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Surah 6. Al-An'am

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6:1
ٱلْحَمْدُ لِلَّهِ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَجَعَلَ ٱلظُّلُمَـٰتِ وَٱلنُّورَ ۖ ثُمَّ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ يَعْدِلُونَ Al h amdu lill a hi alla th ee khalaqa a l ssam a w a ti wa a lar d a wajaAAala a l thth ulum a ti wa al nnoora thumma alla th eena kafaroo birabbihim yaAAdiloon a
ALL PRAISE is due to God, who has created the heavens and the earth, and brought into being deep darkness as well as light:1 and yet, those who are bent on denying the truth regard other powers as their Sustainer's equals!
  - Mohammad Asad

Both "darkness" and "light" are used here in their spiritual connotation. As always in the Qur'an, "darkness" is spoken of in the plural (zulumat) in order to stress its intensity, and is best translated as "deep darkness" or "depths of darkness".

All praise be to Allah, the One Who has created the heavens and the earth and made darkness and the light; yet the unbelievers set up equal partners with their Rabb.
  - Muhammad Farooq-i-Azam Malik
All praise is for Allah Who created the heavens and the earth and made darkness and light.1 Yet the disbelievers set up equals to their Lord 'in worship'.
  - Mustafa Khattab

 “Light” is always used in the Quran in the singular (nûr), whereas “darkness” is used in the plural (ẓulumât). Nûr is usually used in a metaphorical sense to refer to true guidance, whereas ẓulumât refers to different forms of misguidance.

Praise be to Allah, Who hath created the heavens and the earth, and hath appointed darkness and light. Yet those who disbelieve ascribe rivals unto their Lord.
  - Marmaduke Pickthall
Praise be to Allah Who created the heavens and the earth and made the darkness and the light. Yet those who reject Faith hold (others) as equal with their Guardian-Lord. 834 835
  - Abdullah Yusuf Ali

Adala has various meanings: (1) to hold something as equal to something else, as here; to balance nicely; (2) to deal justly, as between one party and another, xiii.15; (3) to give compensation or reparation, or something as equivalent to something else, vi. 70; (4) to turn the balance the right way, to give a right disposition, to give a just bias or proportion, lxxxii. 7; (5) to turn the balance the wrong way, to swerve, to show bias. iv 135.

The argument is threefold: (1) God created everything you see and know: how can you then set up any of His own creatures as equal to Him? (2) He is your own Guardian-Lord; He cherishes and loves you: how can you be so ungrateful as to run after something else? (3) Darkness and Light are to help you to distinguish between the true from the false: how then can you confound the true God with your false ideas and superstitions? There may also be a repudiation of the Duality of old Persian theology; Light and Darkness are not conflicting Powers; they are both creatures of the one true God.

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6:2
هُوَ ٱلَّذِى خَلَقَكُم مِّن طِينٍ ثُمَّ قَضَىٰٓ أَجَلًا ۖ وَأَجَلٌ مُّسَمًّى عِندَهُۥ ۖ ثُمَّ أَنتُمْ تَمْتَرُونَ Huwa alla th ee khalaqakum min t eenin thumma qa da ajalan waajalun musamman AAindahu thumma antum tamtaroon a
He it is who has created you out of clay, and then has decreed a term [for you] - a term known [only] to him.2 And yet you doubt -
  - Mohammad Asad

Lit., "and a term is stated with Him" - i.e., known to Him alone (Manar VII, 298). Some of the authorities are of the opinion that the "term" refers to the end of the world and the subsequent resurrection, while others relate it to individual human lives. Other commentators, again, see in the first mention of this word a reference to individual lives, and in the second, to the Day of Resurrection; according to this latter interpretation, the concluding phrase might be rendered thus: "and there is [another] term...", etc. However, in view of several other occurrences of the expression ajal musamma in the Qur'an, it is best rendered here as "a term set [by Him]" or "known [to Him]", i.e., relating both to individual lives and to the world as a whole.

