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Surah 6. Al-An'am

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6:96
فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ F a liqu ali s b ah i wajaAAala allayla sakanan wa al shshamsa wa a lqamara h usb a nan tha lika taqdeeru alAAazeezi alAAaleem i
[He is] the One who causes the dawn to break; and He has made the night to be [a source of] stillness, and the sun and the moon to run their appointed courses:81 [all] this is laid down by the will of the Almighty, the All-Knowing.
  - Mohammad Asad

Lit., "to be [according to] a definite reckoning".

He causes the daybreak from the dark. He makes the night for rest and makes the rising and setting of the sun and the moon for you to determine times ( days, weeks, months and years), these are the arrangements of the Almighty, the All-Knowing.
  - Muhammad Farooq-i-Azam Malik
He causes the dawn to break, and has made the night for rest and 'made' the sun and the moon 'to travel' with precision. That is the design of the Almighty, All-Knowing.
  - Mustafa Khattab
He is the Cleaver of the Daybreak, and He hath appointed the night for stillness, and the sun and the moon for reckoning. That is the measuring of the Mighty, the Wise.
  - Marmaduke Pickthall
He it is that cleaveth the daybreak (from the dark): He makes the night for rest and tranquillity and the sun and moon for the reckoning (of time): such is the judgment and ordering of (Him) the Exalted in Power the Omniscient. 921
  - Abdullah Yusuf Ali

The night, the day, the sun, the moon, -the great astronomical universe of God. How far, and yet how near to us! God's universe is boundless, and we can barely comprehend even its relations to us. But this last we must try to do if we want to be numbered with "the people who know". Taqdir: Cf. vi. 91 and n. 909, and iv. 149 and n. 655.

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6:97
وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلنُّجُومَ لِتَهْتَدُوا۟ بِهَا فِى ظُلُمَـٰتِ ٱلْبَرِّ وَٱلْبَحْرِ ۗ قَدْ فَصَّلْنَا ٱلْـَٔايَـٰتِ لِقَوْمٍ يَعْلَمُونَ Wahuwa alla th ee jaAAala lakumu a l nnujooma litahtadoo bih a fee th ulum a ti albarri wa a lba h ri qad fa ss aln a al a y a ti liqawmin yaAAlamoon a
And He it is who has set up for you the stars so that you might be guided by them in the midst of the deep darkness of land and sea: clearly, indeed, have We spelled out these messages unto people of [innate] knowledge!
  - Mohammad Asad
He is the One Who has made the stars for you, so that you might find your way thereby in the darkness whether you are on the land or the sea. We have spelled out Our revelations very clearly for people of common sense.
  - Muhammad Farooq-i-Azam Malik
And He is the One Who has made the stars as your guide through the darkness of land and sea. We have already made the signs clear for people who know.
  - Mustafa Khattab
And He it is Who hath set for you the stars that ye may guide your course by them amid the darkness of the land and the sea We have detailed Our revelations for a people who have knowledge.
  - Marmaduke Pickthall
It is He Who maketh the stars (as beacons) for you that ye may guide yourselves with their help through the dark spaces of land and sea: We detail Our Signs for people who know. 922
  - Abdullah Yusuf Ali

See the last note. At sea, or in the deserts or forests, or "in fairy scenes forlorn," -whenever we sweep over wide spaces, it is the stars that act as our guides, just as the sun and moon have already been mentioned as our measures of time.

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6:98
وَهُوَ ٱلَّذِىٓ أَنشَأَكُم مِّن نَّفْسٍ وَٰحِدَةٍ فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ ۗ قَدْ فَصَّلْنَا ٱلْـَٔايَـٰتِ لِقَوْمٍ يَفْقَهُونَ Wahuwa alla th ee anshaakum min nafsin w ah idatin famustaqarrun wamustawdaAAun qad fa ss aln a al a y a ti liqawmin yafqahoon a
And He it is who has brought you [all] into being out of one living entity,82 and [has appointed for each of you] a time-limit [on earth] and a resting-place [after death]:83 clearly, indeed, have We spelled out these messages unto people who can grasp the truth!
  - Mohammad Asad

See surah {4}, note [1].

