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Surah 6. Al-An'am

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6:151
قُلْ تَعَالَوْا۟ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًا ۖ وَلَا تَقْتُلُوٓا۟ أَوْلَـٰدَكُم مِّنْ إِمْلَـٰقٍ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا۟ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَعْقِلُونَ Qul taAA a law atlu m a h arrama rabbukum AAalaykum all a tushrikoo bihi shayan wabi a lw a lidayni i h s a nan wal a taqtuloo awl a dakum min iml a qin na h nu narzuqukum waiyy a hum wal a taqraboo alfaw ah isha m a th ahara minh a wam a ba t ana wal a taqtuloo a l nnafsa allatee h arrama All a hu ill a bi a l h aqqi tha likum wa ssa kum bihi laAAallakum taAAqiloon a
Say: "Come, let me convey unto you what God has [really] forbidden to you: "Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against but, rather,] do good unto your parents;146 and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them;147 and do not commit any shameful deeds, be they open or secret; and do not take any human being's life - [the life] which God has declared to be sacred - otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason;148
  - Mohammad Asad

In the consensus of all the commentators, the phrase interpolated by me between brackets is clearly implied in the above commandment, since it is mentioned among the things which God has forbidden - and being good towards one's parents is not only not forbidden but, on the contrary, enjoined over and over in the Qur'an.

This may possibly refer to abortions dictated by economic considerations.

Sc., "and not resort to brute force whenever your private interests are involved". The expression "otherwise than in [the pursuit of] justice" refers to the execution of a legal punishment or to killing in a just - that is, defensive - war, or to individual, legitimate self-defence.

O Muhammad, say: "Come, I will recite what your Rabb has forbidden to you: not to commit shirk with Him, to be kind to your parents, not to kill your children making the excuse of inability to support them - We provide sustenance for you and for them - not to commit shameful deeds whether open or secret, not to kill any soul forbidden by Allah except for the requirements of justice. These are the things which He enjoined you so that you may learn wisdom.
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Come! Let me recite to you what your Lord has forbidden to you: do not associate others with Him 'in worship'. 'Do not fail to' honour your parents. Do not kill your children for fear of poverty. We provide for you and for them. Do not come near indecencies, openly or secretly. Do not take a 'human' life- made sacred by Allah- except with 'legal' right.1 This is what He has commanded you, so perhaps you will understand.
  - Mustafa Khattab

 For example, in retaliation for intentional killing through legal channels.

Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: that ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury--We provide for you and for them--and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath commanded you, in order that ye may discern.
  - Marmaduke Pickthall
Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not nigh to shameful deeds whether open or secret; take not life which Allah hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom. 976 977
  - Abdullah Yusuf Ali

Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All these things are conformable to our own interests, and therefore true wisdom from our own point of view.

For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right, truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962 to vi. 138.

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6:152
وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ ۖ وَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَٱعْدِلُوا۟ وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ ٱللَّهِ أَوْفُوا۟ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَذَكَّرُونَ Wal a taqraboo m a la alyateemi ill a bi a llatee hiya a h sanu h att a yablugha ashuddahu waawfoo alkayla wa a lmeez a na bi a lqis t i l a nukallifu nafsan ill a wusAAah a wai tha qultum fa i AAdiloo walaw k a na tha qurb a wabiAAahdi All a hi awfoo tha likum wa ssa kum bihi laAAallakum ta th akkaroon a
and do not touch the substance of an orphan - save to improve it - before he comes of age."149 And [in all your dealings] give full measure and weight,150 with equity: [however,] We do not burden any human being with more than he is well able to bear;151 and when you voice an opinion, be just, even though it be [against] one near of kin.152 And [always] observe your bond with God:153 this has He enjoined upon you, so that you might keep it in mind.
  - Mohammad Asad

I.e., after the orphan in one's charge has come of age, the former guardian may "touch" his property, legally, by borrowing from it or otherwise utilizing it with the owner's consent. The phrase rendered by me as "save to improve it" reads, literally, "in a manner that is best", which implies the intent of bettering it.

This refers metonymically to all dealings between men and not only to commercial transactions: hence my interpolation of "in all your dealings".

The meaning is that God does not expect man to behave with "mathematical" equity - which, in view of the many intangible factors involved, is rarely attainable in human dealings - but expects him to do his best towards achieving this ideal.

