CHAPTER 6: AL-AN'AM (THE CATTLE / THE LIVESTOCK)

Introduction

It was revealed in the Meccan period (Makkah period). It consists of 165 verses (ayat). An‘am refers to the types of sacrificial livestock. The wrong beliefs and traditions of the Arabs regarding these animals were condemned in verses 136, 138, 139, and 142, and the Surah was named Al-An‘am (The Cattle/Livestock). According to Ibn Abbas (may Allah be pleased with him), verses 91, 93, 151, and 153 of the Surah were revealed in the Medinan period (Madinah period). According to another narration, verses 20, 21, 114, and 141 were also revealed in the Medinan period. (H. T. FEYIZLI, 1/127)

In the name of Allah, the Most Gracious, the Most Merciful.

6/1-3 THE CREATOR OF THE UNIVERSE

Translation

1- All praise is due to Allah, Who created the heavens and the earth and brought into being the darkness and the light. Yet those who disbelieve hold (others) as equal to their Lord.

2- He is the One Who created you (first) from clay, then decreed a term (a lifespan). And there is a specified term (the term regarding the Resurrection) in His presence. After (this truth), you (O pagans) still doubt (about Allah being the only one).

3- He is the only true God in the heavens and on the earth. (He) knows what you conceal and what you reveal. He also knows what you earn (of good and evil).

Commentary

(1) "All praise is due to Allah, Who created the heavens and the earth and brought into being the darkness and the light." An‘am refers to the types of sacrificial livestock. The Arabs held wrong beliefs and traditions regarding these animals (verses 136, 138, 139, 142). This Surah is in the sense of a broad explanation of the expression "the Lord of the worlds" found in Surah al-Fatiha. The main subject of the Surah is to put forward the proof of the Creator and the evidences of Tawhid (the oneness of Allah). Our Prophet began his duty of calling by declaring that there is no god but Allah, that sovereignty belongs only to Allah, and that they should not worship any being other than Allah.

"Praise/All praise is due to Allah, Who created the heavens and the earth and brought into being the darkness and the light." Almighty Allah begins this Surah by teaching His servants to praise Him. Allah, Who is worthy of all praise, has no partner and no equal. The meaning of the verse is: Praise Allah, Who has bestowed favors upon you, given you blessings, and created the heavens, the earth, and all beauties. (M. A. SABUNI, 1/350-351)

"The One Who brought into being the darkness and the light." Darkness (zulumat) is mentioned in the plural, while light (nur) is mentioned in the singular. Darknesses are many: such as the darkness of the night, the darkness of the sea, the darkness of disbelief (kufr), the darkness of hypocrisy (munafiq), and the darkness of transgression (fasiq). The light of guidance, however, is single/one (in its source). (S. HAWWA, 4/277)

(2) "He is the One Who created you from clay." That is, He created Adam, who is your origin, from clay. (S. HAWWA) Alternatively, the formation of every human being is based on the soil through nutrients. This is because blood, which is the basic element of life, is obtained from nutrients, and nutrients come from the soil. (QUR’AN WAY, 2/371; ELMALILI, 3/381)

"Then He decreed a term. And there is a specified term (the term regarding the Resurrection) in His presence." Two terms (ecel) are mentioned here: The first term is the -predestined- term when you die at its end, and the second is the term in which you will be resurrected collectively (in the realm of Barzakh). (M. A. SABUNI, 1/351; S. HAWWA, 4/278)

6/4-6 THOSE WHO DENY THE TRUTH

Translation

4- (Even so), whenever a sign from the signs of their Lord came to those (pagans), they would certainly turn away from it.

5- Thus, when the Qur’an came to them, the pagans deemed it a lie. But the (bitter) news of what they used to mock will soon come to them.

6- Did (the pagans) not see how many generations We destroyed before them? We had given them opportunities on earth that We have not given to you, and We sent down abundant rain from the sky upon them, and We made rivers flow beneath (their houses). But (since they became rebellious), We destroyed them because of their sins and brought forth another generation after them. [cf. 8/25, 54; 29/40; 51/59]

Commentary

(4) "Thus, when the Qur’an came to them, the pagans deemed it a lie. But the (bitter) news of what they used to mock will soon come to them." The Pagan Arabs used to accept the existence of Allah, and that He is the Creator and the Provider (46/87); however, they used to worship idols with the belief that they would intercede for them and bring them closer to Allah (39/3, 43; 53/19-23). They rejected the existence of a single God and insisted on associating partners with Allah. They used to say, "Has Muhammad made the gods into one God? Indeed, this is a very curious thing" (38/5). Most of them did not believe in Allah except while associating partners with Him (12/106). They did not believe that the Qur’an was a book of truth, saying, "This Qur’an is a magic, and we certainly deny it" (43/30). They also said, "These are the fables of the ancients, which Muhammad has had written down, and they are dictated to him morning and evening" (25/5). (I. KARAGOZ 2/426)

(6) "Then We destroyed them because of their sins." Tribes such as 'Ad and Thamud and others were destroyed because of their sins while they were living among abundance, rivers, vineyards, gardens, and fruits.

The role of sins and mistakes in the arrival of the appointed terms (ecels) of nations is significant. If a nation does not fail in its duties, its continuation and permanence for a very long time will be possible. (ELMALILI, 3/388)

They disbelieved and rebelled. Thus, We destroyed them because of their sins. This is a threat to the disbelievers. It is a warning that the (calamities) that befell ancient tribes after their power, strength, and glory on earth will also befall them. (M. A. SABUNI, 1/352)

6/7-11 THE EXCUSES OF THE PAGANS

Translation

7- (O My Prophet!) Even if We had sent down to you a written book on paper and they had touched it with their hands, the disbelievers would still have said: "This is nothing but clear magic."