The commentators differ widely as to the meaning of the terms mustaqarr and mustawda' in this context. However, taking into account the primary meaning of mustaqarr as "the limit of a course" - i.e., the point at which a thing reaches its fulfilment or end - and of mustawda' as "a place of consignment" or "repository", we arrive at the rendering adopted by me above. This rendering finds, moreover, strong support in 11:6 , where God is spoken of as providing sustenance for every living being and knowing "its time-limit [on earth] and its resting-place [after death]" (mustaqarraha wa-mustawda'aha), as well as in verse {67} of the present surah, where mustaqarr is used in the sense of "a term set for the fulfilment [of God's tiding]".

He is the One Who has created you from a single soul and granted you dwelling on Earth and a resting place in the hereafter. We have spelled out Our revelation very clearly for people of understanding.
  - Muhammad Farooq-i-Azam Malik
And He is the One Who originated you all from a single soul,1 then assigned you a place to live and another to 'be laid to' rest. We have already made the signs clear for people who comprehend.
  - Mustafa Khattab

 i.e., Adam (ﷺ).

And He it is Who hath produced you from a single being, and (hath given you) a habitation and a repository. We have detailed Our revelations for a people who have understanding.
  - Marmaduke Pickthall
It is He who hath produced you from a single person: here is a place of sojourn and a place of departure: We detail Our signs for people who understand. 923 924
  - Abdullah Yusuf Ali

Produced: ansha-a= made you grow, increase, develop, reach maturity: another of the processes of creation. This supplements n. 120 to ii. 916 and n. 916 to vi. 94. It is one of the wonders of God's Creation, that from one person we have grown to be so many, and each individual has so many faculties and capacities, and yet we are all one. In the next verse we have the allegory of grapes and other fruits: all grapes may be similar to look at, yet each variety has a distinctive flavour and other distinctive qualities, and each individual grape may have its own special qualities. So for man.

In the sojourn of this life we must respond to God's hand in fashioning us, by making full use of all our faculties, and we must get ready for our departure into the Life that will be eternal.

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6:99
وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ نَبَاتَ كُلِّ شَىْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا وَمِنَ ٱلنَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّـٰتٍ مِّنْ أَعْنَابٍ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَـٰبِهٍ ۗ ٱنظُرُوٓا۟ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَيَنْعِهِۦٓ ۚ إِنَّ فِى ذَٰلِكُمْ لَـَٔايَـٰتٍ لِّقَوْمٍ يُؤْمِنُونَ Wahuwa alla th ee anzala mina a l ssam a i m a an faakhrajn a bihi nab a ta kulli shayin faakhrajn a minhu kha d iran nukhriju minhu h abban mutar a kiban wamina a l nnakhli min t alAAih a qinw a nun d a niyatun wajann a tin min aAAn a bin wa al zzaytoona wa al rrumm a na mushtabihan waghayra mutash a bihin on th uroo il a thamarihi i tha athmara wayanAAihi inna fee tha likum la a y a tin liqawmin yuminoon a
And He it is who has caused waters to come down from the sky; and by this means have We brought forth all living growth, and out of this have We brought forth verdure.84 Out of this do We bring forth close-growing grain; and out of the spathe of the palm tree, dates in thick clusters; and gardens of vines, and the olive tree, and the pomegranate: [all] so alike, and yet so different!85 Behold their fruit when it comes to fruition and ripens! Verily, in all this there are messages indeed for people who will believe!
  - Mohammad Asad

In contrast with its sequence, which is governed by the present tense, the whole of the above sentence is expressed in the past tense - thus indicating, obliquely, the original, basic aspect of God's creating life "out of water". cf. 21:30 and the corresponding note [39].

I.e., all so alike in the basic principles of their life and growth, and yet so different in physiology, appearance and taste.