He is the One Who has created you from clay, then decreed a fixed term of life and set a deadline for you Himself; yet you go on doubting!
  - Muhammad Farooq-i-Azam Malik
He is the One Who created you from clay,1 then appointed a term 'for your death' and another known only to Him 'for your resurrection'- yet you continue to doubt!
  - Mustafa Khattab

 i.e., created your father, Adam, from clay. Some scholars suggest that if we examine all the minerals found in the earth (potassium, nitrogen, and carbon), we find that these are the same minerals that make up our body. Furthermore when we die, our bodies are absorbed back into the ground. And when we are resurrected, we will be resurrected from the ground (see 20:55).

He it is Who hath created you from clay, and hath decreed a term for you. A term is fixed with Him. Yet still ye doubt!
  - Marmaduke Pickthall
He it is who created you from clay and then decreed a stated term (for you). And there is in His presence another determined term; yet ye doubt within yourselves!. 836 837
  - Abdullah Yusuf Ali

After the general argument, the argument comes to man personally. Can such a miserable creature, created from clay, put himself in opposition to his Creator? And can man forget or doubt that he is here only for a short term of probation? And then, after a period, comes the Day of Account before God.

This life is a period of probation. The other term leads up to Judgement.

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6:3
وَهُوَ ٱللَّهُ فِى ٱلسَّمَـٰوَٰتِ وَفِى ٱلْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ Wahuwa All a hu fee a l ssam a w a ti wafee alar d i yaAAlamu sirrakum wajahrakum wayaAAlamu m a taksiboon a
although He is God in the heavens and on earth, knowing all that you keep secret as well as all that you do openly, and knowing what you deserve.
  - Mohammad Asad
He is the same One Allah in both the heavens and the earth. He knows what you conceal, what you reveal and what you do.
  - Muhammad Farooq-i-Azam Malik
He is the Only True God in the heavens and the earth. He knows whatever you conceal and whatever you reveal, and knows whatever you do.
  - Mustafa Khattab
He is Allah in the heavens and in the earth. He knoweth both your secret and your utterance, and He knoweth what ye earn.
  - Marmaduke Pickthall
And He is Allah in the heavens and on earth. He knoweth what ye hide and what ye reveal and He knoweth the (recompense) which ye earn (by your deeds). 838
  - Abdullah Yusuf Ali

It is folly to suppose that God only reigns in the heavens. He also reigns on earth. He knows all our secret thoughts and motives, and the real worth of all that is behind what we care to show. It is by our deeds that He judges us; for our deeds, whether good or evi, we shall get due recompense in due time.

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6:4
وَمَا تَأْتِيهِم مِّنْ ءَايَةٍ مِّنْ ءَايَـٰتِ رَبِّهِمْ إِلَّا كَانُوا۟ عَنْهَا مُعْرِضِينَ Wam a tateehim min a yatin min a y a ti rabbihim ill a k a noo AAanh a muAAri d een a
Yet whenever any of their Sustainer's message comes unto them, they [who are bent on denying the truth] turn their backs upon it:3
  - Mohammad Asad

Lit., "there has not come unto them a message of their Sustainer's messages without that they turned their backs upon it".

Yet the reaction of the people has been that whenever a revelation came to them from their Rabb, they neglected it.
  - Muhammad Farooq-i-Azam Malik
Whenever a sign comes to them from their Lord, they turn away from it.
  - Mustafa Khattab
Never came there unto them a revelation of the revelations of Allah but they did turn away from it.
  - Marmaduke Pickthall
But never did a single one of the Signs of their Lord reach them but they turned away therefrom.
  - Abdullah Yusuf Ali

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6:5
فَقَدْ كَذَّبُوا۟ بِٱلْحَقِّ لَمَّا جَآءَهُمْ ۖ فَسَوْفَ يَأْتِيهِمْ أَنۢبَـٰٓؤُا۟ مَا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ Faqad ka thth aboo bi a l h aqqi lamm a j a ahum fasawfa yateehim anb a o m a k a noo bihi yastahzioon a
and so they give the lie to this truth now that it has come unto them. In time, however, they will come to understand what it was that they were wont to deride.4
  - Mohammad Asad

Lit., "there will come to them information about that which they used to mock at" or "deride" - i.e., the continuation of life after death, in particular, and the Qur'anic message, in general.

