts. The same is stated elsewhere in the Quran as well: دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ  (Then they pray to Allah, being sincere to Him in obedience) (10:22). It is conveyed in: فَيَكۡشِفُ مَا تَدۡعُونَ إِلَيۡهِ (so he removes that for which you pray) that when a person calls Allah sincerely in a situation of extreme distress, Allah removes such distress as he pleases. The use of the term إِن شَآءَ shows that sometimes Allah’s decree is that when the destructive chastisement strikes, it will not be lifted as stated in وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬ (And the prayer of the disbeliever is only wasted) (13:14). It is for this reason that it is stated in the first verse of the next section that the purpose of sending small chastisements is for people to turn to Allah.

6-21 And who is more unjust than he who forges a lie against Allah or gives the lie to His messages? Surely the wrongdoers will not be successful.^a

وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ كَذَّبَ بِـَٔايَـٰتِهِۦۤ‌ۗ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلظَّـٰلِمُونَ (٢١)

6-21a: The forging a lie against Allah is their assertion that there are partners with Him. In the sixteenth section of this chapter their polytheism and polytheistic rituals are repeatedly called forging a lie against Allah.

6-22 And on the day We gather them all together, then We shall say to those who set up gods (with Allah): Where are your associate-gods whom you asserted?^a

وَيَوۡمَ نَحۡشُرُهُمۡ جَمِيعً۬ا ثُمَّ نَقُولُ لِلَّذِينَ أَشۡرَكُوٓاْ أَيۡنَ شُرَكَآؤُكُمُ ٱلَّذِينَ كُنتُمۡ تَزۡعُمُونَ (٢٢)

6-22a: شُرَكَآؤُكُمُ – It is a construct phrase with a low level attributive relationship known in grammar as: اضافت ادنیٰ بلابست which makes the meaning as not your partners but the partners you attributed with God.

There will be one gathering on the Day of Judgment in the Hereafter, but the advent of the Holy Prophet also showed a minor scene of the Day of Judgment in this world. This happened when a time came that the opponents of the Holy Prophet were asked where are those who you attributed as partners with Allah and why are they not helping you.

6-23 Then their excuse would be nothing but that they would say: By Allah, our Lord! we were not polytheists.^a

ثُمَّ لَمۡ تَكُن فِتۡنَتُہُمۡ إِلَّآ أَن قَالُواْ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشۡرِكِينَ (٢٣)

6-23a: فِتۡنَتُہُمۡ – Some commentators have taken the meaning of  فتنة to be polytheism and some others have taken it to mean reply or excuse. Their excuse is called a فتنه because it is a lie. However, the actual meaning of فتنه is calamity, punishment or suffering. So, the meaning can also be that at the current time the disbelievers are causing believers to suffer on account of their monotheism, but the time will come when far from causing any kind of suffering to the believers, they will themselves show their disgust with polytheism. With this meaning, إِلَّآ is اتثناۓ منقطع that is, it provides an exception to what is stated before.

The excuse of not being polytheists: Either the excuse of we were not polytheists is false and there is an indication of this in the next verse or it is a reference to their idea مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ  (We serve them only that they may bring us nearer to Allah) (39:3). In this latter case, the statement in the next verse would be that what their nature accepts to be true, like the Day of Judgment etcetera, then their very nature would cry out that it is not polytheistic but that currently they are acting against their nature. In other places too where Allah has portrayed the condition of polytheists, He has shown that when great suffering and calamites affect them, then even the polytheists cry out to One God alone. In this way attention is drawn repeatedly to the testimony of human nature. This testimony exists within a person even in this world, but man fabricates, that is he acts against the testimony of his nature. 

6-24 See how they lie against their own souls, and that which they forged shall fail them!^a

ٱنظُرۡ كَيۡفَ كَذَبُواْ عَلَىٰٓ أَنفُسِہِمۡ‌ۚ وَضَلَّ عَنۡہُم مَّا كَانُواْ يَفۡتَرُونَ (٢٤)

6-24a: There is an indication in lying against their own souls to their actions in this world. The testimony of their innate nature is something else, but they lie against themselves by making excuses such as that their deities bring them closer to Allah or some other excuse to remain polytheistic. The other interpretation of the verse is that by denying being polytheistic, they are lying against themselves.

