Surah 6. Al-An'am

and yet, to all this thy people⁵⁷ have given the lie, although it is the truth. Say [then]: "I am not responsible for your conduct.

  - Mohammad Asad

I.e., the unbelieving compatriots of the Prophet and, by implication, all who deny the truth.

But your people are rejecting this (The Qur'an), although it is the very truth." Tell them: "I am not appointed as your caretaker.

  - Muhammad Farooq-i-Azam Malik

Still your people 'O Prophet' have rejected this 'Quran', although it is the truth. Say, 'I am not a keeper over you.'

  - Mustafa Khattab

Thy people (O Muhammad) have denied it, though it is the Truth. Say: I am not put in charge of you.

  - Marmaduke Pickthall

But thy people reject this though it is the truth. Say: "Not mine is the responsibility for arranging your affairs; ⁸⁹⁰

  - Abdullah Yusuf Ali

At the date of this revelation, the Apostle's people had as a body not only rejected God's truth, but were persecuting it. The Apostle's duty was to deliver his Message, which he did. He was not reponsible for their conduct. But he told them plainly that all warnings from God had their time limit, as they would soon find out, within a very few years. For the leaders of the resisitance came to an evil end, and their whole system of fraud and selfishness was destroyed, to make room for the purer Faith of Islam. Apart from that particular application, there is the more general application, for the present time and for all time.

Every tiding [from God] has a term set for its fulfilment: and in time you will come to know [the truth]."

  - Mohammad Asad

For every prophecy there is an appointed time, and soon you will come to know."

  - Muhammad Farooq-i-Azam Malik

Every 'destined' matter has a 'set' time to transpire. And you will soon come to know.

  - Mustafa Khattab

For every announcement there is a term, and ye will come to know.

  - Marmaduke Pickthall

"For every Message is a limit of time and soon shall ye know it."

  - Abdullah Yusuf Ali

NOW, whenever thou meet such as indulge in [blasphemous] talk about Our messages, turn thy back upon them until they begin to talk of other things;⁵⁸ and if Satan should ever cause thee to forget [thyself], remain not, after recollection, in the company of such evildoing folk,

  - Mohammad Asad

Lit., "until they immerse themselves in talk other than this".

When you see those who are engaged in arguments about Our revelations, turn away from them until they change their topic of discussion. If Shaitan ever makes you forget this commandment, then as soon as you realize, withdraw from the company of wrongdoers.

  - Muhammad Farooq-i-Azam Malik

And when you come across those who ridicule Our revelations, do not sit with them unless they engage in a different topic. Should Satan make you forget, then once you remember, do not 'continue to' sit with the wrongdoing people.

  - Mustafa Khattab

And when thou seest those who meddle with Our revelations, withdraw from them until they meddle with another topic. And if the devil cause thee to forget, sit not, after the remembrance, with the congregation of wrong doers.

  - Marmaduke Pickthall

When thou seest men engaged in vain discourse about Our Signs turn away from them unless they turn to a different theme. If Satan ever makes thee forget then after recollection sit not thou in the company of the ungodly. ⁸⁹¹

  - Abdullah Yusuf Ali

Cf. iv. 140. If in any gathering truth is ridiculed, we must not sit in such company. If we find ourselves in it, as soon as we realize it, we must show our disapproval by leaving.

for whom those who are conscious of God are in no wise accountable. Theirs, however, is the duty to admonish [the sinners],⁵⁹ so that they might become conscious of God.

  - Mohammad Asad

This is a paraphrase of the elliptic expression wa-lakin dhikra ("however, an admonition").

Though righteous people will not be held responsible for wrongdoers' actions, yet it is their duty to admonish them; perhaps they may refrain from evil deeds.

  - Muhammad Farooq-i-Azam Malik

Those mindful 'of Allah' will not be accountable for those 'who ridicule it' whatsoever- their duty is to advise, so perhaps the ridiculers will abstain.

  - Mustafa Khattab

Those who ward off (evil) are not accountable for them in aught, but the Reminder (must be given them) that haply they (too) may ward off (evil).