Now that the truth has come to them they have denied it. Soon they will come to know the reality which they are ridiculing.
  - Muhammad Farooq-i-Azam Malik
They have indeed rejected the truth when it came to them, so they will soon face the consequences of their ridicule.
  - Mustafa Khattab
And they denied the truth when it came unto them. But there will come unto them the tidings of that which they used to deride.
  - Marmaduke Pickthall
And now they reject the truth when it reaches them: but soon shall they learn the reality of what they used to mock at.
  - Abdullah Yusuf Ali

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6:6
أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ مَّكَّنَّـٰهُمْ فِى ٱلْأَرْضِ مَا لَمْ نُمَكِّن لَّكُمْ وَأَرْسَلْنَا ٱلسَّمَآءَ عَلَيْهِم مِّدْرَارًا وَجَعَلْنَا ٱلْأَنْهَـٰرَ تَجْرِى مِن تَحْتِهِمْ فَأَهْلَكْنَـٰهُم بِذُنُوبِهِمْ وَأَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ Alam yaraw kam ahlakn a min qablihim min qarnin makkann a hum fee alar d i m a lam numakkin lakum waarsaln a a l ssam a a AAalayhim midr a ran wajaAAaln a alanh a ra tajree min ta h tihim faahlakn a hum bi th unoobihim waanshan a min baAAdihim qarnan a khareen a
Do they not see how many a generation We have destroyed before their time - [people] whom We had given a [bountiful] place on earth, the like of which We never gave unto you, and upon whom We showered heavenly blessings abundant, and at whose feet We made running waters flow? And yet We destroyed them for their sins, and gave rise to other people in their stead.5
  - Mohammad Asad

Lit., "a generation of others after them". However, in Qur'anic usage, the term qarn does not always denote "a generation", but - rather more frequently - "an epoch", or "people belonging to one particular epoch", as well as "a civilization" in the historical sense of this word.

Have they not seen how many generations We have destroyed before them? We had made those nations more powerful in the land than yourselves. We sent down for them abundant rain from the sky and made the rivers to flow beneath their feet: yet for their sins We destroyed them all and raised up other generations in their places.
  - Muhammad Farooq-i-Azam Malik
Have they not seen how many 'disbelieving' peoples We destroyed before them? We had made them more established in the land than you. We sent down abundant rain for them and made rivers flow at their feet. Then We destroyed them for their sins and replaced them with other peoples.
  - Mustafa Khattab
See they not how many a generation We destroyed before them, whom We had established in the earth more firmly than We have established you, and We shed on them abundant showers from the sky, and made the rivers flow beneath them. Yet We destroyed them for their sins, and created after them another generation.
  - Marmaduke Pickthall
See they not how many of those before them We did destroy? Generations We had established on the earth in strength such as We have not given to you for whom We poured out rain from the skies in abundance and gave (fertile) streams flowing beneath their (feet): yet for their sins We destroyed them and raised in their wake fresh generations (to succeed them). 839
  - Abdullah Yusuf Ali

Now comes the argument from history, looking backwards and forwards. If we are so short-sighted or arrogant as to suppose that we are firmly established on this earth, secure in our privileges,we are reminded of much greater nations in the past, who failed in their duty and were wiped out. In their fate we must read our own fate, if we fail likewise! But those without faith, instead of facing facts squarely "turn away therefrom." A) Qirtas, in the Apostle's life, could only mean "parchment," which was commonly used as writing material in Western Asia from the 2nd century B.C. The word was derived from the Greek, Charles (Cf. Latin, "Charta"). Paper, as we know it, made from rags, was first used by the Arabs after the conquest of Samarqand in 751 A.D. The Chinese had used it by the 2nd century B.C. The Arabs introduced it into Europe; it was used in Greece in the 11th and 12th century, and in Spain through Sicily in the 12th century. The Papyrus, made from an Egyptian reed, was in Egypt as early as 2500 B.C. It gave place to paper in Egypt in the 10th century.