6-25 And of them is he who hearkens to thee and We have cast veils over their hearts so that they understand it not and a deafness into their ears. And (even) if they see every sign they will not believe in it. So much so that when they come to thee they only dispute with thee — those who disbelieve say: This is naught but stories of the ancients.^a

وَمِنۡہُم مَّن يَسۡتَمِعُ إِلَيۡكَ‌ۖ وَجَعَلۡنَا عَلَىٰ قُلُوبِہِمۡ أَكِنَّةً أَن يَفۡقَهُوهُ وَفِىٓ ءَاذَانِہِمۡ وَقۡرً۬ا‌ۚ وَإِن يَرَوۡاْ ڪُلَّ ءَايَةٍ۬ لَّا يُؤۡمِنُواْ بِہَا‌ۚ حَتَّىٰٓ إِذَا جَآءُوكَ يُجَـٰدِلُونَكَ يَقُولُ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلۡأَوَّلِينَ (٢٥)

6-25a: يَسۡتَمِعُ – The meaning of استماع is اصغاء (R).that is to incline towards, and the purport is to incline their ears towards or to listen. 

يَفۡقَهُوهُ – فِقۡه is to use existing knowledge to reach knowledge that is unseen, that is knowledge that does not exist. Hence it is more special than just knowledge, as in:  لَا يَكَادُونَ يَفۡقَهُونَ حَدِيثً۬ا (…they make no effort to understand anything). The meaning of تَفَقَّه‘ is he sought to understand it specially, as in: لِّيَتَفَقَّهُواْ فِى ٱلدِّينِ (…to obtain understanding in religion) (9:122). فِقۡه is the knowledge of understanding the commands of shariah (R).

وَقۡرً۬ا – وقر is heaviness in the ear. وَقُر is the load or burden on a donkey or mule, and وقار is tranquility and knowledge.

أَسَـٰطِيرُ – It is the plural of اُسۡطُورَۃ which is derived from سَطُر which means to write, as in: نٓ‌ۚ وَٱلۡقَلَمِ وَمَا يَسۡطُرُونَ  (By) the inkstand and the pen and that which they write!) (68:1), 

وَكِتَـٰبٍ۬ مَّسۡطُورٍ۬  (And a Book written) (52:2), ڪَانَ ذَٲلِكَ فِى ٱلۡڪِتَـٰبِ مَسۡطُورً۬ا  (This is written in the Book) (33:6), and in calling it أَسَـٰطِيرُ the purport is that they have fabricated and written it.

A detailed note has been written that Allah does not, at the start, puts a seal or drops a covering, for which see 2-7a. Very frequently the Quran uses this terminology to portray a situation of obduracy that the disbelievers create for themselves. This is also obvious from what is stated in this verse and the next because here it is stated firstly that they do not believe even after seeing all the signs of the truthfulness of the religion. Thus, they have decided that they will never give up disbelief regardless of the kind of proof presented. Second, it is stated that when they do come to the Holy Prophet, they do so to argue and dispute instead of calmly reflecting on what he has said. Further, it is stated in the next verse that they not only stray far from the truth but also stop others from it. The covering of the hearts for such people is exactly in accordance with Divine laws.

6-26 And they forbid (others) from it, and they keep away from it; and they ruin none but their own souls while they perceive not.^a

وَهُمۡ يَنۡهَوۡنَ عَنۡهُ وَيَنۡـَٔوۡنَ عَنۡهُ‌ۖ وَإِن يُهۡلِكُونَ إِلَّآ أَنفُسَہُمۡ وَمَا يَشۡعُرُونَ (٢٦)

6-26a: يَنۡـَٔوۡنَ – The meaning of نائ is اَعۡرَض that is turn their face away, or تباعد  that is it became distant, as in: وَنَـَٔا بِجَانِبِهِ (and behaves proudly) (17:83) (R).