It is He Who sends down rainwater from the sky and therewith produces vegetation of all kinds: He brings forth green crops producing grain piled up in the ear, palm-trees laden with clusters of dates hanging within reach, gardens of grapes, olives, and pomegranates; though their fruit resembles in kind yet is different in variety. Look at their fruits as they yield and ripen. Behold! In these things there are signs for true believers.
  - Muhammad Farooq-i-Azam Malik
And He is the One Who sends down rain from the sky- causing all kinds of plants to grow- producing green stalks from which We bring forth clustered grain. And from palm trees come clusters of dates hanging within reach. 'There are' also gardens of grapevines, olives, and pomegranates, similar 'in shape' but dissimilar 'in taste'. Look at their fruit as it yields and ripens! Indeed, in these are signs for people who believe.
  - Mustafa Khattab
He it is Who sendeth down water from the sky, and therewith We bring forth buds of every kind; We bring forth the green blade from which we bring forth the thick clustered grain; and from the date palm, from the pollen thereof, spring pendant bunches; and (We bring forth) gardens of grapes, and the olive and the pomegranate, alike and unlike. Look upon the fruit thereof, when they bear fruit, and upon its ripening. Lo! herein verily are portents for a people who believe.
  - Marmaduke Pickthall
It is He who sendeth down rain from the skies: with it We produce vegetation of all kinds: from some We produce green (crops) out of which We produce grain heaped up (at harvest); out of the date-palm and its sheaths (or spathes) (come) clusters of dates hanging low and near: and (then there are) gardens of grapes and olives and pomegranates each similar (in kind) yet different (in variety): when they begin to bear fruit and the ripeness thereof. Behold! in these things there are signs for people who believe. 925 926 927 928
  - Abdullah Yusuf Ali

Our allegory now brings us to maturity, the fruit, the harvest, the vintage. Through the seed we came up from nothingness to life; we lived our daily life of rest and work and passed the mile-stones of time; we had the spiritual experience of traversing through vast spaces in the spiritual world, guiding our course through the star of Faith; we grew; and now for the harvest or the vintage! How satisfied the grower must be when the golden grain is harvested in heaps or in vintage gathered! So will man if he has produced the fruits of Faith!

Each fruit- whether it is grapes, or olives, or pomegranates, -looks alike in its species, and yet each variety may be different in flavour, consistency, shape, size, colour, juice or oil contents, proportion of seed to fruit, etc. In each variety, individuals may be different and yet equally valuable!

And so we finish this wonderful allegory. Search through the world's literature, and see if you can find another such song or hymn, -so fruity in its literary flavour, so profound in its spiritual meaning!

There is a refrain in this song, which is subtly varied. In verse 97 it is: " We detail our Signs for people who know." Se far we were speaking of the things we see around us every day Knowledge is the appropriate instrument for these things. In verse 98 we read: "We detail Our Signs for people who understand." Understanding is a highter faculty than knowledge, and is necessary for seeing the mystery and meaning of this life. At the end of verse 99 we have: "In these things there are Signs for people who believe." Here we are speaking of the real fruits of spiritual Life. For them Faith is necessary, as bringing us nearer to God.

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6:100
وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ ٱلْجِنَّ وَخَلَقَهُمْ ۖ وَخَرَقُوا۟ لَهُۥ بَنِينَ وَبَنَـٰتٍۭ بِغَيْرِ عِلْمٍ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يَصِفُونَ WajaAAaloo lill a hi shurak a a aljinna wakhalaqahum wakharaqoo lahu baneena waban a tin bighayri AAilmin sub ha nahu wataAA a l a AAamm a ya s ifoon a
And yet, some [people] have come to attribute to all manner of invisible beings86 a place side by side with God - although it is He who has created them [all]; and in their ignorance they have invented for Him sons and daughters!87 Limitless is He is His glory, and sublimely exalted above anything that men may devise by way of definition:88
  - Mohammad Asad

The plural noun jinn (popularly, but incorrectly, taken to denote "genii" or "demons") is derived from the verb janna, "he was [or "became"] concealed" or "veiled from sight", thus, the veiling darkness of night is called jinn (Jawhari). According to Arab philologists, the term jinn signifies, primarily, "beings that are concealed from [man's] senses" (Qamus, Lisan al-'Arab, Raghib), and is thus applicable to all kinds of invisible beings or forces. For a further discussion of this term and of its wider implications, see Appendix III.

Lit., "they have invented for Him [or "falsely attributed to Him"] sons and daughters without [having any] knowledge": a reference to the beliefs of the pre-Islamic Arabs who regarded the angels as "God's daughters" (a designation which they also applied to certain of their goddesses), as well as to the Christian view of Jesus as "the son of God". See also 19:92 and the corresponding note [77].

I.e., utterly remote is He from all imperfection and from the incompleteness which is implied in the concept of having progeny. The very concept of "definition" implies the possibility of a comparison or correlation of an object with other objects; God, however, is unique, there being "nothing like unto Him" ( 42:11 ) and, therefore, "nothing that could be compared with Him" ( 112:4 ) - with the result that any attempt at defining Him or His "attributes" is a logical impossibility and, from the ethical point of view, a sin. The fact that He is undefinable makes it clear that the "attributes" (sifat) of God mentioned in the Qur'an do not circumscribe His reality but, rather, the perceptible effect of His activity on and within the universe created by Him.