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6:7
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَـٰبًا فِى قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّا سِحْرٌ مُّبِينٌ Walaw nazzaln a AAalayka kit a ban fee qir ta sin falamasoohu biaydeehim laq a la alla th eena kafaroo in h atha ill a si h run mubeen un
But even if We had sent down unto thee [O Prophet] a writing on paper, and they had touched it with their own hands - those who are bent on denying the truth would indeed have said, "This is clearly nothing but a deception!"
  - Mohammad Asad
O Prophet, if We had sent to you a Book written on paper and they could have touched it with their own hands, the unbelievers would still have said: "This is nothing but plain sorcery!"
  - Muhammad Farooq-i-Azam Malik
Had We sent down to you 'O Prophet' a revelation in writing and they were to touch it with their own hands, the disbelievers would still have said, 'This is nothing but pure magic!'
  - Mustafa Khattab
Had we sent down unto thee (Muhammad) (actual) writing upon parchment, so that they could feel it with their hands, those who disbelieve would have said: This is naught else than mere magic.
  - Marmaduke Pickthall
If We had sent unto thee a written (Message) on parchment so that they could touch it with their hands the unbelievers would have been sure to say: "This is nothing but obvious magic!" 840
  - Abdullah Yusuf Ali

The materialists want to see actual physical material things before them, but if such a thing came from an unusual source or expressed things they cannot understand, they give it some name like magic, or superstition, or whatever name is in fashion, and they are not helped at all in attaining faith, because their "hearts are diseased" (ii. 10)

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6:8
وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ مَلَكٌ ۖ وَلَوْ أَنزَلْنَا مَلَكًا لَّقُضِىَ ٱلْأَمْرُ ثُمَّ لَا يُنظَرُونَ Waq a loo lawl a onzila AAalayhi malakun walaw anzaln a malakan laqu d iya alamru thumma l a yun th aroon a
They are saying, too, "Why has not an angel [visibly] been sent down unto him?" But had We sent down an angel, all would indeed have been decided,6 and they would have been allowed no further respite [for repentance].
  - Mohammad Asad

I.e., Judgment Day would have come - for it is only then that the forces described as angels will manifest themselves to man in their true form and become comprehensible to him. (Cf. a similar passage in 2:210 .)

They ask: "Why has no angel been sent down to us?" Well, if We had sent down an angel, the matter would have been settled at once and no respite would have been granted after that;
  - Muhammad Farooq-i-Azam Malik
They say, 'Why has no 'visible' angel come with him?' Had We sent down an angel, the matter would have certainly been settled 'at once',1 and they would have never been given more time 'to repent'.
  - Mustafa Khattab

 i.e., they would have been destroyed immediately upon denying the angel.

They say: Why hath not an angel been sent down unto him? If We sent down an angel, then the matter would be judged; no further time would be allowed them (for reflection).
  - Marmaduke Pickthall
They say: "Why is not an angel sent down to him?" If We did send down an angel the matter would be settled at once and no respite would be granted them. 841
  - Abdullah Yusuf Ali

Cf. ii. 210. An angel is a heavenly being, a manifestation of God's glory, invisible to men who live gross material lives. Such men are given plenty of respite in which to turn in repentance to God and make theselves worthly of His light. But if their prayer to see an angel were grated, it would do them no good, for thy would be destroyed as darkness is destroyed by light.