6-27 And if thou couldst see when they are made to stand before the Fire, and say: Would that we were sent back! We would not reject the messages of our Lord but would be of the believers.^a

وَلَوۡ تَرَىٰٓ إِذۡ وُقِفُواْ عَلَى ٱلنَّارِ فَقَالُواْ يَـٰلَيۡتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَـٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ (٢٧)

6-27a: وُقِفُواْ – The meaning of وَقف is to stop or stand up. Derived from it is مَوۡقف meaning a place to stop. وَقف also means to take a break or an interval.

Stand before the fire: The meaning of stand before the fire is that they will become sure of the coming punishment by witnessing hell before them.

6-28 Nay, that which they concealed before will become manifest to them. And if they were sent back, they would certainly go back to that which they are forbidden, and surely they are liars.^a

بَلۡ بَدَا لَهُم مَّا كَانُواْ يُخۡفُونَ مِن قَبۡلُ‌ۖ وَلَوۡ رُدُّواْ لَعَادُواْ لِمَا نُہُواْ عَنۡهُ وَإِنَّہُمۡ لَكَـٰذِبُونَ (٢٨)

6-28a: The bad outcomes of evil actions – their cover up and manifestation: The previous verse states that the disbelievers will be made to stand before the fire and will express a desire to go back to earth with a promise not to reject the messages of God. The reply given here is that they are liars and the reason given is that nothing new has happened: بَلۡ بَدَا لَهُم مَّا كَانُواْ يُخۡفُونَ مِن قَبۡلُ‌ (that which they concealed will become manifest to them), and the bad outcome of their evil actions will become manifest to them. If they had wanted, they could have seen the evil consequences of their actions because the truth is that one can see the bad effects of wicked actions, but one shuts the eyes and ignores the unpalatable results. Finally, those evil consequences manifest themselves in a dangerous way as will happen on the Day of Judgment and sometimes happens in this world when evil exceeds all bounds. Hence, it is stated that if they go back to earth, they will again act in the same way because the result of their evil actions will be in the same way as now so that the consequences will remain hidden and not manifested until the Day of Judgment. They will, therefore, not stop their evil actions. On this earth, man acts in the same way and as soon as the evil consequences of an evil action abate a little, he goes and commits the same action again.

6-29 And they say: There is nothing but our life of this world and we shall not be raised again.^a

وَقَالُوٓاْ إِنۡ هِىَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا وَمَا نَحۡنُ بِمَبۡعُوثِينَ (٢٩)

6-29a: The real cause why a person commits evil is because he denies a life after death. Since man does not suffer the evil consequence of every wicked action in this world, he thinks that it is alright to commit the evil deed. It is only a certain belief in the Hereafter that creates the full sense of responsibility in a person about his actions. The purport of saying: إِنۡ هِىَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا (there is nothing but our life) is that man considers life to be eating and drinking with no higher purpose.

6-30 And if thou couldst see when they are made to stand before their Lord! He will say: Is not this the truth? They will say: Yea, by our Lord! He will say: Taste then the chastisement because you disbelieved.

 وَلَوۡ تَرَىٰٓ إِذۡ وُقِفُواْ عَلَىٰ رَبِّہِمۡ‌ۚ قَالَ أَلَيۡسَ هَـٰذَا بِٱلۡحَقِّ‌ۚ قَالُواْ بَلَىٰ وَرَبِّنَا‌ۚ قَالَ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ (٣٠)

6-11 Say: Travel in the land, then see what was the end of the rejectors.

قُلۡ سِيرُواْ فِى ٱلۡأَرۡضِ ثُمَّ ٱنظُرُواْ ڪَيۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِينَ (١١) 

6-12 Say: To whom belongs whatever is in the heavens and the earth? Say: To Allah. He has ordained mercy on Himself. He will certainly gather you on the Resurrection day — there is no doubt about it. Those who have lost their souls will not believe.

قُل لِّمَن مَّا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ قُل لِّلَّهِ‌ۚ كَتَبَ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَ‌ۚ لَيَجۡمَعَنَّكُمۡ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ لَا رَيۡبَ فِيهِ‌ۚ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَہُمۡ فَهُمۡ لَا يُؤۡمِنُونَ (١٢)

6-12a: The theme of this section is that it is only Allah who is deserving of submission and worship because He is the Master of all and Merciful to everyone.