According to Razi, the phrase "when you voice an opinion" (lit., "when you speak") applies to expressing an opinion on any subject, whether it concerns one personally or not; but the subsequent reference to one's "near of kin" makes it probable that the above injunction relates, in particular, to the giving of evidence in cases under dispute.

See surah {2}, note [19].

Furthermore, not to go near the property of an orphan except in the best way (to improve it). Until he attains maturity, give full measure and just weight - We never charge a soul with more than it can bear. Whenever you speak, be just, even if it affects your own relatives, and fulfill your covenant with Allah. These are the things which He has enjoined on you so that you may be mindful.
  - Muhammad Farooq-i-Azam Malik
And do not come near the wealth of the orphan- unless intending to enhance it- until they attain maturity. Give full measure and weigh with justice. We never require of any soul more than what it can afford. Whenever you speak,1 maintain justice- even regarding a close relative. And fulfil your covenant with Allah. This is what He has commanded you, so perhaps you will be mindful.
  - Mustafa Khattab

 i.e., when you testify or judge.

And approach not the wealth of the orphan save with that which is better; till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.
  - Marmaduke Pickthall
And come not nigh to the orphan's property except to improve it until he attain the age of full strength; give measure and weight with (full) justice; no burden do We place on any soul but that which it can bear; whenever ye speak speak justly even if a near relative is concerned; and fulfil the Covenant of Allah: thus doth He command you that ye may remember. 978
  - Abdullah Yusuf Ali

Cf. v. 1, and n. 682.

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6:153
وَأَنَّ هَـٰذَا صِرَٰطِى مُسْتَقِيمًا فَٱتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا۟ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِۦ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَتَّقُونَ Waanna h atha s ir at ee mustaqeeman fa i ttabiAAoohu wal a tattabiAAoo a l ssubula fatafarraqa bikum AAan sabeelihi tha likum wa ssa kum bihi laAAallakum tattaqoon a
And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate154 from His way. [All] this has He enjoined upon you, so that you might remain conscious of Him.
  - Mohammad Asad

Lit., "to become scattered".

He has also said: Verily this is My way, the Right Way; therefore follow it and do not follow other ways, for they will lead you away from Him. This is what He enjoined on you so that you may guard yourselves against evil.
  - Muhammad Farooq-i-Azam Malik
Indeed, that is My Path- perfectly straight. So follow it and do not follow other ways, for they will lead you away from His Way. This is what He has commanded you, so perhaps you will be conscious 'of Allah'.'
  - Mustafa Khattab
And (He commandeth you, saying) : This is My straight path, so follow it Follow not other ways, lest ye be parted from His way: This hath He ordained for you, that ye may ward off (evil).
  - Marmaduke Pickthall
Verily this is My Way leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you that ye may be righteous. 979
  - Abdullah Yusuf Ali

Note againe the triple refrain with variations, in vi. 151, 152, and 153. In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom." In verse 152, we have to deal justly and rightly with others; we are apt to think too much of ourselves and forget others: "Thus doth He command you, that ye may remember." In verse 153 our attention is called to the Straight Way, the Way of God, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous."

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6:154
ثُمَّ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحْسَنَ وَتَفْصِيلًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ Thumma a tayn a moos a alkit a ba tam a man AAal a alla th ee a h sana wataf s eelan likulli shayin wahudan wara h matan laAAallahum biliq a i rabbihim yuminoon a
AND ONCE AGAIN:155 We vouchsafed the divine writ unto Moses in fulfilment [of Our favour] upon those who persevered in doing good, clearly spelling out everything,156 and [thus providing] guidance and grace, so that they might have faith in the [final] meeting with their Sustainer.
  - Mohammad Asad

See note [31] on the last paragraph of verse {38} of this surah. In this instance, the stress implied in the use of thumma seems to point to verse {91} of this surah.

I.e., everything that they needed by way of laws and injunctions appropriate to their time and the stage of their development (Razi). See in this connection the phrase, "Unto every one of you have We appointed a [different] law and way of life", occurring in 5:48 , and the corresponding note [66].