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6:9
وَلَوْ جَعَلْنَـٰهُ مَلَكًا لَّجَعَلْنَـٰهُ رَجُلًا وَلَلَبَسْنَا عَلَيْهِم مَّا يَلْبِسُونَ Walaw jaAAaln a hu malakan lajaAAaln a hu rajulan walalabasn a AAalayhim m a yalbisoon a
And [even] if We had appointed an angel as Our message-bearer,7 We would certainly have made him [appear as] a man - and thus We would only have confused them in the same way as they are now confusing themselves.8
  - Mohammad Asad

Lit., "if We had made him an angel" - with the pronoun obviously referring to the bearer of God's message (Zamakhshari).

Lit., "We would have made confusing to them that which they are making confused". Since it is impossible for man to perceive angels as they really are, the hypothetical angelic message-bearer would have to assume the shape of a human being - and so their demand for a direct "verification" of the message would have remained unfulfilled, and their self-caused confusion unresolved.

and if We had sent an angel, We would have certainly send him in a human form and thus involved them in the same confusion as they are in at this time.
  - Muhammad Farooq-i-Azam Malik
And if We had sent an angel, We would have certainly made it 'assume the form of' a man- leaving them more confused than they already are.
  - Mustafa Khattab
Had We appointed an angel (Our messenger), We assuredly had made him (as) a man (that he might speak to men); and (thus) obscured for them (the truth) they (now) obscure.
  - Marmaduke Pickthall
If We had made it an angel We should have sent him as a man and We should certainly have caused them confusion in a matter which they have already covered with confusion. 842
  - Abdullah Yusuf Ali

Supposing an angel should appear to their grosser senses, he could only do it in human form. In that case their present confused notions about spiritual life would be still more confounded. They would say: "We wanted to see an angel, and we have only seen a man!"

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6:10
وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُوا۟ مِنْهُم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ Walaqadi istuhzia birusulin min qablika fa ha qa bi a lla th eena sakhiroo minhum m a k a noo bihi yastahzioon a
And, indeed, [even] before thy time have apostles been derided - but those who scoffed at them were [in the end] overwhelmed by the very thing which they were wont to deride.9
  - Mohammad Asad

Lit., "that which they were wont to deride enfolded those who scoffed at them" (i.e., at the apostles): the meaning being that a derisive rejection of spiritual truths inexorably rebounds on the scoffers and has not only a disastrous effect on their individual lives after death but also - if persisted in by the majority within a community - destroys the moral basis of their society and, thus, their earthly happiness and sometimes even their physical existence.

O Muhammad many Rasools before you were also ridiculed, but in the long run those who ridiculed were hemmed in by the very thing they were ridiculing.
  - Muhammad Farooq-i-Azam Malik
'Other' messengers had already been ridiculed before you 'O Prophet', but those who mocked them were overtaken by what they used to ridicule.
  - Mustafa Khattab
Messengers (of Allah) have been derided before thee, but that whereat they scoffed surrounded such of them as did deride.
  - Marmaduke Pickthall
Mocked were (many) Apostles before thee; but the scoffers were hemmed in by the thing that they mocked. 843
  - Abdullah Yusuf Ali

"The scoffers were mocked by the thing that they mocked" would express epigrammatically part of the sense, but not the whole. "Hemmed in" implies that the logic of events turned the tables, and as a man might be besieged and surrounded by an enemy in war, and would be forced to surrender, so these mockers will find that events would justify Truth, not them. The mockers of Jesus, - where were they when Titus detroyed Jerusalem? The mockers who drove out Muhammad from Mecca, - what was their plight when Muhammad came back in triumph and they sued for mercy, - and he gave it to them! According to the Latin proverb, Great is Truth, and must prevail.