The all-encompassing mercy of Allah: Allah mentions his infinite mercy in: كَتَبَ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَ‌ (He has ordained mercy on Himself), and in another place, it is said: وَرَحۡمَتِى وَسِعَتۡ كُلَّ شَىۡءٍ۬‌ۚ (My mercy encompasses all things) (7:156). A hadith report states: إِنَّ رَحْمَتِي غَلَبَتْ غَضَبِي (Verily my mercy prevails over my wrath) (Bukhari and Muslim). In this way, Allah has comforted His servants. This contradicts the Christian creed that God is Just but not Merciful. It is stated that His mercy is so encompassing that He has ordained it on Himself. Just as Allah’s infinite mercy is working in the physical world, it also working in the spiritual world. The next statement that He will gather people on the Resurrection day is a further reaffirmation of His mercy because the magnificent manifestation of His mercy will be on that day. Those who have done good deeds will be blessed with great favors but there will be mercy for everybody. It is also true that those who did not take benefit from the resources that Allah had provided for them in this world will also suffer a loss but ultimately there will be mercy for them too. The saying My mercy prevails over my wrath would be meaningless if one accepts that some segment, and in fact a major segment of the population would forever be denied the mercy of Allah and will never come out of the hell-fire.

6-13 And to Him belongs whatever dwells in the night and the day. And He is the Hearing, the Knowing.

وَلَهُ ۥ مَا سَكَنَ فِى ٱلَّيۡلِ وَٱلنَّہَارِ‌ۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (١٣)

6-13a: سکون (tranquility, peace, rest, inactivity) – The opposite of سکون is تحرک  that is, motion or activity and the opposite of night is day. Night is the most suitable time for rest. No mention is made of the opposite word as is often the case with opposite words conveying two opposing meanings where for brevity only one is mentioned. The purport is that everything belongs to Him in space and time and the One deserving of worship is He Who is the Master of everything.

6-14 Say: Shall I take for a friend other than Allah, the Originator of the heavens and the earth,^a and He feeds and is not fed? Say: I am commanded to be the first of those who submit. And be thou not of the polytheists.^b

 قُلۡ أَغَيۡرَ ٱللَّهِ أَتَّخِذُ وَلِيًّ۬ا فَاطِرِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَهُوَ يُطۡعِمُ وَلَا يُطۡعَمُ‌ۗ قُلۡ إِنِّىٓ أُمِرۡتُ أَنۡ أَڪُونَ أَوَّلَ مَنۡ أَسۡلَمَ‌ۖ وَلَا تَڪُونَنَّ مِنَ ٱلۡمُشۡرِكِينَ (١٤)

6-14a: فَاطِرِ – The meaning of فطر is to split or cleave asunder and its plural is فطور  as in: هَلۡ تَرَىٰ مِن فُطُورٍ۬ (Canst thou see any disorder) (67:3). The meaning of Allah being the فَاطِرِ of creation is that He is the Originator and the Inventor. فِطُرۃ is derived from it (LA). The indication in the use of the word فَاطِرِ is that its origin was at the Hand of Allah regardless of what its previous condition was. In another place, the Quran states: ڪَانَتَا رَتۡقً۬ا فَفَتَقۡنَـٰهُمَا‌ۖ  (closed up, so We rent them) (21:30) that is the heaven and earth were in an indistinguishable state and then Allah separated the heavenly bodies. So, whatever previous condition of the heavenly bodies is assumed, its maker is also Allah.

6-14b: All false deities are refuted here. He is the One who provides food because He is the One Who created the resources to grow food and therefore, He is the one to be obeyed. No other deity can meet this test.

6-15 Say: Surely I fear, if I disobey my Lord, the chastisement of a grievous day.

قُلۡ إِنِّىٓ أَخَافُ إِنۡ عَصَيۡتُ رَبِّى عَذَابَ يَوۡمٍ عَظِيمٍ۬ (١٥)

6-15a: The Holy Prophet is made to say that if he disobeys, he is afraid of a reckoning, and this is done to impress upon his followers the gravity of disobeying Allah and how afraid they should be from doing any such thing. They should never disobey any clear command of Allah.