  - Marmaduke Pickthall

On their account no responsibility falls on the righteous but (their duty) is to remind them that they may (learn to) fear Allah. ⁸⁹²

  - Abdullah Yusuf Ali

"Evil to him who evil thinks," or evil does. Every man is responsible for his own conduct. But the righteous have two duties: (1) to protect themselves from infection, and (2) to proclaim God's truth, for even in the most unlikely circumstances, it is possible that it may have some effect.

And leave to themselves all those who, beguiled by the life of this world, have made play and passing delights their religion;⁶⁰ but remind [them] herewith that [in the life to come] every human being shall be held in pledge for whatever wrong he has done, and shall have none to protect him from God, and none to intercede for him; and though he offer any conceivable ransom,⁶¹ it shall not be accepted from him. It is [people such as] these that shall be held in pledge for the wrong they have done; for them there is [in the life to come] a draught of burning despair,⁶² and grievous suffering awaits them because of their persistent refusal to acknowledge the truth.

  - Mohammad Asad

The phrase attakhadhu dinahum la'iban wa-lahwan can be understood in either of two ways: (l) "they have made their religion [an object of] play and fun", or (2) "they have made play and fun [or "passing delights"] their religion" - i.e., the main goal of their lives. To my mind, the latter reading is definitely preferable inasmuch as it brings out the fact that many of those who are "beguiled by the life of this world" devote themselves to the pursuit of what the Qur'an describes as "passing delights" - including the pleasures which money and power can provide - with something akin to religious fervour: an attitude of mind which causes them to lose sight of all spiritual and moral values.

Lit., "though he might [try to] ransom himself with all ransom" - i.e., though he might proffer, after resurrection, any atonement whatever for his past sins.

Among the various meanings attributable to the word hamim are the concepts of intense heat as well as of painful cold (Qamus, Taj al-'Arus). In the eschatology of the Qur'an it invariably refers to the suffering of the sinners in the life to come, and since all Qur'anic references to life after death are, necessarily, allegorical, the term hamim may be rendered as "burning despair".

Leave those people alone, who take their religion as mere play and amusement and are deceived by the life of this world. However, keep on admonishing them with this (The Qur'an), lest their souls be damned by their own sinful deeds. They will not have any protector or intercessor to rescue them from Allah, and if they seek to offer every imaginable ransom, it shall not be accepted from them. Such are those who are damned by their own sinful deeds. They will get boiling water to drink and painful torture for their rejection of the Truth.

  - Muhammad Farooq-i-Azam Malik

And leave those who take this¹ faith 'of Islam' as mere play and amusement and are deluded by 'their' worldly life. Yet remind them by this 'Quran', so no one should be ruined for their misdeeds. They will have no protector or intercessor other than Allah. Even if they were to offer every 'possible' ransom, none will be accepted from them. Those are the ones who will be ruined for their misdeeds. They will have a boiling drink and painful punishment for their disbelief.

  - Mustafa Khattab

 lit., their faith (which they are supposed to follow).

And forsake those who take their religion for a pastime and a jest, and whom the life of the world beguileth. Remind (mankind) hereby lest a soul be destroyed by what it earneth. It hath beside Allah no friend nor intercessor, and though it offer every compensation it will not be accepted from it. Those are they who perish by their own deserts. For them is drink of boiling water and a painful doom, because they disbelieved.

  - Marmaduke Pickthall

Leave alone those who take their religion to be mere play and amusement and are deceived by the life of this world. But proclaim (to them) this (truth): that every soul delivers itself to ruin by its own acts: it will find for itself no protector or intercessor except Allah: if it offered every ransom (or reparation) none will be accepted: such is (the end of) those who deliver themselves to ruin by their own acts: they will have for drink (only) boiling water and for punishment one most grievous: for they persisted in rejecting Allah. ^{893 894}

  - Abdullah Yusuf Ali

Cf. vi 32. where we are told that the life of this world is mere play and amusement, and Religion and the Hereafter are the serious things that require our attention. Worldly people reverse this because they are deceived by the allurements of this life. But their own acts will find them out.