Moreover, He said, We gave Musa (Moses) the Book to complete Our favor on those who would do good to others; it contained details of all things, and was a guide and a mercy, so that they should believe in the ultimate meeting with their Rabb."
  - Muhammad Farooq-i-Azam Malik
Additionally, We gave Moses the Scripture, completing the favour upon those who do good, detailing everything, and as a guide and a mercy, so perhaps they would be certain of the meeting with their Lord.
  - Mustafa Khattab
Again, We gave the Scripture unto Moses, complete for him who would do good, an explanation of all things, a guidance and a mercy, that they might believe in the meeting with their Lord.
  - Marmaduke Pickthall
Moreover We gave Moses the Book completing (Our favor) to those who would do right and explaining all things in detail and a guide and a mercy that they might believe in the meeting with their Lord. 980
  - Abdullah Yusuf Ali

The revelation to Moses went into the details of people's lives, and thus served as a practical guide to the Jews and after them to the Christians. Admittedly the Message delivered by Christ dealt with general principles only and in no way with details. The message of Islam as in the Qur-an is the next complete guide in point of time after that of Moses.

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6:155
وَهَـٰذَا كِتَـٰبٌ أَنزَلْنَـٰهُ مُبَارَكٌ فَٱتَّبِعُوهُ وَٱتَّقُوا۟ لَعَلَّكُمْ تُرْحَمُونَ Wah atha kit a bun anzaln a hu mub a rakun fa i ttabiAAoohu wa i ttaqoo laAAallakum tur h amoon a
And this, too, is a divine writ which We have bestowed from on high, a blessed one: follow it, then, and be conscious of God, so that you might be graced with His mercy.
  - Mohammad Asad
We have revealed this Book, similar to the Book given to Musa, as a blessing; therefore, follow it and adopt a Godfearing attitude so that you may receive mercy.
  - Muhammad Farooq-i-Azam Malik
This is a blessed Book We have revealed. So follow it and be mindful 'of Allah', so you may be shown mercy.
  - Mustafa Khattab
And this is a blessed Scripture which We have revealed. So follow it and ward off (evil), that ye may find mercy.
  - Marmaduke Pickthall
And this is a Book which We have revealed as a blessing: so follow it and be righteous that ye may receive mercy:
  - Abdullah Yusuf Ali

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6:156
أَن تَقُولُوٓا۟ إِنَّمَآ أُنزِلَ ٱلْكِتَـٰبُ عَلَىٰ طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـٰفِلِينَ An taqooloo innam a onzila alkit a bu AAal a ta ifatayni min qablin a wain kunn a AAan dir a satihim lagh a fileen a
[It has been given to you] lest you say, "Only unto two groups of people, [both of them] before our time, has a divine writ been bestowed from on high157 - and we were indeed unaware of their teachings";
  - Mohammad Asad

I.e., to the Jews and the Christians, who were the only two communities known to the Arabs as possessing revealed scriptures.

Lest you say: "The Book was revealed only to two parties before us and we were unaware of what they read,"
  - Muhammad Farooq-i-Azam Malik
You 'pagans' can no longer say, 'Scriptures were only revealed to two groups before us and we were unaware of their teachings.'
  - Mustafa Khattab
Lest ye should say: The Scripture was revealed only to two sects before us, and we in truth were unaware of what they read;
  - Marmaduke Pickthall
Lest ye should say: "The Book was sent down to two peoples before us and for our part we remained unacquainted with all that they learned by assiduous study." 981
  - Abdullah Yusuf Ali

Because the diligent studies of the earlier People of the Book were in languages foreign to the new People of Islam, or because they were meant for circumstances different from those of the new world after Islam.

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6:157
أَوْ تَقُولُوا۟ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا ٱلْكِتَـٰبُ لَكُنَّآ أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَآءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِـَٔايَـٰتِ ٱللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِى ٱلَّذِينَ يَصْدِفُونَ عَنْ ءَايَـٰتِنَا سُوٓءَ ٱلْعَذَابِ بِمَا كَانُوا۟ يَصْدِفُونَ Aw taqooloo law ann a onzila AAalayn a alkit a bu lakunn a ahd a minhum faqad j a akum bayyinatun min rabbikum wahudan wara h matun faman a th lamu mimman ka thth aba bi a y a ti All a hi wa s adafa AAanh a sanajzee alla th eena ya s difoona AAan a y a tin a sooa alAAa tha bi bim a k a noo ya s difoon a
or lest you say, "If a divine writ had been bestowed from on high upon us, we would surely have followed its guidance better than they did."158 And so, a clear evidence of the truth has now come unto you from your Sustainer, and guidance, and grace. Who, then, could be more wicked than he who gives the lie to God's messages, and turns away from them in disdain? We shall requite those who turn away from Our messages in disdain with evil suffering for having thus turned away!
  - Mohammad Asad