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6:11
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ ثُمَّ ٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذِّبِينَ Qul seeroo fee alar d i thumma on th uroo kayfa k a na AA a qibatu almuka thth ibeen a
Say: "Go all over the earth, and behold what happened in the end to those who gave the lie to the truth!"
  - Mohammad Asad
O Muhammad, say: "Travel through the earth and see what was the end of those who denied the truth."
  - Muhammad Farooq-i-Azam Malik
Say, 'Travel throughout the land and see the fate of the deniers.'
  - Mustafa Khattab
Say (unto the disbelievers): Travel in the land, and see the nature of the consequence for the rejecters!
  - Marmaduke Pickthall
Say: "Travel through the earth and see what was the end of those who rejected truth."
  - Abdullah Yusuf Ali

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6:12
قُل لِّمَن مَّا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ قُل لِّلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ لَا رَيْبَ فِيهِ ۚ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ Qul liman m a fee a l ssam a w a ti wa a lar d i qul lill a hi kataba AAal a nafsihi a l rra h mata layajmaAAannakum il a yawmi alqiy a mati l a rayba feehi alla th eena khasiroo anfusahum fahum l a yuminoon a
Say: "Unto whom belongs all that is in the heavens and on earth?" Say: "Unto God, who has willed upon Himself the law of grace and mercy."10 He will assuredly gather you all together on the Day of Resurrection, [the coming of] which is beyond all doubt: yet those who have squandered their own selves - it is they who refuse to believe [in Him],
  - Mohammad Asad

The expression "God has willed upon Himself as a law" (kataba 'ala nafsihi) occurs in the Qur'an only twice - here and in verse {54} of this surah - and in both instances with reference to His grace and mercy (rahmah); none of the other divine attributes has been similarly described. This exceptional quality of God's grace and mercy is further stressed in 7:156 - "My grace overspreads everything" - and finds an echo in the authentic Tradition in which, according to the Prophet, God says of Himself, "Verily, My grace and mercy outstrips My wrath" (Bukhari and Muslim).

Ask them: "To whom belongs all that is in the heavens and in the earth?" If they don't respond, tell them: "To Allah!" He has decreed mercy for Himself, that is why He does not punish you for your misdeeds right away. He will certainly gather you all together on the Day of Resurrection; there is no doubt about it. Yet those who have lost their souls will not believe.
  - Muhammad Farooq-i-Azam Malik
Ask 'them, O Prophet', 'To whom belongs everything in the heavens and the earth?' Say, 'To Allah!' He has taken upon Himself to be Merciful. He will certainly gather 'all of' you together for the Day of Judgment- about which there is no doubt. But those who have ruined themselves will never believe.
  - Mustafa Khattab
Say: Unto whom belongeth whatsoever is in the heavens and the earth? Say: Unto Allah. He hath prescribed for Himself mercy, that He may bring you all together to a Day whereof there is no doubt. Those who ruin their own souls will not believe.
  - Marmaduke Pickthall
Say: "To whom belongeth all that is in the heavens and on earth?" Say: "To Allah. He hath inscribed for Himself (the rule of) Mercy that He will gather you together for the Day of Judgment there is no doubt whatever. It is they who have lost their own souls that will not believe. 844
  - Abdullah Yusuf Ali

History, travel, human eperience, all prove the Mercy of God and the law that without it those who reject Truth tend to lose their own souls and destroy themselves.

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6:13
وَلَهُۥ مَا سَكَنَ فِى ٱلَّيْلِ وَٱلنَّهَارِ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ Walahu m a sakana fee allayli wa al nnah a ri wahuwa a l ssameeAAu alAAaleem u
although His is all that dwells in the night and the day, and He alone is all-hearing, all-knowing.
  - Mohammad Asad
To Him belongs all that takes rest in the night and in the day. He is the Hearer, the Knower.
  - Muhammad Farooq-i-Azam Malik
To Him belongs whatever exists in the day and night. And He is the All-Hearing, All-Knowing.
  - Mustafa Khattab
Unto Him belongeth whatsoever resteth in the night and the day. He is the Hearer, the Knower.
  - Marmaduke Pickthall
"To Him belongeth all that dwelleth (or lurketh) in the night and the day. For He is the One Who heareth and knoweth all things. 845 846
  - Abdullah Yusuf Ali