Yet they make the Jinns (Genies: creature which has been created out of fire) as the partners with Allah, whereas He is their Creator; and also ascribe to Him sons and daughters without having any knowledge. Glory to Him! He is highly exalted far above what they ascribe.
  - Muhammad Farooq-i-Azam Malik
Yet they associate the jinn1 with Allah 'in worship', even though He created them, and they falsely attribute to Him sons2 and daughters3 out of ignorance. Glorified and Exalted is He above what they claim!
  - Mustafa Khattab

 Jinn are another creation of Allah, made of “smokeless fire,” and inhabit a realm parallel to our own. Like us, they have free will and can choose guidance or disobedience.

 i.e., “Jesus” in Christian belief.

 i.e., “the angels” in pre-Islamic Arab tradition.

Yet they ascribe as partners unto Him the jinn, although He did create them, and impute falsely, without knowledge, sons and daughters unto Him. Glorified be He and high exalted above (all) that they ascribe (unto Him).
  - Marmaduke Pickthall
Yet they make the Jinns equals with Allah though Allah did create the Jinns; and they falsely having no knowledge attribute to Him sons and daughters. Praise and glory be to Him! (for He is) above what they attribute to Him!. 929
  - Abdullah Yusuf Ali

Jinns: who are they? In xviii. 50 we are told that Iblis was one of the Jinns, and it is suggested that that was why he disobeyed the Command of God. But in that passage and other similar passages, we are told that God commanded the angels to bow down to Adam, and they obeyed except Iblis. That implies that Iblis had been of the company of angels. In many passages Jinns and men are spoken of together. In lv. 14-15, man is stated to have been created from clay, while Jinns from a flame of fire. The root meaning of junna, yujannu, is "to be covered or hidden," and janna yajunnu, in the active voice, "to cover or hide," as in vi. 76. Some people say that jinn therefore means the hidden qualities or capacities in man; others that it means wild or jungle folk hidden in the hills or forests. I do not wish to be dogmatic, but I think, from a collation and study of the Quranic passages, that the meaning is simply "a spirit," or an invisible or hidden force. In folklore stories and romances like the Arabian Nights they become personified into fantastic forms, but with them we are not concerned here.

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6:101
بَدِيعُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٌ وَلَمْ تَكُن لَّهُۥ صَـٰحِبَةٌ ۖ وَخَلَقَ كُلَّ شَىْءٍ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ BadeeAAu a l ssam a w a ti wa a lar d i ann a yakoonu lahu waladun walam takun lahu sah ibatun wakhalaqa kulla shayin wahuwa bikulli shayin AAaleem un
the Originator of the heavens and the earth! How could it be that He should have a child without there ever having been a mate for Him - since it is He who has created everything, and He alone knows everything?
  - Mohammad Asad
He is the creator of the heavens and the earth. How could He have a son when He has no consort? He has created everything and is aware of everything.
  - Muhammad Farooq-i-Azam Malik
'He is' the Originator of the heavens and earth. How could He have children when He has no mate? He created all things and has 'perfect' knowledge of everything.
  - Mustafa Khattab
The Originator of the heavens and the earth! How can He have a child, when there is for Him no consort, when He created all things and is Aware of all things?
  - Marmaduke Pickthall
To Him is due the primal origin of the heavens and the earth: how can He have a son when He hath no consort? He created all things and He hath full knowledge of all things. 930
  - Abdullah Yusuf Ali

Cf. ii. 117, and n. 120.

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6:102
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ خَـٰلِقُ كُلِّ شَىْءٍ فَٱعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ Tha likumu All a hu rabbukum l a il a ha ill a huwa kh a liqu kulli shayin fa o AAbudoohu wahuwa AAal a kulli shayin wakeel un
Such is God, your Sustainer: there is no deity save Him, the Creator of everything: worship, then, Him alone - for it is He who has everything in His care.
  - Mohammad Asad
That is Allah your Rabb! There is no god but Him, the creator of everything. Therefore, worship Him, He is the Guardian of everything.
  - Muhammad Farooq-i-Azam Malik
That is Allah- your Lord! There is no god 'worthy of worship' except Him. 'He is' the Creator of all things, so worship Him 'alone'. And He is the Maintainer of everything.
  - Mustafa Khattab
Such is Allah, your Lord. There is no God save Him, the Creator of all things, so worship Him. And He taketh care of all things.
  - Marmaduke Pickthall
That is Allah your Lord! there is no god but He the Creator of all things: then worship ye Him: and He hath power to dispose of all affairs.
  - Abdullah Yusuf Ali

