6. Surah Al-An'aam

الأنعامThe Cattle · 165 ayahsتفہیم القرآن انگلش

Read Surah Al-An'aam in the Quran reader
Ayahs 6:41–49

بَلْ اِیَّاهُ تَدْعُوْنَ فَیَكْشِفُ مَا تَدْعُوْنَ اِلَیْهِ اِنْ شَآءَ وَ تَنْسَوْنَ مَا تُشْرِكُوْنَ۠ Open ayah 6:41 in the Quran reader

Lo, it is to Him alone that you cry and then, if He so wills, He removes the distress for which you had cried to Him. Then you forget the partners you had set up with Allah. 29

وَ لَقَدْ اَرْسَلْنَاۤ اِلٰۤى اُمَمٍ مِّنْ قَبْلِكَ فَاَخَذْنٰهُمْ بِالْبَاْسَآءِ وَ الضَّرَّآءِ لَعَلَّهُمْ یَتَضَرَّعُوْنَ Open ayah 6:42 in the Quran reader

And We did indeed send Messengers to other nations before you and then We seized those nations with misfortune and hardship so that they might humble themselves (before Us).

فَلَوْ لَاۤ اِذْ جَآءَهُمْ بَاْسُنَا تَضَرَّعُوْا وَ لٰكِنْ قَسَتْ قُلُوْبُهُمْ وَ زَیَّنَ لَهُمُ الشَّیْطٰنُ مَا كَانُوْا یَعْمَلُوْنَ Open ayah 6:43 in the Quran reader

But when misfortune befell them from Us why did they not humble themselves? Their hearts had hardened and Satan had made their deeds seem fair to them.

فَلَمَّا نَسُوْا مَا ذُكِّرُوْا بِهٖ فَتَحْنَا عَلَیْهِمْ اَبْوَابَ كُلِّ شَیْءٍ١ؕ حَتّٰۤى اِذَا فَرِحُوْا بِمَاۤ اُوْتُوْۤا اَخَذْنٰهُمْ بَغْتَةً فَاِذَا هُمْ مُّبْلِسُوْنَ Open ayah 6:44 in the Quran reader

So, when they forgot what they had been reminded of, We opened the gates of all things so that while they rejoiced in what they had been granted We seized them suddenly and they were plunged into utter despair.

فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِیْنَ ظَلَمُوْا١ؕ وَ الْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِیْنَ Open ayah 6:45 in the Quran reader

Thus the last remnant of those wrongdoing people was cut off. All praise is for Allah, the Lord of the entire universe, (for having punished them so).

قُلْ اَرَءَیْتُمْ اِنْ اَخَذَ اللّٰهُ سَمْعَكُمْ وَ اَبْصَارَكُمْ وَ خَتَمَ عَلٰى قُلُوْبِكُمْ مَّنْ اِلٰهٌ غَیْرُ اللّٰهِ یَاْتِیْكُمْ بِهٖ١ؕ اُنْظُرْ كَیْفَ نُصَرِّفُ الْاٰیٰتِ ثُمَّ هُمْ یَصْدِفُوْنَ Open ayah 6:46 in the Quran reader

Say (O Muhammad!): What do you think? If Allah should take away your hearing and your sight and seal your hearts 30 - who is the god, other than Allah, who could restore them to you? Behold, how We put forth Our signs in diverse forms, and yet they turn away from them. 30

قُلْ اَرَءَیْتَكُمْ اِنْ اَتٰىكُمْ عَذَابُ اللّٰهِ بَغْتَةً اَوْ جَهْرَةً هَلْ یُهْلَكُ اِلَّا الْقَوْمُ الظّٰلِمُوْنَ Open ayah 6:47 in the Quran reader

Say: 'If the chastisement of Allah were to overtake you unawares or openly shall any except the wrong-doing people be destroyed?'

وَ مَا نُرْسِلُ الْمُرْسَلِیْنَ اِلَّا مُبَشِّرِیْنَ وَ مُنْذِرِیْنَ١ۚ فَمَنْ اٰمَنَ وَ اَصْلَحَ فَلَا خَوْفٌ عَلَیْهِمْ وَ لَا هُمْ یَحْزَنُوْنَ Open ayah 6:48 in the Quran reader

We do not send Messengers except as bearers of glad tidings and warners. So, he who believes in their message and mends his conduct need have no fear and need not grieve;

وَ الَّذِیْنَ كَذَّبُوْا بِاٰیٰتِنَا یَمَسُّهُمُ الْعَذَابُ بِمَا كَانُوْا یَفْسُقُوْنَ Open ayah 6:49 in the Quran reader

whereas those who give the lie to Our signs, chastisement will visit them for their transgression.

29. Attention is now drawn towards another sign - one observable even in the lives of those who deny the Truth. When either some great calamity befalls a man or when death starkly stares him in the face, it is only to God that he turns for refuge. On such occasions even the staunchest polytheists forget their false gods and cry out to the One True God, and even the most rabid atheists stretch out their hands in prayer to Him. This phenomenon is mentioned here in order to draw an instructive lesson. It shows that devotion to God and monotheism are ingrained in the human soul. No matter how overlaid this truth might be, some day it shakes off man's heedlessness and ignorance and manifests itself fully. It was the observation of this sign which had led 'Ikrimah, the son of Abu Jahl, to the true faith. For when Makka was conquered at the hands of the Prophet (peace be on him), 'Ikrimah fled to Jeddah and sailed from there towards Abyssinia. During the voyage the boat ran into a severe storm which threatened to capsize it. At first people began calling on their gods and goddesses. Later on, when the storm grew even worse and the passengers were sure that the boat would sink, they began to feel it was time to call on God alone, for He alone could save them. This opened the eyes of 'Ikrimah, whose heart cried out to him that if there was no effective helper for them in that situation, how could there he one elsewhere? He also recalled that this was precisely what the Prophet (peace be on him) had constantly told people, and that it was precisely because of this preaching that they had been engaged in unnecessary violent conflict with him. This was a turning-point in 'Ikrimah's life. He instantly made up his mind that if he survived the storm he would go straight to the Prophet Muhammad (peace be on him) and place his hand in his, binding himself in allegiance. Thereafter he not only remained true to his word by becoming a Muslim, but spent the rest of his life struggling in the cause of Islam.
Ayah 6:50