We must never forget our own personal responsibility for all we do, or deceive ourselves by the illusion of vicarious atonement.

SAY: "Shall we invoke, instead of God, something that can neither benefit us nor harm us, and [thus] turn around on our heels after God has guided us aright? - like one whom the satans have enticed into blundering after earthly lusts, the while his companions, trying to guide him, call out unto him [from afar],⁶³ 'Come thou to us!'" Say: "Verily, God's guidance is the only guidance: and so we have been bidden to surrender ourselves unto the Sustainer of all the worlds,

  - Mohammad Asad

Lit., "whom the satans have enticed with lusts on earth, [rendering him] bewildered, [while] he has companions who call him unto guidance". See in this connection note [10] on 2:14 , as well as note [31] on 14:22 and note [16] on 15:17 .

Ask the mushrikin: "Should we call on those, instead of Allah, who can neither benefit us nor harm us? Should we turn upon our heels after Allah has guided us to the Right Way? Like the one whom Shaitan has misled and is wandering around in the land, while his friends are calling him to the right way, shouting: "Come this way!" Tell them: "Allah's guidance is the only guidance. We are commanded to surrender (become Muslims) to the Rabb of the worlds,

  - Muhammad Farooq-i-Azam Malik

Ask 'them, O Prophet', 'Should we invoke, other than Allah, those 'idols' which cannot benefit or harm us, and turn back to disbelief after Allah has guided us? 'If we do so, we will be' like those disoriented by devils in the wilderness, while their companions call them to guidance, 'saying', 'Come to us!' Say, 'O Prophet,' 'Allah's guidance is the 'only' true guidance. And we are commanded to submit to the Lord of all worlds,

  - Mustafa Khattab

Say: Shall we cry, instead of unto Allah, unto that which neither profiteth us nor hurteth us, and shall we turn back after Allah hath guided us, like one bewildered whom the devils have infatuated in the earth, who hath companions who invite him to the guidance (saying): Come unto us? Say: Lo! the guidance of Allah is Guidance, and we are ordered to surrender to the Lord of the Worlds,

  - Marmaduke Pickthall

Say: "Shall we indeed call on others besides Allah things that can do us neither good nor harm and turn on our heels after receiving guidance from Allah? Like one whom the evil ones have made into a fool wandering bewildered through the earth his friends calling `Come to us' (vainly) guiding him to the Path." Say: "Allah's guidance is the (only) guidance and we have been directed to submit ourselves to the Lord of the worlds; ⁸⁹⁵

  - Abdullah Yusuf Ali

In continuation of the seven heads of argument refered to in nn. 876 and 885, we have here the final two heads: (8) Who would, after receiving guidance from the living, eternal God, turn to lifeless idols? To do so would indeed show that we were made into fools, wandering to a precipice; (9) therefore accept the only true guidance, the guidance of God, and obey his Law, for we shall have to answer before His judgment-seat.

and to be constant in prayer and conscious of Him: for it is He unto whom you all shall be gathered."

  - Mohammad Asad

to establish Salah and fear Him, before Whom you shall all be assembled on the Day of Judgement.

  - Muhammad Farooq-i-Azam Malik

establish prayer, and be mindful of Him. To Him you will all be gathered together.

  - Mustafa Khattab

And to establish worship and ward off (evil), and He it is unto Whom ye will be gathered.

  - Marmaduke Pickthall

"To establish regular prayers and to fear Allah; for it is to him that we shall be gathered together."

  - Abdullah Yusuf Ali

And He it is who has created the heavens and the earth in accordance with [an inner] truth⁶⁴ - and whenever He says, "Be," His word comes true; and His will be the dominion on the Day when the trumpet [of resurrection] is blown. He knows all that is beyond the reach of a created being's perception, as well as all that can be witnessed by a creature's senses or mind:⁶⁵ for He alone is truly wise, all-aware.

  - Mohammad Asad

See surah {10}, note [11].

The term ash-shahadah (lit., "that which is [or "can be"] witnessed") is used in this and similar contexts as the exact antithesis of al-ghayb ("that which is beyond the reach of a created being's perception"). Thus, it circumscribes those aspects of reality which can be sensually or conceptually grasped by a created being.