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6:103
لَّا تُدْرِكُهُ ٱلْأَبْصَـٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَـٰرَ ۖ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ L a tudrikuhu alab sa ru wahuwa yudriku alab sa ra wahuwa alla t eefu alkhabeer u
No human vision can encompass Him, whereas He encompasses all human vision: for He alone is unfathomable, all-aware.89
  - Mohammad Asad

The term latif denotes something that is extremely subtle in quality, and therefore intangible and unfathomable. Whenever this term occurs in the Qur'an with reference to God in conjunction with the adjective khabir ("all-aware"), it is invariably used to express the idea of His inaccessibility to human perception, imagination or comprehension, as contrasted with His Own all-awareness (see, apart from the above verse, also 22:63 , 31:16 , 33:34 and 67:14 . In the two instances where the combination of latif and khabir carries the definite article al ( 6:103 and 67:14 ), the expression huwa 'l-latif has the meaning of "He alone is unfathomable" - implying that this quality of His is unique and absolute.

No vision can grasp Him while He grasps all visions. He is the Subtle, the Aware.
  - Muhammad Farooq-i-Azam Malik
No vision can encompass Him, but He encompasses all vision. For He is the Most Subtle, All-Aware.1
  - Mustafa Khattab

 No one is able to see Allah in this world, but there is extensive evidence in the Quran and the teachings of the Prophet (ﷺ) that the believers will be able to see their Lord on the Day of Judgment.

Vision comprehendeth Him not, but He comprehendeth (all) vision. He is the Subtile, the Aware.
  - Marmaduke Pickthall
No vision can grasp Him but His grasp is over all vision: He is above all comprehension yet is acquainted with all things. 931
  - Abdullah Yusuf Ali

Latif: fine, subtle, so fine and subtle as to be invisible to the physical eye; so fine as to be imperceptiable to the senses; figuratively, so pure as to be above the mental or spiritual vision of ordinary men. The active meaning should also be understood: 'One who understands the finest mysteries': Cf. xxii. 63, and n. 2844.

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6:104
قَدْ جَآءَكُم بَصَآئِرُ مِن رَّبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِۦ ۖ وَمَنْ عَمِىَ فَعَلَيْهَا ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍ Qad j a akum ba sa iru min rabbikum faman ab s ara falinafsihi waman AAamiya faAAalayh a wam a an a AAalaykum bi h afee th in
Means of insight have now come unto you from your Sustainer [through this divine writ]. Whoever, therefore, chooses to see, does so for his own good; and whoever chooses to remain blind, does so to his own hurt. And [say unto the blind of heart]: "I am not your keeper."
  - Mohammad Asad
Now there have come to you clear proofs from your Rabb to open your eyes. Therefore, anyone who will open his eyes, it is good for his own soul and anyone who will play blind, it is to his own harm, and I am the Prophet, not assigned as a keeper over you.
  - Muhammad Farooq-i-Azam Malik
Indeed, there have come to you insights from your Lord. So whoever chooses to see, it is for their own good. But whoever chooses to be blind, it is to their own loss. And I am not a keeper over you.
  - Mustafa Khattab
Proofs have come unto you from your Lord, so whoso seeth, it is for his own good, and whoso is blind is blind to his own hurt. And I am not a keeper over you.
  - Marmaduke Pickthall
"Now have come to you from your Lord proofs to open your eyes: if any will see it will be for (the good of) his own soul; if any will be blind it will be to his own (harm): I am not (here) to watch over your doings." 932
  - Abdullah Yusuf Ali

I understand "Say" to be understood in the beginning of this verse. The words would then be the words of the Apostle, as in fact is suggested in verse 107 below. That is why I have enclosed them in inverted commas.

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6:105
وَكَذَٰلِكَ نُصَرِّفُ ٱلْـَٔايَـٰتِ وَلِيَقُولُوا۟ دَرَسْتَ وَلِنُبَيِّنَهُۥ لِقَوْمٍ يَعْلَمُونَ Waka tha lika nu s arrifu al a y a ti waliyaqooloo darasta walinubayyinahu liqawmin yaAAlamoon a
And thus do We give many facets to Our messages. And to the end that they might say, "Thou hast taken [all this] well to heart,"90 and that We might make it clear unto people of [innate] knowledge,
  - Mohammad Asad

Lit., "thou hast learned [it well]" - i.e., God's message.