Although this passage refers, in the first instance, to the Arabian contemporaries of the Prophet, its message is not restricted to them but relates to all people, at all times, who refuse to believe in revelation unless they themselves are its direct recipients.

or lest you say: "If the Book had been revealed to us, we could have followed its guidance better than them," a veritable sign has now come to you from your Rabb as a guidance and mercy. Who then is more unjust than the one who denies the revelations of Allah and turns away from them? Very soon those who turn away from Our revelations will face dreadful punishment for their aversion.
  - Muhammad Farooq-i-Azam Malik
Nor can you say, 'If only the Scriptures had been revealed to us, we would have been better guided than they.' Now there has come to you from your Lord a clear proof1- a guide and mercy. Who then does more wrong than those who deny Allah's revelations and turn away from them? We will reward those who turn away from Our revelations with a dreadful punishment for turning away.
  - Mustafa Khattab

 i.e., the Quran.

Or lest ye should say: If the Scripture had been revealed unto us, we surely had been better guided than are they. Now hath there come unto you a clear proof from your Lord, a guidance and a mercy; and who doeth greater wrong than he who denieth the revelations of Allah, and turneth away from them? We award unto those who turn away from Our revelations an evil doom because of their aversion.
  - Marmaduke Pickthall
Or lest ye should say: "If the Book had only been sent down to us we should have followed its guidance better than they." Now then hath come unto you a Clear (sign) from your Lord and a guide and a mercy: then who could do more wrong than one who rejecteth Allah's signs and turneth away therefrom? In good time shall We requite those who turn away from Our Signs with a dreadful penalty for their turning away. 982
  - Abdullah Yusuf Ali

The Qur-an and the life and the teaching of Muhammad the Apostle of God.

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6:158
هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَـٰٓئِكَةُ أَوْ يَأْتِىَ رَبُّكَ أَوْ يَأْتِىَ بَعْضُ ءَايَـٰتِ رَبِّكَ ۗ يَوْمَ يَأْتِى بَعْضُ ءَايَـٰتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَـٰنُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِىٓ إِيمَـٰنِهَا خَيْرًا ۗ قُلِ ٱنتَظِرُوٓا۟ إِنَّا مُنتَظِرُونَ Hal yan th uroona ill a an tatiyahumu almal a ikatu aw yatiya rabbuka aw yatiya baAA d u a y a ti rabbika yawma yatee baAA d u a y a ti rabbika l a yanfaAAu nafsan eem a nuh a lam takun a manat min qablu aw kasabat fee eem a nih a khayran quli inta th iroo inn a munta th iroon a
Do they, perchance, wait for the angels to appear unto them, or for thy Sustainer [Himself] to appear, or for some of thy Sustainer's [final] portents to appear?159 [But] on the Day when thy Sustainer's [final] portents do appear, believing will be of no avail to any human being who did not believe before, or who, while believing, did no good works.160 Say: "Wait, [then, for the Last Day, O unbelievers:] behold, we [believers] are waiting, too!"
  - Mohammad Asad

I.e., the signs announcing the Day of Judgment.

Lit., "or [did not] earn good in his faith": thus, faith without good works is here declared to be equivalent to having no faith at all (Zamakhshari).

Are they waiting for the angels or your Rabb to come down to them or are they waiting to be given a certain sign of your Rabb! On the Day when that certain sign of your Rabb appears, the belief will not profit that soul which did not believe before, or who, while professing to believe did not do good deeds. Say to them: "Wait if you will; we too are waiting."
  - Muhammad Farooq-i-Azam Malik
Are they awaiting the coming of the angels, or your Lord 'Himself', or some of your Lord's 'major' signs? On the Day your Lord's signs arrive, belief will not benefit those who did not believe earlier or those who did no good through their faith.1 Say, 'Keep waiting! We too are waiting.'
  - Mustafa Khattab

 This refers to disobedient believers who neither did any good nor repented before the time of their death or the arrival of the Day of Judgment. This is supported by authentic narrations from the Prophet (ﷺ).