قُلْ لَّاۤ اَقُوْلُ لَكُمْ عِنْدِیْ خَزَآئِنُ اللّٰهِ وَ لَاۤ اَعْلَمُ الْغَیْبَ وَ لَاۤ اَقُوْلُ لَكُمْ اِنِّیْ مَلَكٌ١ۚ اِنْ اَتَّبِعُ اِلَّا مَا یُوْحٰۤى اِلَیَّ١ؕ قُلْ هَلْ یَسْتَوِی الْاَعْمٰى وَ الْبَصِیْرُ١ؕ اَفَلَا تَتَفَكَّرُوْنَ۠ Open ayah 6:50 in the Quran reader

(O Muhammad!) Say: 'I do not say to you I have the treasures of Allah. Nor do I have knowledge of what is beyond the reach of human perception. Nor do 1 say to you: I am an angel. I only follow what is revealed to me.' 31 Then ask them: 'Are the blind and the seeing alike?' 32 Do you not then reflect?

31. Feeble-minded people have always entertained the foolish misconception that the more godly a man is, the more liberated he should be from the limitations of human nature. They expect a godly person to be able to work wonders. By a mere sign of his hand, whole mountains should be transmuted into gold. At his command, the earth should begin to throw up all its hidden treasures. He should have miraculous access to all relevant facts about people. He should be able to point out the locations of things which have been lost, and show how they can be retrieved. He should be able to predict whether or not a patient will survive his disease; whether a pregnant woman will deliver a boy or a girl. Moreover, he should be above all human disabilities and limitations. How can a genuinely godly person feel hunger or thirst? How can he be overcome by sleep? How can he have a wife and children? How can he engage in buying and selling to meet his material requirements? How can he be impelled by force of circumstances to resort to such mundane acts as making money? How can he feel the pinch of poverty and paucity of resources? False conceptions such as these dominated the minds of the contemporaries of the Prophet (peace be on him). When they heard of his claim, in order to test his veracity they asked him regarding things that lie beyond the ken of human perception and to work wonders, and blamed him when they saw him engaged in such acts as eating and drinking, and taking care of his wife and children, and walking about the bazaars like other ordinary human beings. It is misconceptions such as these that this verse seeks to remove. 32. The statement of a Prophet in such matters amounts to a testimony based on first-hand observation. For the truths which a Prophet propounds are those which he himself has observed and experienced and which have been brought within the range of his knowledge by means of revelation. On the contrary, those who are opposed to the truths propounded by the Prophets are blind since the notions they entertain are based either on guess-work and conjecture or on blind adherence to ideas hallowed by time. Thus the difference between a Prophet and his opponents is as that between a man who has sound vision and a man who is blind. Obviously the former is superior, by dint of this gift of knowledge from God rather than because he has access to hidden treasures, because of his knowledge of the unseen world, and because of his freedom from physical limitations.
Ayah 6:51

وَ اَنْذِرْ بِهِ الَّذِیْنَ یَخَافُوْنَ اَنْ یُّحْشَرُوْۤا اِلٰى رَبِّهِمْ لَیْسَ لَهُمْ مِّنْ دُوْنِهٖ وَلِیٌّ وَّ لَا شَفِیْعٌ لَّعَلَّهُمْ یَتَّقُوْنَ Open ayah 6:51 in the Quran reader

And warn with this (revealed message) those who fear that they shall be mustered to their Lord, that there will be none apart from Allah to act as their protector and intercessor; then maybe they will become God-fearing. 33

33. Those who are too deeply immersed in the allurements of earthly life to think either of death or of their being brought to stand before God for His judgement can hardly benefit from such admonitions. Likewise, such admonitions can have no wholesome effect on those who cherish the illusion that because of their attachment to some holy personage who will intercede on their behalf, they will come to no harm in the Hereafter. The same applies to those who believe that someone has already obtained their redemption by expiating their sins. The Prophet (peace be on him) is therefore asked to disregard such persons and to attend to those who are conscious, those with no false illusions. Only these people are susceptible to admonitions and can be expected to reform themselves.
Ayah 6:52

وَ لَا تَطْرُدِ الَّذِیْنَ یَدْعُوْنَ رَبَّهُمْ بِالْغَدٰوةِ وَ الْعَشِیِّ یُرِیْدُوْنَ وَجْهَهٗ١ؕ مَا عَلَیْكَ مِنْ حِسَابِهِمْ مِّنْ شَیْءٍ وَّ مَا مِنْ حِسَابِكَ عَلَیْهِمْ مِّنْ شَیْءٍ فَتَطْرُدَهُمْ فَتَكُوْنَ مِنَ الظّٰلِمِیْنَ Open ayah 6:52 in the Quran reader

And do not drive away those who invoke their Lord in the morning and the evening, seeking His pleasure all the time. 34 You are by no means accountable for them just as they are by no means accountable for you. If you still drive them away, you will become among the wrong-doers. 35

34. One of the objections raised by the chiefs and the affluent members of the Quraysh was that the Prophet (peace be on him) had gathered around him a host of slaves, clients (mawali) and others belonging to the lower strata of society. They used to scoff at the fact that men of such humble social standing as Bilal, 'Ammar. Suhayb and Khabbab had joined his ranks. They wondered if they happened to be the only chosen ones of the Quraysh in the sight of God! They not only poked fun at the financial distress of these people but also attacked them for any weakness of character they had before accepting Islam. They went about saying sarcastically that those who had been such and such in the past had now become part of the 'chosen' community. 35. That is, everyone is personally responsible for his deeds, whether good or bad. The Prophet (peace he on him) is told that he will neither have to explain to God the conduct of the converts nor will the latter be required to explain his conduct. They can neither usurp his good deeds, nor transfer their own misdeeds to his account. There is, therefore, no reason for the Prophet (peace be on him) to alienate those who approach him as seekers after Truth.
Ayah 6:53

وَ كَذٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِّیَقُوْلُوْۤا اَهٰۤؤُلَآءِ مَنَّ اللّٰهُ عَلَیْهِمْ مِّنْۢ بَیْنِنَا١ؕ اَلَیْسَ اللّٰهُ بِاَعْلَمَ بِالشّٰكِرِیْنَ Open ayah 6:53 in the Quran reader

Thus We have made some of them a means for testing others 36 so that they should say: 'Are these theones among us upon whom Allah has bestowed His favour?' Yes, does Allah not know well who are the thankful ?