6-16 He from whom it is averted on that day, Allah indeed has had mercy on him. And this is a manifest achievement.^a

مَّن يُصۡرَفۡ عَنۡهُ يَوۡمَٮِٕذٍ۬ فَقَدۡ رَحِمَهُ ۥ‌ۚ وَذَٲلِكَ ٱلۡفَوۡزُ ٱلۡمُبِينُ (١٦)

6-16a: Any person from whom the punishment is averted in this world comes under the unlimited mercy of Allah. Turning away or removing punishment in this world is done by guiding the person to the right path. By يَوۡمَٮِٕذٍ۬ can also mean the Day of Judgment but the first meaning is preferable.

6-17 And if Allah touch thee with affliction, there is none to remove it but He. And if He touch thee with good, He is Possessor of power over all things.^a

وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرٍّ۬ فَلَا ڪَاشِفَ لَهُ ۥۤ إِلَّا هُوَ‌ۖ وَإِن يَمۡسَسۡكَ بِخَيۡرٍ۬ فَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ (١٧) 

6-17a: ڪَاشِفَ – The literal meaning of کشف is to uncover, expose, disclose or remove, as for example to expose the face by removing the cloth covering it. Metaphorically, it is used for removing sorrow and affliction (R).

Thus, no false deity can remove an affliction that befalls a person under Divine rules. There is no mention of removal after some good befalls a person but instead it is stated that He has power over everything because the real intention of God is to do goodness to a person.

6-18 And He is the Supreme, above His servants. And He is the Wise, the Aware.^a

وَهُوَ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦ‌ۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡخَبِيرُ (١٨) 

6-18a: ٱلۡقَاهِرُ – The literal meaning of قھر is to overcome, or to overwhelm and also to get the better of and crush another and it is also used separately in its two meanings (R). Derived from it are ٱلۡقَاهِرُ and القھّار which are among the attributive names of Allah where the purport only is supremacy. In فَأَمَّا ٱلۡيَتِيمَ فَلَا تَقۡهَرۡ (Therefore the orphan, oppress not) (93:9) and وَإِنَّا فَوۡقَهُمۡ قَـٰهِرُونَ (and surely we are dominant over them) (7:127) the purport is to get the better of and crush.

6-19 Say: What thing is the weightiest in testimony? Say: Allah is witness between you and me.^a And this Qur’an has been revealed to me that with it I may warn you and whomsoever it reaches.^b Do you really bear witness that there are other gods with Allah? Say: I bear not witness. Say: He is only One God, and surely I am innocent of that which you set up (with Him).^c

قُلۡ أَىُّ شَىۡءٍ أَكۡبَرُ شَہَـٰدَةً۬‌ۖ قُلِ ٱللَّهُ‌ۖ شَہِيدُۢ بَيۡنِى وَبَيۡنَكُمۡ‌ۚ وَأُوحِىَ إِلَىَّ هَـٰذَا ٱلۡقُرۡءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَ‌ۚ أَٮِٕنَّكُمۡ لَتَشۡہَدُونَ أَنَّ مَعَ ٱللَّهِ ءَالِهَةً أُخۡرَىٰ‌ۚ قُل لَّآ أَشۡہَدُ‌ۚ قُلۡ إِنَّمَا هُوَ إِلَـٰهٌ۬ وَٲحِدٌ۬ وَإِنَّنِى بَرِىٓءٌ۬ مِّمَّا تُشۡرِكُونَ (١٩)

6-19a: The witnessing of Allah is by His actions. He created the conditions on the earth that manifested the truth of the Holy Prophet and the best testimony is the one that manifests itself by action.

6-19b: The spiritual light in man’s nature and its accountability: Two groups are mentioned here that are to be warned by the Quran. The first group is of the people who are directly being addressed and the other is مَنۢ بَلَغَ‌ۚ that is whomsoever it reaches. With these words, the mandate of warning with the Quran has been expanded to all regions and all times because nobody is left out of  مَنۢ بَلَغَ . This also goes to show that if the message of the Quran does not reach someone, then such a person is not accountable for not accepting it and will only be accountable for any acts he commits against human nature. Thus, there is on one hand in human nature a dim light which can get buried because of various causes and on the other is the bright, luminous light of the Quran. It is only people to whom the Quranic light has reached who would be accountable under it. Otherwise, all men are accountable under the light of human nature.