Sakan=(1) to dwell; (2) to rest, to be still, to stop (moving), to lurk; (3) to be quiescent, as a letter which is not moved with a vowel. If we imagine Night and Day to be places, and each to have (dwelling in them) things that are open and things that are concealed, things that move and things that are still, things that are sounded and things that are quiescent, we get some ida of the imagery implied. The mystery of Time (which seems more abstract than Space) is thus explained and illustrated by the idea of Place or Space, which also is a notion and not a concrete thing. But He Who has control of all these things is the one true God.

Throughout this section we have a sort of implied dialogue, of which one part is understood from the other part, which is expressed. In verse 11, we might have an imagery objector saying: "Why go back to the past?" The answer is: "Well, travel through the world, and see whether it is not true that virtue and godliness exalt a nation, and the opposite are causes of ruin. Both the past and the present prove this." In verse 12 the objector may say: "But you speak of God's power?" The man of God replies: "Yes, but Mercy is God's own attribute, and knowledge and wisdom beyond what man can conceive."

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6:14
قُلْ أَغَيْرَ ٱللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ ۗ قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ ۖ وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ Qul aghayra All a hi attakhi th u waliyyan f at iri a l ssam a w a ti wa a lar d i wahuwa yu t AAimu wal a yu t AAamu qul innee omirtu an akoona awwala man aslama wal a takoonanna mina almushrikeen a
Say: "Am I to take for my master anyone but God, the Originator of the heavens and the earth, when it is He who gives nourishment and Himself needs none?"11 Say: "I am bidden to be foremost among those who surrender themselves unto God, and not to be12 among those who ascribe divinity to aught beside Him."
  - Mohammad Asad

Lit., "when it is He who feeds [others] and is not fed".

Lit., "and be thou not" - an elliptic reference to the words in which this commandment has been expressed.

Say: "Should I take as my protector anyone other than Allah, who is the Creator of the heavens and the earth. Who feeds all and is fed by none?" Say: "Nay! I am commanded to be the first of those who submit to Allah in Islam and not of those who commit shirk."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Will I take any guardian other than Allah, the Originator of the heavens and the earth, Who provides for all and is not in need of provision?' Say, 'I have been commanded to be the first to submit and not be one of the polytheists.'
  - Mustafa Khattab
Say: Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, who feedeth and is never fed? Say: I am ordered to be the first to surrender (unto Him) . And be not thou (O Muhammad) of the idolaters.
  - Marmaduke Pickthall
Say: "Shall I take for my protector any other than Allah the Maker of the heavens and the earth? And He is that feedeth but is not fed." Say: "Nay! but I am commanded to be the first of those who bow to Allah (in Islam) and be not thou of the company of those who join gods with Allah." 847
  - Abdullah Yusuf Ali

Feedeth but is not fed: true both literally and figuratively. To God we owe the satisfaction of all needs, but He is independent of all needs.

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6:15
قُلْ إِنِّىٓ أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍ Qul innee akh a fu in AAa s aytu rabbee AAa tha ba yawmin AAa th eem in
Say: "Behold, I would dread, were I [thus] to rebel against my Sustainer, the suffering [which would befall me] on that awesome Day [of Judgment]."
  - Mohammad Asad
Say: "I will never disobey my Rabb, for I fear the torment of a Mighty Day."
  - Muhammad Farooq-i-Azam Malik
Say, 'I truly fear- if I were to disobey my Lord- the torment of a tremendous Day.'
  - Mustafa Khattab
Say: I fear, if I rebel against my Lord, the retribution of an Awful Day.
  - Marmaduke Pickthall
Say: "I would if I disobeyed my Lord indeed have fear of the penalty of a Mighty Day.
  - Abdullah Yusuf Ali

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