36. By enabling the poor and the indigent, the people who have a low station in society to precede others in believing, God has put those who wax proud of wealth and honour to a severe test.
Ayah 6:54

وَ اِذَا جَآءَكَ الَّذِیْنَ یُؤْمِنُوْنَ بِاٰیٰتِنَا فَقُلْ سَلٰمٌ عَلَیْكُمْ كَتَبَ رَبُّكُمْ عَلٰى نَفْسِهِ الرَّحْمَةَ١ۙ اَنَّهٗ مَنْ عَمِلَ مِنْكُمْ سُوْٓءًۢا بِجَهَالَةٍ ثُمَّ تَابَ مِنْۢ بَعْدِهٖ وَ اَصْلَحَ فَاَنَّهٗ غَفُوْرٌ رَّحِیْمٌ Open ayah 6:54 in the Quran reader

And when those who believe in Our signs come to you, say to them: 'Peace be upon you. Your Lord has made mercy incumbent upon Himself so that if anyone of you does a bad deed out of ignorance and thereafter repents and makes amends, surely you will find Him All-Forgiving, AllCompassionate.' 37

37. Several of those who came to believe in the Prophet (peace be on him) had committed many serious sins before they embraced Islam. Even though their lives had altogether changed following their conversion, the opposition continued to play up the weaknesses and misdeeds of their past life. The Prophet (peace he on him) is asked to comfort such persons and to tell them that God does not punish those who sincerely repent their sins and mend their ways.
Ayahs 6:55–56

وَ كَذٰلِكَ نُفَصِّلُ الْاٰیٰتِ وَ لِتَسْتَبِیْنَ سَبِیْلُ الْمُجْرِمِیْنَ۠ Open ayah 6:55 in the Quran reader

Thus We clearly set forth Our signs so that the way of the wicked might become distinct. 38

قُلْ اِنِّیْ نُهِیْتُ اَنْ اَعْبُدَ الَّذِیْنَ تَدْعُوْنَ مِنْ دُوْنِ اللّٰهِ١ؕ قُلْ لَّاۤ اَتَّبِعُ اَهْوَآءَكُمْ١ۙ قَدْ ضَلَلْتُ اِذًا وَّ مَاۤ اَنَا مِنَ الْمُهْتَدِیْنَ Open ayah 6:56 in the Quran reader

Say (O Muhammad!): 'I have been forbidden to serve those to whom you call other than Allah.' Say: 'I do not follow your desires, for were I to do that, I would go astray and would not be of those who are rightly guided .'

38. 'And thus' refers to the whole of the foregoing discussion, beginning with verse 37: 'And they say: Why has no miraculous sign been sent down to him?' The purpose of this remark is to stress that the persistence of some people in their denial of the Truth and in their disbelief, in spite of a host of unmistakably clear signs and arguments, was sufficient to prove beyond doubt that they were merely a bunch of criminals. If they persisted in error and transgression it was neither through any lack of strong arguments in support of the Truth nor, conversely, because of strong arguments in support of falsehood. The reason was rather that they had delilibrately chosen to fall into error and transgression.
Ayahs 6:57–60

قُلْ اِنِّیْ عَلٰى بَیِّنَةٍ مِّنْ رَّبِّیْ وَ كَذَّبْتُمْ بِهٖ١ؕ مَا عِنْدِیْ مَا تَسْتَعْجِلُوْنَ بِهٖ١ؕ اِنِ الْحُكْمُ اِلَّا لِلّٰهِ١ؕ یَقُصُّ الْحَقَّ وَ هُوَ خَیْرُ الْفٰصِلِیْنَ Open ayah 6:57 in the Quran reader

Say: 'I take stand upon a clear evidence from my Lord and it is that which you have given the lie to. That which you desire to be hastened is not within my power. 39 Judgement lies with Allah alone. He declares the Truth, and He is the best judge.'

قُلْ لَّوْ اَنَّ عِنْدِیْ مَا تَسْتَعْجِلُوْنَ بِهٖ لَقُضِیَ الْاَمْرُ بَیْنِیْ وَ بَیْنَكُمْ١ؕ وَ اللّٰهُ اَعْلَمُ بِالظّٰلِمِیْنَ Open ayah 6:58 in the Quran reader

Say: 'If what you demand so hastily were in my power, the matter between me and you would have been long decided. But Allah knows best how to judge the wrong-doers.

وَ عِنْدَهٗ مَفَاتِحُ الْغَیْبِ لَا یَعْلَمُهَاۤ اِلَّا هُوَ١ؕ وَ یَعْلَمُ مَا فِی الْبَرِّ وَ الْبَحْرِ١ؕ وَ مَا تَسْقُطُ مِنْ وَّرَقَةٍ اِلَّا یَعْلَمُهَا وَ لَا حَبَّةٍ فِیْ ظُلُمٰتِ الْاَرْضِ وَ لَا رَطْبٍ وَّ لَا یَابِسٍ اِلَّا فِیْ كِتٰبٍ مُّبِیْنٍ Open ayah 6:59 in the Quran reader

He has the keys to the realm that lies beyond the reach of human perception; none knows them but He. And He knows what is on the land and in the sea; there is not a leaf which falls that He does not know about and there is not a grain in the darkness of the earth or anything green or dry which has not been recorded in a Clear Book.