6-19c: The real purpose is expressed openly and clearly here. Allah is the Master of everything. He is Merciful to all. He is the Creator of everything. He is supreme over all. So, do not take a deity other than Him. This is the testimony of Divine revelation and this is also the testimony of human nature.

6-20 Those whom We have given the Book recognize him as they recognize their sons. Those who have lost their souls — they will not believe.^a

 ٱلَّذِينَ ءَاتَيۡنَـٰهُمُ ٱلۡكِتَـٰبَ يَعۡرِفُونَهُ ۥ كَمَا يَعۡرِفُونَ أَبۡنَآءَهُمُ‌ۘ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَہُمۡ فَهُمۡ لَا يُؤۡمِنُونَ (٢٠)

6-20a: The first part of the verse is the same as in Al Baqarah 2:146. That one is a Madinah surah and this is a Makkan surah. Thus, what is stated in Makkah, the same is repeated in Madinah even though the opposition by the Jews had not started during the Makkan period. It is stated that during this period, the Quraish had enquired from the Jews what they thought about the Holy Prophet.

In the name of Allah, the Beneficent, the Merciful

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

6-1 Praise be to Allah, Who created the heavens and the earth, and made darkness and light. Yet those who disbelieve set up equals to their Lord.^a

 ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَجَعَلَ ٱلظُّلُمَـٰتِ وَٱلنُّورَ‌ۖ ثُمَّ ٱلَّذِينَ كَفَرُواْ بِرَبِّہِمۡ يَعۡدِلُونَ (١)

6-1a: يَعۡدِلُونَ – For the meaning of عدل see 5-8a. بِرَبِّہِمۡ يَعۡدِلُونَ means they consider another to be His equal or partner. The meaning of عدل عن الحق is جار or was unjust.

The real purpose of this surah is to make a statement about the Oneness of God. Hence, in this very first verse the most obvious kind of polytheism, that of associating another with Allah, is negated. This is a refutation of the dualistic doctrine, that is of those who consider that there are two gods – a creator of good and a creator of evil or the Maker of darkness and the Maker of light. This belief existed among the fire worshippers. Islam does not admit a permanent existence of good and evil. Instead, evil is the name of the incorrect use of strengths, powers and forces that Allah has bestowed. Hence there is only One Creator, and that is the reason why the heavens and earth are paired with خلق (creation) and جَعَلَ (made) with darkness and light because evil is the name of the wrong use of things that are made to be used for a good purpose. The subject of جَعَلَ is God because He is the original cause. The acceptance of a separate creator of evil admits that man cannot conquer evil by opposing it and he is necessarily to remain forever tainted with sin. In contrast to this, according to Islamic monotheism, evil is not something that cannot be overcome and the whole purpose of man’s existence is to strive towards this goal of overcoming evil. Examples of people who overcame evil and made Satan obedient to them are presented to us.

6-2 He it is Who created you from clay, then He decreed a term. And there is a term named with Him; still you doubt.

  هُوَ ٱلَّذِى خَلَقَكُم مِّن طِينٍ۬ ثُمَّ قَضَىٰٓ أَجَلاً۬‌ۖ وَأَجَلٌ۬ مُّسَمًّى عِندَهُ ۥ‌ۖ ثُمَّ أَنتُمۡ تَمۡتَرُونَ (٢)

6-2a: Every person is said to be created from clay because food that sustains and maintains a person has its origin in dust. Food is the extract of dust, and the extract of food is the life germ from which humans are born. Along with the creation of heaven and earth, mention is made of the creation of man. The indication in He decreed a term is to earthly life which is of a limited duration, and which ends with death. أَجَلٌ۬ مُّسَمًّى  or the term named which will be in His presence refers to the next life. Thus God will appear openly after the term named and this will be on the Day of Requital. For this reason it is called مُّسَمّٰى that is, fixed or settled. The topic is thus transitioned to raising after death.