He is the One Who has created the heavens and the earth to manifest the Truth. On the Day when He will say: "Be," it shall be (the Day of Resurrection). His Word is the truth. He shall be the sole Sovereign on the Day when the trumpet will be blown. He has the full knowledge of the invisible and the visible. He is the Wise, the Aware.

  - Muhammad Farooq-i-Azam Malik

He is the One Who created the heavens and the earth in truth. On the Day 'of Judgment' He will say, 'Be!' And there will be! His command is truth. All authority is His 'alone'¹ on the Day the Trumpet will be blown.² He is the Knower of all- seen or unseen. And He is the All-Wise, All-Aware.'

  - Mustafa Khattab

 Allah grants authority to some of His servants in this world, but none will have authority on Judgment Day except Him. See 3:26.

 On the Day of Judgment, the Trumpet will be blown by an angel—causing all to die. When it is blown a second time, everyone will be raised from the dead for judgment (see 39:68).

He it is Who created the heavens and the earth in truth. In that day when He saith: Be! it is. His word is the truth, and His will be the Sovereignty on the day when the trumpet is blown. Knower of the invisible and the visible, He is the Wise, the Aware.

  - Marmaduke Pickthall

It is He Who created the heavens and the earth in true (proportions): the day He saith "Be" Behold! it is. His Word is the truth. His will be the dominion the day the trumpet will be blown. He knoweth the Unseen as well as that which is open. For He is the Wise well acquainted (with all things). ⁸⁹⁶

  - Abdullah Yusuf Ali

The argument mounts up here, leading to the great insight of Abraham the true in faith, who did not stop short at the wonders of nature, but penetrated "from nature up to nature's God." God not only created the heavens and the earth: with every increase of knowledge we see in what true and perfect proportions all Creation is held together. Creatures are subject to Time, but the Creator is not; His word is the key that opens the door of existence. It is not only the starting point of existence, but the whole measure and standard of Truth and Right. There may possibly be, to our sight in this great world, aberrations of human or other wills, but the moment the trumpet sounds for the last day, His judgement seat will, with perfect justice, restore the dominion of Right and Reality. For His knowledge and wisdom cover all reality.

AND, LO, [thus] spoke Abraham unto his father Azar:⁶⁶ "Takest thou idols for gods? Verily, I see that thou and thy people have obviously gone astray!"

  - Mohammad Asad

The subsequent passage (verses {74} ff.) continues, by way of narrative, the exposition of God's oneness and uniqueness. - In the Bible, the name of Abraham's father is given not as Azar but as Terah (the Tarah or Tarakh of the early Muslim genealogists). However, he seems to have been known by other names (or designations) as well, all of them obscure as to origin and meaning. Thus, in various Talmudic stories he is called Zarah, while Eusebius Pamphili (the ecclesiastical historian who lived towards the end of the third and the beginning of the fourth century of the Christian era) gives his name as Athar. Although neither the Talmud nor Eusebius can be regarded as authorities for the purposes of a Qur'an-commentary, it is not impossible that the designation Azar (which occurs in the Qur'an only once) is the pre-Islamic, Arabicized form of Athar or Zarah.

Tell them about Ibrahim (Abraham), who said to Azer, his father: "Are you taking idols for gods? Surely, I see you and your people in manifest error."

  - Muhammad Farooq-i-Azam Malik

And 'remember' when Abraham said to his father, Ȃzar, 'Do you take idols as gods? It is clear to me that you and your people are entirely misguided.'

  - Mustafa Khattab

(Remember) when Abraham said unto his father Azar: Takest thou idols for gods? Lo! I see thee and thy folk in error manifest.

  - Marmaduke Pickthall

Lo! Abraham said to his father Azar: "Takest thou idols for gods? for I see thee and thy people in manifest error."

  - Abdullah Yusuf Ali

And thus We gave Abraham [his first] insight into [God's] mighty dominion over the heavens and the earth - and [this] to the end that he might become one of those who are inwardly sure.