وَ هُوَ الَّذِیْ یَتَوَفّٰىكُمْ بِالَّیْلِ وَ یَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ یَبْعَثُكُمْ فِیْهِ لِیُقْضٰۤى اَجَلٌ مُّسَمًّى١ۚ ثُمَّ اِلَیْهِ مَرْجِعُكُمْ ثُمَّ یُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُوْنَ۠ Open ayah 6:60 in the Quran reader

He recalls your souls by night, and knows what you do by day; and then He raises you back each day in order that the term appointed by Him is fulfilled. Then to Him you will return whereupon He will let you know what you have been doing.

39. This alludes to God's punishment. The adversaries questioned why it was that they had openly rejected a Prophet sent by God, but had not been struck down by God's wrarth? They said that the fact of his appointment by God meant that anyone who either disbelieved or insulted him would, at once, be either plunged into the earth or struck by lightning. And yet, they pointed out, the Messenger of God and his followers faced new sufferings and humiliations whereas those who abused and persecuted him enjoyed prosperity.
Ayahs 6:61–63

وَ هُوَ الْقَاهِرُ فَوْقَ عِبَادِهٖ وَ یُرْسِلُ عَلَیْكُمْ حَفَظَةً١ؕ حَتّٰۤى اِذَا جَآءَ اَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَ هُمْ لَا یُفَرِّطُوْنَ Open ayah 6:61 in the Quran reader

And He alone holds sway over His servants and sets guardians over you 40 till death approaches any of you and Our deputed angels take his soul, neglecting no part of their task.

ثُمَّ رُدُّوْۤا اِلَى اللّٰهِ مَوْلٰىهُمُ الْحَقِّ١ؕ اَلَا لَهُ الْحُكْمُ١۫ وَ هُوَ اَسْرَعُ الْحٰسِبِیْنَ Open ayah 6:62 in the Quran reader

Then all are restored to Allah, their true protector. Behold, His is the judgement. He is the swiftest of those who take account.'

قُلْ مَنْ یُّنَجِّیْكُمْ مِّنْ ظُلُمٰتِ الْبَرِّ وَ الْبَحْرِ تَدْعُوْنَهٗ تَضَرُّعًا وَّ خُفْیَةً١ۚ لَئِنْ اَنْجٰىنَا مِنْ هٰذِهٖ لَنَكُوْنَنَّ مِنَ الشّٰكِرِیْنَ Open ayah 6:63 in the Quran reader

Ask them (0 Muhammad!): 'Who is it that delivers you from dangers in the deep darknesses of the land and the sea, and to whom do you call in humility and in the secrecy of your hearts? To whom do you pray: "If He will but save us from this distress, we shall most certainly be among the thankful?"

40. The angels who keep watch and maintain a record of everything, i.e. all their movements, deeds and so on.
Ayah 6:64

قُلِ اللّٰهُ یُنَجِّیْكُمْ مِّنْهَا وَ مِنْ كُلِّ كَرْبٍ ثُمَّ اَنْتُمْ تُشْرِكُوْنَ Open ayah 6:64 in the Quran reader

Say: "It is Allah alone Who delivers you from this and from every distress, and yet you associate others with Allah in His divinity." 41

41. That God alone possesses all power and authority, and has full control over the things which cause either benefit or harm to men, and that He alone holds the reins of their destiny are facts to which there is ample testimony in man's own being. For instance, whenever man is faced with a really hard time, and when the resources upon which he normally fails back seem to fail him, he instinctively turns to God. In spite of such a clear sign, people set up partners to God without any shred of evidence that anyone other than God has any share in His power and authority.
Ayah 6:65

قُلْ هُوَ الْقَادِرُ عَلٰۤى اَنْ یَّبْعَثَ عَلَیْكُمْ عَذَابًا مِّنْ فَوْقِكُمْ اَوْ مِنْ تَحْتِ اَرْجُلِكُمْ اَوْ یَلْبِسَكُمْ شِیَعًا وَّ یُذِیْقَ بَعْضَكُمْ بَاْسَ بَعْضٍ١ؕ اُنْظُرْ كَیْفَ نُصَرِّفُ الْاٰیٰتِ لَعَلَّهُمْ یَفْقَهُوْنَ Open ayah 6:65 in the Quran reader

Say: "It is He Who has the power to send forth chastisement upon you from above you, or from beneath your feet, or split you into hostile groups and make some of you taste each others' violence. Behold, how We set forth Our signs in diverse forms, so that maybe they will understand the Truth". 42

42. God's punishment can strike in an instant. This is the warning to those who, supposing such punishment to he remote, were growing bolder in their hostility towards the Truth. They could be destroyed in a moment by a hurricane. Just a few earthquake trernors could raze villages and cities to the ground. Likewise, a few spark, of hostility could ultimately wreak such havoc among tribes. nations and countries that bloodshed and lawlessness plague them for years on end. Hence if they are spared punishments for a while that should not drug them to heedlessness and lead them to live in total disregard of distinctions between right and wrong. They should rather he grateful that God had given thern respite and by means of a number of signs He was making it possible for thern to recognize the Truth and foliow it.
Ayahs 6:66–67

وَ كَذَّبَ بِهٖ قَوْمُكَ وَ هُوَ الْحَقُّ١ؕ قُلْ لَّسْتُ عَلَیْكُمْ بِوَكِیْلٍؕ Open ayah 6:66 in the Quran reader

Your people have denied it even though it is the Truth. Say: "I am not a guardian over You. 43

لِكُلِّ نَبَاٍ مُّسْتَقَرٌّ١٘ وَّ سَوْفَ تَعْلَمُوْنَ Open ayah 6:67 in the Quran reader

Every tiding has its appointed time; you yourselves will soon know (the end)."