6-3 And He is Allah in the heavens and in the earth. He knows your secret (thoughts) and your open (words), and He knows what you earn.

وَهُوَ ٱللَّهُ فِى ٱلسَّمَـٰوَٲتِ وَفِى ٱلۡأَرۡضِ‌ۖ يَعۡلَمُ سِرَّكُمۡ وَجَهۡرَكُمۡ وَيَعۡلَمُ مَا تَكۡسِبُونَ (٣)

6-3a: Mention is made in the first two verses that there is only One Creator, it is now stated that there is only one Allah in the heavens and in the earth, that is there is none other who is a partner with Him. Attention is also drawn to the fact that no one has been a partner in His proper name Allah which has never been given to any other deity that has been worshipped but other names or attributes have been partnered. His power is manifested in His creation in which no one partnered with Him, and this shows His knowledge. Actions whether done secretly or openly are known to God. It is out of what one earns that God shapes a new life in resurrection.

6-4 And there comes not to them any message of the messages of their Lord but they turn away from it.^a

وَمَا تَأۡتِيهِم مِّنۡ ءَايَةٍ۬ مِّنۡ ءَايَـٰتِ رَبِّہِمۡ إِلَّا كَانُواْ عَنۡہَا مُعۡرِضِينَ (٤)

6-4a: It is only revelation that discloses the secret that the next life will be shaped out of actions and although this knowledge is divulged for the betterment of man, people turn away after listening to this message.

6-5 So they rejected the truth when it came to them, but soon will come to them the news of that which they mocked.^a

 فَقَدۡ كَذَّبُواْ بِٱلۡحَقِّ لَمَّا جَآءَهُمۡ‌ۖ فَسَوۡفَ يَأۡتِيہِمۡ أَنۢبَـٰٓؤُاْ مَا كَانُواْ بِهِۦ يَسۡتَہۡزِءُونَ (٥)

6-5a: The thing that they mocked was the punishment that they were warned about. The news coming to them is the coming of the punishment. In another place, it is stated: وَلَتَعۡلَمُنَّ نَبَأَهُ ۥ بَعۡدَ حِينِۭ (And certainly you will come to know about it after a time) (38:88). The purport here too is the occurrence of the event.

6-6 See they not how many a generation We destroyed before them, whom We had established in the earth as We have not established you, and We sent the clouds pouring abundant rain on them, and We made the rivers flow beneath them? Then We destroyed them for their sins, and raised up after them another generation.^a

أَلَمۡ يَرَوۡاْ كَمۡ أَهۡلَكۡنَا مِن قَبۡلِهِم مِّن قَرۡنٍ۬ مَّكَّنَّـٰهُمۡ فِى ٱلۡأَرۡضِ مَا لَمۡ نُمَكِّن لَّكُمۡ وَأَرۡسَلۡنَا ٱلسَّمَآءَ عَلَيۡہِم مِّدۡرَارً۬ا وَجَعَلۡنَا ٱلۡأَنۡهَـٰرَ تَجۡرِى مِن تَحۡتِہِمۡ فَأَهۡلَكۡنَـٰهُم بِذُنُوبِہِمۡ وَأَنشَأۡنَا مِنۢ بَعۡدِهِمۡ قَرۡنًا ءَاخَرِينَ (٦)

6-6a: قَرۡنٍ۬ – قَرۡن or اقتران means the coming together of two or more things in whatever manner. Accordingly, قَرۡن (plural قرون ) are those people who exist at the same point of time, that is a generation (R).

مَّكَّنَّـٰهُمۡ – نُمَكِّن لَّكُمۡ – It occurs both with and without ل as a preposition. It is derived from مکان (مامَکۡن) . The meaning of مکنّه is to grant stability and tranquility or firmness and strength. The meaning of مکّن له is also considered to be the same, and also that they were given means of extravagance and other blessings, as in:  ڪَذَٲلِكَ مَكَّنَّا لِيُوسُف (thus We established Joseph). 