Thus do We explain Our revelations over and over again so that the unbelievers may say: "You have learned from someone, but not from Allah" and that this may become clear to people of understanding.
  - Muhammad Farooq-i-Azam Malik
And so We vary our signs to the extent that they will say, 'You have studied 'previous scriptures','1 and We make this 'Quran' clear for people who know.
  - Mustafa Khattab

 Allegations have always been made that the Prophet (ﷺ) copied the Quran from the Bible, mostly because of similar narratives in both Scriptures (such as the stories of Adam, Joseph, Moses, and others). Historically, the Bible was not translated into Arabic until centuries after the Prophet (ﷺ). Even if an Arabic translation of the Bible existed at his time, he (ﷺ) could not have copied it because he could not read or write. From an Islamic point of view, similarities stem from the fact that both scriptures came originally from the same source—divine revelation. For more details, see the Introduction.

Thus do We display Our revelations that they may say (unto thee, Muhammad): "Thou hast studied," and that We may make (it) clear for people who have knowledge.
  - Marmaduke Pickthall
Thus do We explain the Signs by various (symbols): that they may say "Thou hast taught us diligently" and that We may make the matter clear to those who know. 933 934
  - Abdullah Yusuf Ali

Cf. vi. 63, and n. 889.

The teaching in the Qur-an explains things by various symbols, parables, narratives, and appeals to nature. Each time, a new phase of the question is presented to our minds. This is what a diligent and earnest teacher would do, such as was Muhammad Mustafa. Those who were in searh of knowledge and had thus acquired some knowledge of spiritual things were greatly helped to understand more clearly the things of which, before the varied explanations, they had only one-sided knowledge.

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6:106
ٱتَّبِعْ مَآ أُوحِىَ إِلَيْكَ مِن رَّبِّكَ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ وَأَعْرِضْ عَنِ ٱلْمُشْرِكِينَ IttabiAA m a oo h iya ilayka min rabbika l a il a ha ill a huwa waaAAri d AAani almushrikeen a
follow thou what has been revealed unto thee by thy Sustainer - save whom there is no deity - and turn thy back upon all who ascribe divinity to aught beside Him.
  - Mohammad Asad
Follow what is revealed to you from your Rabb, there is no god but Him and turn aside from the mushrikin.
  - Muhammad Farooq-i-Azam Malik
'O Prophet!' Follow what is revealed to you from your Lord- there is no god 'worthy of worship' except Him- and turn away from the polytheists.
  - Mustafa Khattab
Follow that which is inspired in thee from thy Lord; there is no God save Him; and turn away from the idolaters.
  - Marmaduke Pickthall
Follow what thou art taught by inspiration from thy Lord: there is no god but He: and turn aside from those who join gods with Allah.
  - Abdullah Yusuf Ali

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6:107
وَلَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكُوا۟ ۗ وَمَا جَعَلْنَـٰكَ عَلَيْهِمْ حَفِيظًا ۖ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ Walaw sh a a All a hu m a ashrakoo wam a jaAAaln a ka AAalayhim h afee th an wam a anta AAalayhim biwakeel in
Yet if God had so willed, they would not have ascribed divinity to aught beside Him;91 hence, We have not made thee their keeper, and neither art thou responsible for their conduct.
  - Mohammad Asad

I.e., no mortal has it in his power to cause another person to believe unless God graces that person with His guidance.

If Allah wanted they would not be mushrikin. We have neither appointed you their keeper nor made you their guardian.
  - Muhammad Farooq-i-Azam Malik
Had Allah willed, they would not have been polytheists. We have not appointed you as their keeper, nor are you their maintainer.
  - Mustafa Khattab
Had Allah is willed, they had not been idolatrous. We have not set thee as a keeper over them, nor art thou responsible for them.
  - Marmaduke Pickthall
If it had been Allah's Plan they would not have taken false gods: but We made thee not one to watch over their doings nor art thou set over them to dispose of their affairs. 935
  - Abdullah Yusuf Ali

God's Plan is to use the human will to co-operate in understanding Him and His relations to us. This is the answer to an objector who might say: "If He is All-powered, why does sin or evil exist in the world? Can He not destroy it?" He can, but His Plan is different, and in any case it is not for a Teacher to force any one to accept the truths which he is inspired to preach and proclaim.