43. A Prophet is neither required to compel People to see what they are not prepared to see nor to force into their hearts what they fail to comprehend. It is not a Prophet's task to chastise people for failing to see and comprehend the Truth. His task is merely to proclaim Truth as distinct from falsehood. If people fail thereafter to accept it, they will be overwhelmed by the very misfortunes against which that Prophet had warned.
Ayah 6:68

وَ اِذَا رَاَیْتَ الَّذِیْنَ یَخُوْضُوْنَ فِیْۤ اٰیٰتِنَا فَاَعْرِضْ عَنْهُمْ حَتّٰى یَخُوْضُوْا فِیْ حَدِیْثٍ غَیْرِهٖ١ؕ وَ اِمَّا یُنْسِیَنَّكَ الشَّیْطٰنُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرٰى مَعَ الْقَوْمِ الظّٰلِمِیْنَ Open ayah 6:68 in the Quran reader

When you see those who are engaged in blasphemy against Our signs, turn away from them until they begin to talk of other things; and should Satan ever cause you to forget, 44 then do not remain, after recollection, in the company of those wrong-doing people.

44. In case the Muslims fail to remember this directive and mistakenly continue to remain in the company of those who were indulging in making fun of their faith, they should withdraw from such company as soon as they remember this directive.
Ayahs 6:69–72

وَ مَا عَلَى الَّذِیْنَ یَتَّقُوْنَ مِنْ حِسَابِهِمْ مِّنْ شَیْءٍ وَّ لٰكِنْ ذِكْرٰى لَعَلَّهُمْ یَتَّقُوْنَ Open ayah 6:69 in the Quran reader

For those who are God-fearing are by no means accountable for the others except that it is their duty to adinonish them; maybe then, they will shun evil. 45

وَ ذَرِ الَّذِیْنَ اتَّخَذُوْا دِیْنَهُمْ لَعِبًا وَّ لَهْوًا وَّ غَرَّتْهُمُ الْحَیٰوةُ الدُّنْیَا وَ ذَكِّرْ بِهٖۤ اَنْ تُبْسَلَ نَفْسٌۢ بِمَا كَسَبَتْ١ۖۗ لَیْسَ لَهَا مِنْ دُوْنِ اللّٰهِ وَلِیٌّ وَّ لَا شَفِیْعٌ١ۚ وَ اِنْ تَعْدِلْ كُلَّ عَدْلٍ لَّا یُؤْخَذْ مِنْهَا١ؕ اُولٰٓئِكَ الَّذِیْنَ اُبْسِلُوْا بِمَا كَسَبُوْا١ۚ لَهُمْ شَرَابٌ مِّنْ حَمِیْمٍ وَّ عَذَابٌ اَلِیْمٌۢ بِمَا كَانُوْا یَكْفُرُوْنَ۠ Open ayah 6:70 in the Quran reader

Leave alone those who have made a sport and a pastime of their religion and whom the life of the world has beguiled. But continue to admonish them (with the Qur'an) lest a man should be caught for what he has himself earned for there shall neither be any protector nor intercessor apart from Allah; and though he may offer any conceivable ransom it shall not be accepted from him, for such people have been caught for the deeds that they have themselves earned. Boiling water to drink and a painful chastisement to suffer for their unbelief is what awaits them.

قُلْ اَنَدْعُوْا مِنْ دُوْنِ اللّٰهِ مَا لَا یَنْفَعُنَا وَ لَا یَضُرُّنَا وَ نُرَدُّ عَلٰۤى اَعْقَابِنَا بَعْدَ اِذْ هَدٰىنَا اللّٰهُ كَالَّذِی اسْتَهْوَتْهُ الشَّیٰطِیْنُ فِی الْاَرْضِ حَیْرَانَ١۪ لَهٗۤ اَصْحٰبٌ یَّدْعُوْنَهٗۤ اِلَى الْهُدَى ائْتِنَا١ؕ قُلْ اِنَّ هُدَى اللّٰهِ هُوَ الْهُدٰى١ؕ وَ اُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعٰلَمِیْنَۙ Open ayah 6:71 in the Quran reader

Ask them (0 Muharnmad!): "Shall we invoke, apart from Allah, something that can neither benefit nor harm us, and thus be turned back on our heels after Allah has guided us? Like the one whom the evil ones have lured into bewilderment in the earth, even though he has friends who call him to true guidance saying: "Come to us." Say: "Surely Allah's guidance is the only true guidance, and we have been commanded to submit ourselves to the Lord of the entire universe,

وَ اَنْ اَقِیْمُوا الصَّلٰوةَ وَ اتَّقُوْهُ١ؕ وَ هُوَ الَّذِیْۤ اِلَیْهِ تُحْشَرُوْنَ Open ayah 6:72 in the Quran reader

and to establish Prayer, and to have fear of Him. It is to Him that all of you shall be gathered.

45. Those who avoid disobedience to God will not be held responsible for the errors of those who disobey. This being the case, the former have no justification for taking it upon themselves to persuade the latter to obedience or to consider themselves obliged to answer all their questions, however absurd and flimsy, until the Truth is forced down their throats. Their duty is merely to admonish and place the Truth before those whom they find stumbling about in error. If there is no response to this call except remonstration and obstinate argument they are under no obligation to waste their time and energy on them. They should rather devote their time and energy to instructing and admonishing those who have an urge to seek out the Truth.
Ayah 6:73

وَ هُوَ الَّذِیْ خَلَقَ السَّمٰوٰتِ وَ الْاَرْضَ بِالْحَقِّ١ؕ وَ یَوْمَ یَقُوْلُ كُنْ فَیَكُوْنُ١ؕ۬ قَوْلُهُ الْحَقُّ١ؕ وَ لَهُ الْمُلْكُ یَوْمَ یُنْفَخُ فِی الصُّوْرِ١ؕ عٰلِمُ الْغَیْبِ وَ الشَّهَادَةِ١ؕ وَ هُوَ الْحَكِیْمُ الْخَبِیْرُ Open ayah 6:73 in the Quran reader

And He it is Who has created the heavens and the earth in truth; 46 and the very day He will say: "Be!" (resurrection) there will be. His word is the Truth and His will be the dominion 47 on the day when the-Trumpet is blown.48 He knows all that lies beyond the reach of human perception as well as all that is visible to man; 49 He is the All-Wise, the All-Aware.'