مِّدۡرَارً۬ا – It is derived from دَرّ which is spoken of the copious flow of milk or tears, and it also means just milk (LA). Metaphorically, it is also spoken about abundant rain and دَرّ also means a good or bad action from which comes the common idiom اللّٰهَ درُّك which is spoken both for praise and censure (I).

The destruction of previous nations is mentioned so that a lesson may be learnt from their ultimate fate. People who get a large share of the luxuries of this world often become unmindful of the Hereafter and the result is that they get destroyed in the end and another nation rises to take their place.

6-7 And if We had sent down to thee a writing on paper, then they had touched it with their hands, those who disbelieve would have said: This is nothing but clear enchantment.^a

وَلَوۡ نَزَّلۡنَا عَلَيۡكَ كِتَـٰبً۬ا فِى قِرۡطَاسٍ۬ فَلَمَسُوهُ بِأَيۡدِيہِمۡ لَقَالَ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَـٰذَآ إِلَّا سِحۡرٌ۬ مُّبِينٌ۬ (٧)

6-7a: People who are devoid of any spirituality like to see spiritual affairs in a physical shape. A manifestation of this tendency is that they want the scripture to come to them in a written form from up above. The fact is that a person’s connection with God is through his soul or spiritual heart and the revelation from Him is therefore received by the spiritual heart. If a written Book had been revealed, it would have no connection with the spiritual heart, and neither would it have created a transformation in the heart and the real purpose for which the Quran is revealed would have been vitiated. The statement that even if the Quran had been revealed as a written Book, they would have said that this is enchantment. This is not just a matter of conjecture because Allah did make the Quran a Book written on paper but they still did not accept it.

6-8 And they say: Why has not an angel been sent down to him? And if We send down an angel, the matter would be decided and then they would not be respited.^a

وَقَالُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ مَلَكٌ۬‌ۖ وَلَوۡ أَنزَلۡنَا مَلَكً۬ا لَّقُضِىَ ٱلۡأَمۡرُ ثُمَّ لَا يُنظَرُونَ (٨)

6-8a: This second objection is also of people devoid of spirituality. Just as they want to see God’s words in a physical form, likewise they want to see angels physically as well. The response that is given to this is that the angels are for giving punishment. When a person does not accept the motivation provided by the angels of goodness to do good, then a different kind of angels who are angels of punishment come for these rejectors.

6-9 And if We had made him an angel, We would certainly have made him a man, and (thus) made confused to them what they confuse.^a

  وَلَوۡ جَعَلۡنَـٰهُ مَلَڪً۬ا لَّجَعَلۡنَـٰهُ رَجُلاً۬ وَلَلَبَسۡنَا عَلَيۡهِم مَّا يَلۡبِسُونَ (٩)

6-9a: لَبۡس means to cover and from which is derived the word for clothes لباس . The meaning of لَبۡس امر is to make a matter confused or doubtful (R). 

Their litany of objections continues. Sometimes they complain why did a human come as a Messenger and why did not God send an angel so that they would have been convinced. The reply given is that even if an angel would have come as a Messenger to humans, the angel would have come in the form of a human because a big part of the Messenger’s work is to be a role model for humans. Only a human can be a role model for humans. In addition, the angel is an ethereal being and unless the angel transforms into a physical being, it cannot be seen. If the angel had come in a physically transformed manner, the objection would have remained.

6-10 And certainly messengers before thee were derided, but that which they derided encompassed those of them who scoffed.

وَلَقَدِ ٱسۡتُہۡزِئَ بِرُسُلٍ۬ مِّن قَبۡلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُواْ مِنۡهُم مَّا ڪَانُواْ بِهِۦ يَسۡتَہۡزِءُونَ (١٠)

6-19a: حَاقَ – Zajjaj has taken its meaning to be احاطه that is to surround or encompass, and some other have taken its meaning to be عاد علیه وبال امرہ (the evil consequences of their actions came back to discomfit them). Raghib has stated that according to some, its root is حَقّ .

When the Messenger warns of the consequences of evil deeds, the evil charactered persons, drunk with the sense of power, mock the warning but the evil consequences of their actions ultimately recoil back on them.