Al-Quran Surah 6. Al-An'am, Ayah 52

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وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ


Asad : Hence, repulse not [any of] those who at morn and evening invoke their Sustainer, seeking His countenance.41 Thou art in no wise accountable for them - iust as they are in no wise accountable for thee42 - and thou hast therefore no right to repulse them: for then thou wouldst be among the evildoers.43
Khattab :

˹O Prophet!˺ Do not dismiss those ˹poor believers˺ who invoke their Lord morning and evening, seeking His pleasure.1 You are not accountable for them whatsoever, nor are they accountable for you. So do not dismiss them, or you will be one of the wrongdoers.

Malik : Do not drive away those (poor people like Bilal, Ammar and Suhaib) who call on their Rabb morning and evening, seeking only to gain His favor. You are in no way accountable for their deeds nor they are in any way accountable for yours. So if you drive them away you shall be counted among the wrongdoers.
Pickthall : Repel not those who call upon their Lord at morn and evening, seeking His countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst repel them and be of the wrong-doers.
Yusuf Ali : Send not away those who call on their Lord morning and evening seeking His Face. Naught have they to gain from thee and naught hast thou to gain from them that thou shouldst turn them away and thus be (one) of the unjust. 870 871
Transliteration : Wala tatrudi allatheena yadAAoona rabbahum bialghadati waalAAashiyyi yureedoona wajhahu ma AAalayka min hisabihim min shayin wama min hisabika AAalayhim min shayin fatatrudahum fatakoona mina alththalimeena
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Asad   
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Asad 41 According to Traditions, this and the next verse were revealed when, several years before the Muslims' exodus to Medina, some of the pagan chieftains at Mecca expressed their willingness to consider accepting Islam on the condition that the Prophet would dissociate himself from the former slaves and other "lowly" persons among his followers - a demand which the Prophet, of course, rejected. This historical reference does not, however, provide a full explanation of the above passage. In accordance with the Qur'anic method, allusions to historical events - whether relating to contemporary occurrences or to earlier times - are always made with a view to expressing ethical teachings of a permanent nature; and the passage under consideration is no exception in this respect. As the wording shows, it relates not to "lowly" followers of Islam but to people who, while not being Muslims in the current sense of this word, believe in God and are always ("at morn and evening") "seeking His countenance" (i.e., His grace and acceptance): and thus, verses {52-53} connect logically with verse {51}. Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Qur'an: they are enjoined not to repulse anyone who believes in God - even though his beliefs may not fully answer to the demands of the Qur'an - but, on the contrary, to try to help him by means of a patient explanation of the Qur'anic teachings.
Asad   
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Asad 42 I.e., for whatever in their beliefs or actions does not coincide with the teachings of the Qur'an, and vice-versa. In other words, all are accountable to God alone.
Asad   
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Asad 43 Lit., "so that thou shouldst repulse them and thus be of the evildoers".

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Yusuf Ali   
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Yusuf Ali 870 Face: wajh: see ii. 112 and n. 114. "Face" is used for God's Grace or presence, the highest aim of spiritual aspiration.
Yusuf Ali   
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Yusuf Ali 871 Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after God. From a worldly point of view they had nothing to gain from Muhammad as he was himself poor and he had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over wordly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no reponsibility for the Preacher.
   
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29093

 lit., seeking His Face.

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