Wait they, indeed, for nothing less than that the angels should come unto them, or thy Lord should come, or there should come one of the portents from thy Lord? In the day when one of the portents from they Lord cometh, its belief availeth naught a soul which theretofore believed not, nor in its belief earned good (by works). Say: Wait ye! Lo! We (too) are waiting.
  - Marmaduke Pickthall
Are they waiting to see if the angels come to them or thy Lord (Himself) or certain of the signs of thy Lord! the day that certain of the signs of thy Lord do come no good will it do to a soul to believe in them then if it believed not before nor earned righteousness through its Faith. Say: "Wait ye: we too are waiting." 983 984
  - Abdullah Yusuf Ali

There is no merit in faith in things that you are compelled to acknowledge when they actually happen. Faith is belief in things which you do not see with your own eyes but you understand with your spiritual sense: if your whole will consents to it, it results in deeds of righteousness, which are the evidence of your faith.

The waiting in the two cases is in quite different senses: the foolish man without faith is waiting for things which will not happen, and is surprised by the real things which do happen; the righteous man of faith is waiting for the fruits of righteousness, of which he has an assured hope; in a higher state of spiritual elevation, even the fruits have no personal meaning to him, for God is to him in all: vi. 162.

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6:159
إِنَّ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ ۚ إِنَّمَآ أَمْرُهُمْ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا۟ يَفْعَلُونَ Inna alla th eena farraqoo deenahum wak a noo shiyaAAan lasta minhum fee shayin innam a amruhum il a All a hi thumma yunabbiohum bim a k a noo yafAAaloon a
VERILY, as for those who have broken the unity of their faith and have become sects - thou hast nothing to do with them.161 Behold, their case rests with God: and in time He will make them understand what they were doing.
  - Mohammad Asad

A reference, primarily, to the Jews and the Christians, who have departed from the fundamental religious principles which they had originally shared in their entirety, and have gone different ways in respect of doctrine and ethics (cf. 3:105 ). Beyond this "primary" reference, however, the above verse connects logically with verse {153} above, "this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate from His way" - and thus relates prophetically to the followers of the Qur'an as well: in other words it expresses a condemnation of all sectarianism arising out of people's intolerant, mutually-exclusive claims to being "the only true exponents" of the Qur'anic teachings. Thus, when asked about the implications of this verse, the Prophet's Companion Abu Hurayrah is reported to have answered "It has been revealed with reference to this [our] community" (Tabari).

Surely those who divide the religion into sects and identify themselves as a sect, O Muhammad, you have nothing to do with them. Their case will be called to account by Allah Himself, He will inform them as to what they did.
  - Muhammad Farooq-i-Azam Malik
Indeed, you 'O Prophet' are not responsible whatsoever for those who have divided their faith and split into sects. Their judgment rests only with Allah. And He will inform them of what they used to do.
  - Mustafa Khattab
Lo! As for those who sunder their religion and become schismatics, no concern at all hast thou with them. Their case will go to Allah, who then will tell them what they used to do.
  - Marmaduke Pickthall
As for those who divide their religion and break up into sects thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did. 985
  - Abdullah Yusuf Ali

Divide their religion: farraqu: i.e., (1) make a distinction between one part of it and another, take the part which suits them and reject the rest; or (2) have religion one day of the week and the world the rest of the six days; or (3) keep "religion in its right place," as if it did not claim to govern the whole life; make a sharp distinction between the secular and the religious; or (4) show a sectarian bias, seek differences in views, so as to break up the unity of Islam.

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6:160
مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ عَشْرُ أَمْثَالِهَا ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجْزَىٰٓ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ Man j a a bi a l h asanati falahu AAashru amth a lih a waman j a a bi al ssayyi a ti fal a yujz a ill a mithlah a wahum l a yu th lamoon a
Whoever shall come [before God] with a good deed will gain ten times the like thereof; but whoever shall come with an evil deed will be requited with no more than the like thereof; and none shall be wronged.162
  - Mohammad Asad

Lit., "and they shall not be wronged". See in this connection the statement that God "has willed upon Himself the law of grace and mercy", occurring in verse {12} of this surah, and the corresponding note [10].