46. It has been asserted again and again in the Qur'an that God created the heavens and the earth 'in truth'. This covers a wide range of meanings: First, that the heavens and the earth have not been created just for the fun of it. This existence is not a theatrical play. This world is not a child's toy with which to amuse oneself as long as one wishes before crushing it to bits and throwing it away. Creation is rather an act of great seriousness. A great objective motivates it, and a wise purpose underlies it. Hence, after the lapse of a certain stage it is necessary for the Creator to take full account of the work that has been done and to use those results as the basis for the next stage. This is stated at various places in the Qur'an in the following manner: Our Lord, You did not create this in vain (Surah Al 'Imran 3:191). And We did not create the heavens and the earth and whatever lies in between them playfully (Surah Al-Anbiya' 21:16). And did you think that We created you out of play and that you will not be brought back to Us? (Surah al-Mu'minun 23:115). Second, it means that God has created this entire system of the universe on solid foundations of truth. The whole of the universe is based on justice, wisdom and truth. Hence, there is no scope in thesystem for falsehood to take root and prosper. The phenomenon of the prosperity of falsehood which we observe, is to be ascribed to the will of God, Who grants the followers of falsehood the opportunity, if they so wish, to expend their efforts in promoting unrighteousness, injustice and untruth. In the end, however, the earth wfll throw up all the seeds of untruth that have been sown, and in the final reckoning every follower of falsehood will see that the efforts he devoted to cultivating and watering this pernicious tree have all gone to waste. Third, it means that God has founded the universe on the basis of right, and it is on the ground of being its Creator that He governs it. His command in the universe is supreme since He alone has the right to govern it, the universe being nothing but His creation. If anyone else's commands seem to be carried out in this world, this should not cause any misunderstanding. For in reality the will of no one prevails, and cannot prevail in the universe, for no one has any right to enforce his will. 47. This does not mean that the present dominion is not His. The purpose of this statement is rather to stress that when the veil which keeps things covered during the present phase of existence is lifted and the Truth becomes fully manifest, it will become quite clear that all those who seemed or were considered to possess power and authority are absolutely powerless, and that the true dominion belongs to the One True God Who created the universe. 48. In what manner the Trumpet will be blown is difficult for us to grasp.What we know through the Qur'an is that on the Day of Judgement the Trumpet will be blown on God's command, whereupon all will die. Then after an indefinite period of time - a period that is known to God alone - the second Trumpet will be blown, whereupon all people of all epochs will be resurrected and will find themselves on the Plane of the Congregation. Thus, when the first Trumpet is blown the entire order of the universe will be disrupted, while on the blowing of the second Trumpet a fresh order will be established, in a new form and with a new set of laws governing it. 49. Ghayb signifies all that is hidden from, and is beyond the ken of man's knowledge. Shahadah, as opposed to ghayb, signifies that which is manifest and thus can be known to man.
Ayah 6:74

وَ اِذْ قَالَ اِبْرٰهِیْمُ لِاَبِیْهِ اٰزَرَ اَتَتَّخِذُ اَصْنَامًا اٰلِهَةً١ۚ اِنِّیْۤ اَرٰىكَ وَ قَوْمَكَ فِیْ ضَلٰلٍ مُّبِیْنٍ Open ayah 6:74 in the Quran reader

And recall when Abraham said to his father, Azar: 'Do you take idols for gods? 50 I see you and your people in obvious error.'

50. The incident relating to Abraham (peace be on him) is adduced in order to confirm and reinforce the view that just as Muhammad (peace he on him) and his Companions - thanks to the guidance vouchsafed by God - had denounced polytheism and had turned away from all false gods, bowing their heads in obedience to the One True Lord of the universe, so had been done by Abraham in his time. In the same way as ignorant people were then opposing the Prophet Muhammad (peace be on him) and those who believed in him, Abraham, too, had been opposed in his day by the people among whom he lived. Furthermore, the answer Abraham gave to his people in the past can also be given by Muhammad (peace be on him) and his followers, for he was on the same path as Noah, Abraham and the other Prophets who had descended from Abraham. Those who had refused to follow the Prophet (peace be on him) should therefore take note that they had deviated from the way of the Prophets and were lost in error. At this point it should also be noted that Abraham was generally acknowledged by the Arabs to be their patriarch and their original religious leader. The Quraysh, in particular, were proud of their devotion to Abraham, of being his progeny and of being servants to the shrine built by him. Hence, the mention of Abraham's doctrine of monotheism, of his denunciation of polytheism and his remonstration with his polytheistic people, amounted to demolishing the very basis on which the Quraysh had prided themselves. It also amounted to destroying the confidence of the people of Arabia in their polytheistic religion. This also proved to them that the Muslims stood in the shoes of Abraham himself, whereas their own position was that of an ignorant nation which had remonstrated with Abraham out of ignorance and folly.
Ayahs 6:75–77

وَ كَذٰلِكَ نُرِیْۤ اِبْرٰهِیْمَ مَلَكُوْتَ السَّمٰوٰتِ وَ الْاَرْضِ وَ لِیَكُوْنَ مِنَ الْمُوْقِنِیْنَ Open ayah 6:75 in the Quran reader

And thus We showed Abraham the kingdom of the heavens and the earth, 51 so that he might become one of those who have sure faith. 52.

فَلَمَّا جَنَّ عَلَیْهِ الَّیْلُ رَاٰ كَوْكَبًا١ۚ قَالَ هٰذَا رَبِّیْ١ۚ فَلَمَّاۤ اَفَلَ قَالَ لَاۤ اُحِبُّ الْاٰفِلِیْنَ Open ayah 6:76 in the Quran reader

Then, when the night outspread over him, he beheld a star, and said: 'This is my Lord.' But when it went down, he said: 'I do not love the things that go down.'