  - Mohammad Asad

We showed Ibrahim the kingdom of the heavens and the earth , as We show you with examples from nature, so he became one of the firm believers.

  - Muhammad Farooq-i-Azam Malik

We also showed Abraham the wonders of the heavens and the earth, so he would be sure in faith.

  - Mustafa Khattab

Thus did We show Abraham the kingdom of the heavens and the earth that he mighty be of those possessing certainty:

  - Marmaduke Pickthall

So also did We show Abraham the power and the laws of the heavens and the earth that he might (with understanding) have certitude. ⁸⁹⁷

  - Abdullah Yusuf Ali

Now comes the story of Abraham. He lived among the Chaldeans, who had great knowledge of the stars and heavenly bodies. But he got beyond that physical world, and saw the spiritual world behind. His ancestral idols meant nothing to him. That was the first step. But God took him many degrees higher. God showed him with certitude the spiritual glories behind the magnificent powers and laws of the physical universe.

Then, when the night overshadowed him with its darkness, he beheld a star; [and] he exclaimed, "This is my Sustainer!" - but when it went down, he said, "I love not the things that go down."

  - Mohammad Asad

When the night drew its shadow over him, he saw a star and said, "this is my Rabb." But when it set, he said: "I do not love to worship such a god that fades away."

  - Muhammad Farooq-i-Azam Malik

When the night grew dark upon him, he saw a star and said, 'This is my Lord!' But when it set, he said, 'I do not love things that set.'

  - Mustafa Khattab

When the night grew dark upon him he beheld a star. He said: This is my Lord. But when it set, he said: I love not things that set.

  - Marmaduke Pickthall

When the night covered him over he saw a star: he said: "this is my Lord." But when it set he said: "I love not those that set." ⁸⁹⁸

  - Abdullah Yusuf Ali

This allegory shows stages of Abraham'spiritual enlightenment. It should not be supposed that he literally worshipped stars or heavenly bodies. Having seen through the folly of ancestral idol worship, he began to see the futility of worshipping distant beautiful things that shine, which the vulgar endue with a power which does not reside in them. A type of such is a star shining in the darkness of thenight. Superstition might read fortunes in it, but truer knowledge shows that it rises and sets according to laws whose author is God. And its light is extinguished in the broader light of day. Its worship is therefore futile. It is not a Power, much less the Supreme Power.

Then, when he beheld the moon rising, he said, "This is my Sustainer!" - but when it went down, he said, "Indeed, if my Sustainer guide me not, I will most certainly become one of the people who go astray!"

  - Mohammad Asad

Afterwards he saw the moon shining, he said; "This is my Rabb." But when it also set, he cried: "If my Rabb does not guide me, I shall certainly become one of those who go astray."

  - Muhammad Farooq-i-Azam Malik

Then when he saw the moon rising, he said, 'This one is my Lord!' But when it disappeared, he said, 'If my Lord does not guide me, I will certainly be one of the misguided people.'

  - Mustafa Khattab

And when he saw the moon uprising, he exclaimed: This my Lord. But when it set, he said: Unless my Lord guide me, I surely shall become one of the folk who are astray.

  - Marmaduke Pickthall

When he saw the moon rising in splendor He said: "This is my Lord." but when the moon set he said: "Unless my Lord guide me I shall surely be among those who go astray." ⁸⁹⁹

  - Abdullah Yusuf Ali

Continuing the allegory, the moon, though she looks bigger and brighter than the star, turns out on closer knowledge, not only to set like the star, but to change her shape from hour to hour, and even to depend for her light on some other body! How deceptive are appearances! That is not God! At that stage you begin to search for something more reliable than appearances to the eye in the darkness of the night. You ask for guidance from God.

Then, when he beheld the sun rising, he said, "This is my Sustainer! This one is the greatest [of all]!" - but when it [too] went down, he exclaimed: "O my people! Behold, far be it from me to ascribe divinity, as you do, to aught beside God!

  - Mohammad Asad

Then when he saw the sun with its brighter shine, and he said: "This must be my Rabb; it is larger than the other two." But when it also set, he exclaimed: "O my people! I am done with your shirk (associating partners with Allah).