Whoever does one good deed, he will be given credit for ten similar good deeds, and whoever does one bad deed will be punished for only one, and no one will be treated unjustly.
  - Muhammad Farooq-i-Azam Malik
Whoever comes with a good deed will be rewarded tenfold. But whoever comes with a bad deed will be punished for only one. None will be wronged.
  - Mustafa Khattab
Whoso bringeth a good deed will receive tenfold the like thereof, while whoso bringeth an ill deed will be awarded but the like thereof; and they will not be wronged.
  - Marmaduke Pickthall
He that doeth good shall have ten times as much to his credit: he that doeth evil shall only be recompensed according to his evil. No wrong shall be done unto (any of) them. 986
  - Abdullah Yusuf Ali

God is just as well as generous. To the good the reward is multiplied ten times (i.e., far above the merits) on account of His generosity. To the evil, the punishment is no more than commensurate with their sin, and even so the door of mercy is always open to those who sincerely repent and show it by their conduct.

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6:161
قُلْ إِنَّنِى هَدَىٰنِى رَبِّىٓ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَٰهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ Qul innanee had a nee rabbee il a s ir at in mustaqeemin deenan qiyaman millata ibr a heema h aneefan wam a k a na mina almushrikeen a
SAY: "Behold, my Sustainer has guided me onto a straight way through an ever-true faith - the way of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside Him."
  - Mohammad Asad
O Muhammad, tell them: "As for me, surely my Rabb has guided me to the Right Way, the ever true Deen, the faith of Ibrahim (Abraham) the upright and he was not of the mushrikin."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Surely my Lord has guided me to the Straight Path, a perfect way, the faith of Abraham, the upright, who was not one of the polytheists.'
  - Mustafa Khattab
Say: Lo! As for me, my Lord hath guided me unto a straight path, a right religion, the community of Abraham, the upright, who was no idolater.
  - Marmaduke Pickthall
Say: "Verily my Lord hath guided me to a way that is straight a religion of right the path (trod) by Abraham the true in faith and he (certainly) joined not gods with Allah."
  - Abdullah Yusuf Ali

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6:162
قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ Qul inna s al a tee wanusukee wama h y a ya wamam a tee lill a hi rabbi alAA a lameen a
Say: "Behold, my prayer, and [all] my acts of worship, and my living and my dying are for God [alone], the Sustainer of all the worlds,
  - Mohammad Asad
Also declare: "Surely my Salah, my devotion, my life, and my death are all for Allah the Rabb of the Worlds.
  - Muhammad Farooq-i-Azam Malik
Say, 'Surely my prayer, my worship, my life, and my death are all for Allah- Lord of all worlds.
  - Mustafa Khattab
Say: Lo! my worship and, my sacrifice and my living and my dying are for Allah, Lord of the Worlds.
  - Marmaduke Pickthall
Say: "Truly my prayer and my service of sacrifice my life and my death are (all) for Allah the Cherisher of the Worlds:
  - Abdullah Yusuf Ali

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6:163
لَا شَرِيكَ لَهُۥ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا۠ أَوَّلُ ٱلْمُسْلِمِينَ L a shareeka lahu wabi tha lika omirtu waan a awwalu almuslimeen a
in whose divinity none has a share: for thus have I been bidden - and I shall [always] be foremost among those who surrender themselves unto Him."
  - Mohammad Asad
He has no peer; thus am I commanded and I am the first of the Muslims."
  - Muhammad Farooq-i-Azam Malik
He has no partner. So I am commanded, and so I am the first to submit.'
  - Mustafa Khattab
He hath no partner. This am I commanded, and I am first of those who surrender (unto Him).
  - Marmaduke Pickthall
No partner hath He: this am I commanded and I am the first of those who bow to His Will.
  - Abdullah Yusuf Ali