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6:108
وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ Wal a tasubboo alla th eena yadAAoona min dooni All a hi fayasubboo All a ha AAadwan bighayri AAilmin ka tha lika zayyann a likulli ommatin AAamalahum thumma il a rabbihim marjiAAuhum fayunabbiohum bim a k a noo yaAAmaloon a
But do not revile those [beings] whom they invoke instead of God,92 lest they revile God out of spite, and in ignorance: for, goodly indeed have We made their own doings appear unto every community.93 In time, [however,] unto their Sustainer they must return: and then He will make them [truly] understand all that they were doing.
  - Mohammad Asad

This prohibition of reviling anything that other people hold sacred - even in contravention of the principle of God's oneness - is expressed in the plural and is, therefore, addressed to all believers. Thus, while Muslims are expected to argue against the false beliefs of others, they are not allowed to abuse the objects of those beliefs and to hurt thereby the feelings of their erring fellow-men.

Lit., "thus goodly have We made ...", etc., implying that it is in the nature of man to regard the beliefs which have been implanted in him from childhood, and which he now shares with his social environment, as the only true and possible ones - with the result that a polemic against those beliefs often tends to provoke a hostile psychological reaction.

O believers, do not insult those, whom these mushrikin call upon besides Allah, lest in retaliation they call bad names to Allah out of their ignorance. Thus We have made the deeds of every group of people seem fair to them. In the end they will all return to their Rabb and then, He will inform them of the reality of all that they have done.
  - Muhammad Farooq-i-Azam Malik
'O believers!' Do not insult what they invoke besides Allah or they will insult Allah spitefully out of ignorance. This is how We have made each people's deeds appealing to them. Then to their Lord is their return, and He will inform them of what they used to do.
  - Mustafa Khattab
Revile not those unto whom they pray beside Allah lest they wrongfully revile Allah through ignorance. Thus unto every nation have We made their deed seem fair. Then unto their Lord is their return, and He will tell them what they used to do.
  - Marmaduke Pickthall
Revile not ye those whom they call upon besides Allah lest they out of spite revile Allah in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord and We shall then tell them the truth of all that they did. 936
  - Abdullah Yusuf Ali

A man's actual personal religion depends upon many things, -his personal psychology, the background of his life, his hidden or repressed feelings, tendencies, or history (which psychoanalysis tries to unravel), his hereditary dispositions or antipathies, and all the subtle influences of his education and his environment. The task before the man of God is: (1) to use any of these which can subserve the higher ends, (2) to purify such as have been misused, (3) to introduce new ideas and modes of looking at things, and (4) to combat what is wrong and cannot be mended: all for the purpose of leading to the truth and gradually letting in spiritual light where there was darkness before. If that is not done with discretion and the skill of a spiritual Teacher, there may be not only a reaction of obstinacy, but an unseemly show of dishonour to the true God and His Truth, and doubts would spread among the weaker brethren whose faith is shallow and infirm. What happens to individuals is true collectively of nations or groups of people. They think in their self-obsession that their own ideas are right. God in His infinite compassion bears with them, and asks those who have purer ideas of faith not to vilify the weaknesses of their neighbours, lest the neighbours in their turn vilify the real truth and make matters even worse than before. In so far as there is active evil, He will deal with it in His own way. Of course the righteous man must not hide his light under a bushel, or compromise with evil, or refuse to establish right living where he has the power to do so.

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6:109
وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَـٰنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا ۚ قُلْ إِنَّمَا ٱلْـَٔايَـٰتُ عِندَ ٱللَّهِ ۖ وَمَا يُشْعِرُكُمْ أَنَّهَآ إِذَا جَآءَتْ لَا يُؤْمِنُونَ Waaqsamoo bi A ll a hi jahda aym a nihim lain j a athum a yatun layuminunna bih a qul innam a al a y a tu AAinda All a hi wam a yushAAirukum annah a i tha j a at l a yuminoon a
Now they swear by God with their most solemn oaths that if a miracle were shown to them, they would indeed believe in this [divine writ]. Say: "Miracles are in the power of God alone."94 And for all you know, even if one should be shown to them, they would not believe
  - Mohammad Asad