  - Muhammad Farooq-i-Azam Malik

Then when he saw the sun shining, he said, 'This must be my Lord- it is the greatest!' But again when it set, he declared, 'O my people! I totally reject whatever you associate 'with Allah in worship'.

  - Mustafa Khattab

And when he saw the sun uprising, he cried: This is my Lord! This is greater! And when it, set be exclaimed: O my people! Lo! I am free from all that ye associate (with Him).

  - Marmaduke Pickthall

When he saw the sun rising in splendor he said: "This is my Lord; this is the greatest (of all)." But when the sun set he said: "O my people! I am (now) free from your (guilt) of giving partners to Allah. ⁹⁰⁰

  - Abdullah Yusuf Ali

The next stage in the allegory is the sun. You are in the open light of Day. Now you have the right clue. You see the biggest object in the heavens. But is it the biggest? There are thousands of stars in the universe bigger than the sun. And every day the sun appears and disappears from your sight. Such is not the god who created you and all these wonderful works of His. What folly to worship creatures, when we might turn to the true God? Let us abjure all these follies and proclaim the one true God.

Behold, unto Him who brought into being the heavens and the earth have I turned my face, having turned away from all that is false; and I am not of those who ascribe divinity to aught beside Him."

  - Mohammad Asad

As far as I am concerned, I will turn my face, being upright, to Him Who has created the heavens and the earth, and I am not one of the mushrikin."

  - Muhammad Farooq-i-Azam Malik

I have turned my face towards the One Who has originated the heavens and the earth- being upright- and I am not one of the polytheists.'

  - Mustafa Khattab

Lo! I have turned my face toward him Who created the heavens and the earth, as one by nature upright, and I am not of the idolaters.

  - Marmaduke Pickthall

"For me I have set my face firmly and truly toward Him Who created the heavens and the earth, and never shall I give partners to Allah."

  - Abdullah Yusuf Ali

And his people argued with him. He said: "Do you argue with me about God, when it is He who has guided me? But I do not fear anything to which you ascribe divinity side by side with Him, [for no evil can befall me] unless my Sustainer so wills.⁶⁷ All things does my Sustainer embrace within His knowledge; will you not, then, keep this in mind?

  - Mohammad Asad

Lit., "unless my Sustainer wills a thing".

When his people started arguing with him, he told them: "Will you argue with me about Allah, whereas He Himself has guided me? I do not fear those whom you take for gods besides Him, none can harm me unless my Rabb so wills, the knowledge of my Rabb encompasses everything, why don't you get admonition?

  - Muhammad Farooq-i-Azam Malik

And his people argued with him. He responded, 'Are you arguing with me about Allah, while He has guided me? I am not afraid of whatever 'idols' you associate with Him- 'none can harm me,' unless my Lord so wills. My Lord encompasses everything in 'His' knowledge. Will you not be mindful?

  - Mustafa Khattab

His people argued with him. He said: Dispute ye with me concerning Allah when He hath guided me? I fear not at a]] that which ye set beside Him unless my Lord willeth. My Lord includeth all things in His knowledge: Will ye not then remember?

  - Marmaduke Pickthall

His people disputed with him. He said: "(come) ye to dispute with me about Allah when He (Himself) hath guided me? I fear not (the beings) ye associate with Allah: unless my Lord willeth (nothing can happen). My Lord comprehendeth in His knowledge all things: will ye not (yourselves) be admonished? ⁹⁰¹

  - Abdullah Yusuf Ali

To continue Abraham's allegory: if spiritual enlightenment go so far as to take a man beyond his ancestral worship, people will continue to dispute with him. They will frighten him with the dire consequences of his dissent. What does he care? He has found the truth. He is free from superstitious fears, for has he not found the true God, without Whose Will nothing can happen? On the contrary he knows that it is the godless who have just grounds for fear. And he offers admonition to them, and the arguments that should bring them the clearness of truth instead of the vagueness and mystery of superstition, -the security of Faith instead of the haunting fear of those who have no clear guidance.