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6:164
قُلْ أَغَيْرَ ٱللَّهِ أَبْغِى رَبًّا وَهُوَ رَبُّ كُلِّ شَىْءٍ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ Qul aghayra All a hi abghee rabban wahuwa rabbu kulli shayin wal a taksibu kullu nafsin ill a AAalayh a wal a taziru w a ziratun wizra okhr a thumma il a rabbikum marjiAAukum fayunabbiokum bim a kuntum feehi takhtalifoon a
Say: "Am I, then, to seek a sustainer other than God, when He is the Sustainer of all things?" And whatever [wrong] any human being commits rests upon himself alone; and no bearer of burdens shall be made to bear another's burden.163 And, in time, unto your Sustainer you all must return: and then He will make you [truly] understand all that on which you were wont to differ.164
  - Mohammad Asad

This statement - which is also found in 17:15 , 35:18 , 39:7 and 53:38 - constitutes a categorical rejection of the Christian doctrines of "original sin" and "vicarious atonement". For the wider ethical implications of this statement, {see 53:38}, where it occurs for the first time in the chronological order of revelation.

See surah {2}, note [95].

Say: "Should I seek another Rabb besides Allah when He is the Rabb of everything?" Every soul will reap the fruits of its own deeds; no bearer of burdens shall bear the burden of another. Ultimately you will return to your Rabb, and He will resolve for you your disputes.
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Should I seek a lord other than Allah while He is the Lord of everything?' No one will reap except what they sow. No soul burdened with sin will bear the burden of another. Then to your Lord is your return, and He will inform you of your differences.
  - Mustafa Khattab
Say: Shall I seek another than Allah for Lord, when He is Lord of all things? Each soul earneth only on its own account, nor doth any laden bear another's load. Then unto your Lord is your return and He will tell you that wherein ye differed.
  - Marmaduke Pickthall
Say: "Shall I seek for (my) Cherisher other than Allah when He is the Cherisher of all things (that exist)?" Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear the burden of another. Your goal in the end is toward Allah: He will tell you the truth of the things wherein ye disputed. 987
  - Abdullah Yusuf Ali

The doctrine of personal responsiblility again. We are fully responsible for our acts ourselves: we cannot transfer the consequences to someone else. Nor can anyone vicariously atone for our sins. If people have honest doubts or differences about important questions of religion, they should not start futile disputes. All will be clear in the end. Our duty here is to maintain unity and discipline, and do the duty that comes to us.

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6:165
وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَـٰٓئِفَ ٱلْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَـٰتٍ لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌۢ Wahuwa alla th ee jaAAalakum khal a ifa alar d i warafaAAa baAA d akum fawqa baAA d in daraj a tin liyabluwakum fee m a a t a kum inna rabbaka sareeAAu alAAiq a bi wainnahu laghafoorun ra h eem un
For, He it is who has made you inherit the earth,165 and has raised some of you by degrees above others, so that He might try you by means of what He has bestowed upon you.166 Verily, thy Sustainer is swift in retribution: yet, behold, He is indeed much-forgiving, a dispenser of grace.
  - Mohammad Asad

See 2.30, and the corresponding note [22].

I.e., by way of character, strength, knowledge, social position, wealth, etc.

He is the One Who has made you the inheritors of the earth and raised some of you in ranks over others so that He may test you in what He has given you. Surely your Rabb is swift in retribution; yet He is also very Forgiving, Merciful."
  - Muhammad Farooq-i-Azam Malik
He is the One Who has placed you as successors on earth and elevated some of you in rank over others, so He may test you with what He has given you. Surely your Lord is swift in punishment, but He is certainly All-Forgiving, Most Merciful.
  - Mustafa Khattab
He it is who hath placed you as viceroys of the earth and hath exalted some of you in rank above others, that He may try you by (the test of) that which He hath given you. Lo! Thy Lord is swift in prosecution, and lo! He is Forgiving, Merciful.
  - Marmaduke Pickthall
It is He who hath made you (His) agents inheritors of the earth: He hath raised you in ranks some above others: that he may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-Forgiving Most Merciful. 988
  - Abdullah Yusuf Ali

Cf. ii. 30 and n. where I have translated "Khalifa" as "Vicegerent", it being god's Plan to make Adam (as representing mankind) His vicegerent on earth. Another idea implied in "Khalifa" is that of "successor, heir, or inheritor," i.e., one who has the ultimate ownership after the present possessors, to whom a life-tenancy has been given by the owner, have passed away. In xv. 23 occurs the striking word "heirs" (warithun) as applied to God: "We give life and death, and We are the Heirs (of Inheritors)." The same idea occurs in iii. 180, where see n. 485.

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