Lit.. "Miracles are only with God." It is to be noted that the Qur'anic term ayah denotes not only a "miracle" (in the sense of a happening that goes beyond the usual - that is, commonly observable - course of nature), but also a "sign" or "message": and the last-mentioned significance is the one which is by far the most frequently met with in the Qur'an. Thus, what is commonly described as a "miracle" constitutes, in fact, an unusual message from God, indicating - sometimes in a symbolic manner - a spiritual truth which would otherwise have remained hidden from man's intellect. But even such extraordinary, "miraculous" messages cannot be regarded as "supernatural": for the so-called "laws of nature" are only a perceptible manifestation of "God's way" (sunnat Allah) in respect of His creation - and, consequently, everything that exists and happens, or could conceivably exist or happen, is "natural" in the innermost sense of this word irrespective of whether it conforms to the ordinary course of events or goes beyond it. Now since the extraordinary messages referred to manifest themselves, as a rule, through the instrumentality of those specially gifted and divinely elected personalities known as "prophets", these are sometimes spoken of as "performing miracles" - a misconception which the Qur'an removes by the words, "Miracles are in the power of God alone". (See also 17:59 and the corresponding note [71].)

These mushrikin solemnly swear by Allah that if a Sign came to them they would most certainly believe in your Prophethood. Say: "All signs are vouchsafed by Allah." What should make you understand that if a sign comes to them they will still not believe?.
  - Muhammad Farooq-i-Azam Malik
They swear by Allah their most solemn oaths that if a sign were to come to them, they would certainly believe in it. Say, 'O Prophet,' 'Signs are only with Allah.' What will make you 'believers' realize that even if a sign were to come to them, they still would not believe?
  - Mustafa Khattab
And they swear a solemn oath by Allah that if there come unto them a portent they will believe therein. Say: Portents are with Allah and (so is) that which telleth you that if such came unto them they would not believe.
  - Marmaduke Pickthall
They swear their strongest oaths by Allah that if a (special) sign came to them by it they would believe. Say: "Certainly (all) signs are in the power of Allah: but what will make you (Muslims) realize that even if a (special) sign comes they will not believe." 937
  - Abdullah Yusuf Ali

If the Unbelievers are merely obstinate, nothing will convince them. There is no story more full of miracles than the story of Jesus. Yet in that same story we are told that Jesus said: "A wicked adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the Prophet Jonas": Matt. xvi. 4. There are Signs given by God every day -understood by those who believe. A mere insistence upon some particular or special Sign meant mere contumacy and misunderstanding of the spiritual world.

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6:110
وَنُقَلِّبُ أَفْـِٔدَتَهُمْ وَأَبْصَـٰرَهُمْ كَمَا لَمْ يُؤْمِنُوا۟ بِهِۦٓ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ Wanuqallibu afidatahum waab sa rahum kam a lam yuminoo bihi awwala marratin wana th aruhum fee t ughy a nihim yaAAmahoon a
so long as We keep their hearts and their eyes turned [away from the truth],95 even as they did not believe in it in the first instance: and [so] We shall leave them in their overweening arrogance, blindly stumbling to and fro.
  - Mohammad Asad

I.e., so long as they remain blind to the truth in consequence of their unwillingness to acknowledge it - and this in accordance with the law of cause and effect which God has imposed on His creation (see surah {2}, note [7]).

We will turn away their hearts and their eyes from the Truth because of their attitude which prompted them to disbelieve in the first place, and We will leave them to wander in their rebellious wrongdoing.
  - Muhammad Farooq-i-Azam Malik
We turn their hearts and eyes away 'from the truth' as they refused to believe at first, leaving them to wander blindly in their defiance.
  - Mustafa Khattab
We confound their hearts and their eyes. As they believed not therein at the first, We let them wander blindly on in their contumacy.
  - Marmaduke Pickthall
We (too) shall turn to (confusion) their hearts and their eyes even as they refused to believe in the first instance: We shall leave them in their trespasses to wander in distraction. 938 939
  - Abdullah Yusuf Ali

Where there is sheer obstinacy and ridicule of faith, the result will be that such a sinner's heart will be hardened and his eyes will be sealed, so that he cannot even see the things visible to ordinary mortals. The sinner gathers impetus in his descent towards wrong.

Cf. ii. 15. God's grace is always ready to help human weakness or ignorance and to accept repentance and give forgiveness. But where the sinner is in actual rebellion, he will be given none, and it will be his own fault if he wanders about distractedly, without any certain hope or refuge.

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