فَلَمَّا رَاَ الْقَمَرَ بَازِغًا قَالَ هٰذَا رَبِّیْ١ۚ فَلَمَّاۤ اَفَلَ قَالَ لَئِنْ لَّمْ یَهْدِنِیْ رَبِّیْ لَاَكُوْنَنَّ مِنَ الْقَوْمِ الضَّآلِّیْنَ Open ayah 6:77 in the Quran reader

Then, when he beheld the moon rising, he said: 'This is my Lord!' But when it went down, he said: 'Were that my Lord did not guide me, I surely would have become among the people who have gone astray.'

51. The adversaries are told that they can observe God's signs in the phenomena of the universe, just as Abraham could. The difference is that they see nothing, as if they were blind, whereas Abraham saw with open eyes. The sun, moon and stars which rise and set before their eyes day after day and night after night witness them as misguided at their setting as at their rising. Yet the same signs were observed by the perceptive Abraham, and the physical phenomena helped him arrive at the Truth. 52. To obtain a full understanding of this section, as well as of those verses which mention the dispute between Abraham and his people, it is necessary to cast a glance at the religious and cultural condition of the latter. Thanks to recent archaeological discoveries, not only has the, city where Abraham is said to have been born been located, but a good deal of information is also available about the condition of the people of that area during the Abrahamic period. We reproduce below a summary of the conclusions which Sir Leonard Wooley arrived at as a result of the researches embodied in his work, Abraham (London, 1935). It is estimated that around 2100 B.C., which is now generally accepted by scholars as the time of the advent of Abraham, the population of the city of Ur was at least two hundred and fifty thousand, maybe even five hundred thousand. The city was a large industrial and commercial metropolis. Merchandise was brought to Ur from places as far away as Palmir and Nilgiri in one direction, and in the other it had developed trade relations with Anatolia. The state, of which this city was the capital, extended a little beyond the boundaries of modern Iraq in the north, and exceeded its present borders further to the west. The great majority of the population were traders and craftsmen. The inscriptions of that period, which have been discovered in the course of archaeological research, make it clear that those people had a purely materialistic outlook on life. Their greatest concern was to earn the maximum amount of wealth and enjoy the highest degree of comfort and luxury. Interest was rampant among them and their devotion to money-making seemed all-absorbing. They looked at one another with suspicion and often resorted to litigation. In their prayers to their gods, too, they generally asked for longer life, prosperity and greater commercial success, rather than for spiritual growth, God's pardon and reward in the Hereafter. The population comprised three classes of people: (1) amelu, the priests, the government and military officers; (2) mushkinu, the craftsmen and farmers; and (3) the slaves. The people of the first class mentioned, i.e. amelu, enjoyed special privileges. In both criminaI and civil matters, their rights were greater than those of the others, and their lives and property were deemed to be of higher value. It was in such a city and in such a society that Abraham first saw the light of day. Whatever information we possess with regard to him and his family through the Talmud shows that he belonged to the amelu class and that his father was the highest functionary of the state. See also Towards Understanding the Qur'an, vol. 1, (Surah 2, n.290). In the inscriptions of Ur there are references to about five thousand deities. Each city had its own deity. Each city had a chief deity which it considered its chief protector and, therefore, that deity was considered worthy of greater reverence than all the others. 'The chief deity of Ur was Nannar (the moon god), and it is for this reason that the city later became known as Kamarina. The other major city was Larsa, which replaced Ur as the capital of the kingdom. Its chief deity was Shamash (the sun god). Under these major deities there was a myriad of minor deities which had generally been chosen from among the heavenly bodies - stars and planets. People considered them responsible for granting their innumerable minor prayers. Idols had been carved in the image of these celestial and terrestrial gods and goddesses and were made objects of ritual worship. Qamar is the Arabic word for 'moon'- Ed. The idol of Nannar had been placed in a magnificent building on the top of the highest hill. Close to it was the temple of Nin-Gal, the wife of Nannar. The temple of Nannar resembled a royal palace. Every night a female worshipper went to its bedroom, adorned as a bride. A great number of women had been consecrated in the name of this deity and their position was virtually that of religious prostitutes. The woman who would sacrifice her virginity for the sake of her 'god' was held in great esteem. For a woman to give herself to some unrelated person 'for the sake of God' was considered a means to salvation. Needless to say, it was generally the priests who made most use of this institution. Nannar was not merely a deity, but the biggest landlord, the biggest trader, the biggest industrialist and the most powerful ruler. Many orchards, buildings and huge estates had been consecrated to his temple. In addition to this, cereals, milk, gold, cloth, etc., were brought as offerings to the temple by peasants, landlords and merchants, and there was a large staff in the temple to receive the offerings. Many a factory had been established on behalf of the temple. Large-scale trading was also carried out on its behalf. All these activities were conducted by the priests in the name of the deity. Moreover, the country's main court was also located in the temple. The priests functioned as judges and their judgements were equated with those of God. The authority of the royal family was derived from Nannar. The concept was that Nannar was the true sovereign and that the ruler of the country governed merely on his behalf. Because of this relationship, the king himself was raised to the rank of a deity and was worshipped. The founder of the dynasty which ruled over Ur at the time of Abraham was Ur-Nammu. In 2300 B.C. he had established an extensive kingdom, stretching from Susa in the east to Lebanon in the west. Hence the dynasty acquired the name 'Nammu', which became Nimrud in Arabic. After the emigration of Abraham, both the ruling dynasty and the nation of Ur were subjected to a succession of disasters. Firstly, the Elamites sacked Ur and captured Nimrud along with the idols of Nannar. Later on, an Elamite state was established in Larsa which governed Ur as well. Later still, Babylon prospered under a dynasty of Arabian origin and both Larsa and Ur came under its hegemony. These disasters shook the people of Ur's faith in Nannar, for he had failed to protect them. It is difficult to say much, with certainty, about the extent of the subsequent impact of the teachings of Abraham on these people. The laws which were codified by the Babylonian King Hammurabi in 1910 B.C. show the impress of the prophetic influence, whether direct or indirect. An inscription of this code was discovered in 1902 by a French archaeologist and its English translation by C. H. W. John was published in 1903 under the title The Oldest Code of Law. Many articles of this code, both fundamental principles and substantive laws, bear some resemblance to the Mosaic Law. If the conclusions of these archaeological researchers are correct, it becomes quite evident that polytheism did not consist merely of a set of religious beliefs and polytheistic rites, it rather provided the foundation on which the entire order of economic, cultural, political and social life rested. Likewise, the monotheistic mission which was undertaken by Abraham was not merely directed against the practice of idol-worship. It had far wider implications, so much so that it affected the position of the royal family both as rulers and deities. It also affected the social, economic and, political status and interests of the priestly class, and the aristocracy in general, and in fact the entire fabric of the social life of the kingdom. To accept the teaching of Abraham meant that the entire edifice of the existing society should be pulled down and raised anew on the basis of belief in the One God. Hence, as soon as Abraham launched his mission, ordinary people as well as the privileged classes, ordinary devotees as well as Nimrud. rose at once to oppose and suppress it.
Ayahs 6:78–79

