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Surah 6. Al-An'am

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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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Al-An'am

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Grammar

Al-An'am

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