فَلَمَّا رَاَ الشَّمْسَ بَازِغَةً قَالَ هٰذَا رَبِّیْ هٰذَاۤ اَكْبَرُ١ۚ فَلَمَّاۤ اَفَلَتْ قَالَ یٰقَوْمِ اِنِّیْ بَرِیْٓءٌ مِّمَّا تُشْرِكُوْنَ Open ayah 6:78 in the Quran reader

Then when he beheld the sun rising, he said: 'This is my Lord. This is the greatest of all.' Then, when it went down, he said: 'O my people! Most certainly I am quit of those whom you associate with Allah in His divinity. 53

اِنِّیْ وَجَّهْتُ وَجْهِیَ لِلَّذِیْ فَطَرَ السَّمٰوٰتِ وَ الْاَرْضَ حَنِیْفًا وَّ مَاۤ اَنَا مِنَ الْمُشْرِكِیْنَۚ Open ayah 6:79 in the Quran reader

Behold, I have turned my face in exclusive devotion to the One Who originated the heavens and the earth, and I am certainly not one of those who associate others with Allah in His divinity.'

53. Here some light is thrown on the mental experience through which Abraham passed in the beginning and which led him to an understanding of the Truth before prophethood was bestowed on him. This experience shows how a right-thinking and sound-hearted man, who had opened his eyes in a purely polytheistic environment and had received no instruction in monotheism, was ultimately led to discover the Truth by careful observation of, and serious reflection on the phenomena of the universe. The account of the conditions prevailing among the people of Abraham shows that when he began to think seriously the scene was dominated by the worship of the heavenly bodies - the moon, the sun and the stars. It was natural, therefore, that when Abraham began his quest for the Truth, he should have been faced with the question: Is it possible that any of these - the sun, the moon and the stars - is God? He concentrated his reflection on this central question and by observing that all the gods of his nation were bound by a rigid law under which they moved about like slaves, he concluded that those so-called gods were not possessed of even a shadow of the power of the One True Lord, Who alone had created them all and had yoked them to serve His will. The Qur'anic passage describing Abraham's reactions on observing first a star, then the moon, and finally the sun, has puzzled some readers because the words seem to suggest that Abraham had never before witnessed these common phenomena. This misconception has made the whole narration such a riddle for some scholars that they could only solve it by inventing the strange anecdote that Abraham was born and grew to maturity in a cave and was thus deprived of the opportunity to observe the heavenly bodies. What is said, however, is so plain that one need not fall back on any such incident in order to comprehend it. It is well known, for instance, that when Newton saw an apple fall from a tree in his orchard this incident instantly raised in his mind the question: Why do things always fall to the ground? As a result of his reflection on this question he arrived at his theory of gravity. On reading this incident one might wonder if Newton had never before seen anything fall to the ground! Obviously, he must have seen things fall. For what reason, then, should the failing of an apple cause in his mind a reaction quite different irom those caused by hundreds of earlier observations of similar things failing? The answer is that a reflecting mind does not react uniformly to similar observations. A man may observe something over and over again without this observation creating any stir in his mind, but then there comes a moment when suddenly the same observation agitates his mind and his mental faculty begins to work in a different direction. It may also happen that while a man's mind is wrestling with a problem, he encounters something which is otherwise quite ordinary but which suddenly seems to provide the key. Something to this effect happened with Abraham. Certainly, he was as familiar as anyone else with nightfall and the ensuing daybreak. The sun, the moon and the stars had all risen before his eyes in the past and had then disappeared from sight. But on one particular day his observation of a star was to stimulate his thinking in a certain direction and to lead him in the end to perceive the truth of God's Oneness. It is possible that Abraham's mind was already engrossed in reflecting on whether, and if so to what extent, the beliefs which served as the foundation of the entire life-system of his people embodied the Truth. when he spotted a star which provided him with the initial key to the solution of the problem. It is also possible that the observation of a particular star first set him thinking about the problem. Another question that arises is whether Abraham's statements about the star, the moon and the sun show that he lapsed into polytheism temporarily. The answer must be that, while a seeker after the Truth may pause on the way to his goal, what really matters is his direction and the end-point of his journey rather than the intermediary stages. These stages are inevitable for every seeker of the Truth. A man stops at them to inquire and question rather than to pronounce his final judgement. During these stages of the quest a man may seem to express the opinion: 'That is so', but what he is really doing is asking himself the question: 'Is it really so?' When serious investigation leads to a negative answer, he proceeds further and continues the quest. Hence, it would be wrong to think of such a seeker having temporarily fallen victim to polytheism and unbelief whenever he paused at an intermediary stage for critical reflection.