8- (The Pagans) said: "Why has an angel (that we could see) not been sent down to him (Muhammad)?" If We had sent down an angel, the matter would certainly have been settled (regarding their destruction as they would still not believe), and they would not have been given any respite.

9- If We had made the Prophet an angel, We would certainly have made him (appear) as a man, and We would still have allowed them to fall into the same doubt they are in now. [cf. 17/95; 23/24]

10- (O My Prophet!) Certainly, messengers before you were also mocked. (But) those who mocked them were hemmed in (and destroyed) by what they used to mock.

11- (O My Prophet!) Say: "Travel throughout the land, then see what was the end of those who rejected (the messengers) as liars."

Commentary

(7-11) (7) ‘Even if We had sent down to you a book written on a paper and they had touched it with their hands, the disbelievers would have said, "This is nothing but obvious magic".’ The polytheists did not consider the Messenger of Allah proclaiming the divine word to them as sufficient; they demanded a book to be sent down from the sky (Isra 17/93), or unfolded pages (Muddathir 74/52). Those persistent in the Age of Ignorance (Jahiliyyah) invented excuses to put the Messenger of Allah in a difficult position: they made accusations that the Qur'an was magic (An'am 6/7) and that the Prophet was a soothsayer and a madman (Tur 52/29). (QUR’AN WAY, 2/378-79)

(8) ‘And if We had sent down an angel, the matter would have been settled at once [and they would have been destroyed].’ If the angel had come in its original form and the truth had been revealed, the punishment reported by the Prophet would have been implemented immediately. In particular, the angel of revelation, Gabriel (Jibril), could be seen in his original being by very few even among the prophets, let alone ordinary people. (QUR’AN WAY, 2/380, referring to ELMALILI)

Gabriel would often descend to the Messenger of Allah in the form of Dihya al-Kalbi (from among the Companions). Sometimes, he would appear to the Companions together with the Prophet as a man with white clothes and black hair. No signs of travel were seen on him, and none of the Companions recognized him. It is also well-known that Gabriel came in the form of an Arab, asking about faith (Iman), Islam, and excellence (Ihsan), thus teaching Islam. He appeared to Maryam as a ‘well-proportioned man’ (19/17) and to Prophet David as two litigants appearing before him (S. HAWWA, 4/288). Similarly, they came to Prophet Abraham and Prophet Lot in the form of guests.

‘If We had sent down an angel, the matter would surely have been settled.’ (..) However, they would not have the strength to see the angel in its true form; they would be destroyed in a way more terrible than being struck by lightning. Especially since it is Jibril who brought the Qur'an, and one shout from him has been sufficient to destroy a country. (ELMALILI, 3/389)

The sentence ‘the matter would have been settled’ means that the punishment they were threatened with would be carried out and they would be destroyed. Angels only descend to bring punishment to a people who have incurred the wrath of Allah. Indeed, the situation of the people of Lot shows this (7/80-84). (I. KARAGOZ 2/429)

(9) It is noteworthy that the verse says ‘We would have made him [the angel] a man’ (le jealnâhü racülen). With this, it is explained that there was no possibility of the angel being sent in the form of a woman. For the disbelievers used to imagine angels as females. (ELMALILI, 3/390)

If Allah were to send angels to the polytheists, He would only send them to destroy that place (15/51, 51/24). Indeed, the two angels who came as messengers to the prophets Abraham and Lot came in human form (11/69, 77). Gabriel also came to Maryam (19/17) and to our Prophet in human form. (Muslim, I. KARAGOZ 2/429)

(11) ‘Say, "Travel through the land; then observe how was the end of the deniers".’ This command expresses that traveling through the land for trade or other purposes is permissible (Travel/Seyahat), and it emphasizes that it is obligatory to carefully reflect upon the works and traces left by those who were destroyed. (S. HAWWA, 4/289)

 6/12-18 DOOMSDAY AND THE AFTERLIFE

Translation

12- (O My Prophet!) Say: “To whom belongs whatever is in the heavens and the earth?” Say: “To Allah.” He has prescribed mercy for Himself. He will surely gather you on the Day of Resurrection, about which there is no doubt. Those who have brought loss upon themselves (by not using their common sense)—they are the ones who do not believe.

13- To Him belongs (every)thing that dwells in the night and the day. He is the All-Hearing, the All-Knowing.

14- (O My Prophet!) Say: “Shall I take as a protector someone other than Allah, the Originator of the heavens and the earth, Who feeds (the creatures) but is not in need of being fed?” (Again) Say: “I have been commanded to be the first of those who submit (as Muslims) and ‘never be of the pagans’ (it was commanded).”

15- (O My Prophet!) Say: “If I should disobey my Lord, I fear the punishment of a great Day!”

16- On that Day (of Resurrection), whoever the (punishment) is averted from, (Allah) has surely shown him mercy, and that is the clear success.

17- (O My Prophet!) If Allah touches you with an adversity, there is no power to remove it except Him. And if He touches you with a good, (it is the same). For He is All-Powerful over everything.

18- Allah is the Supreme Power and Authority over His servants. He is the All-Wise, the All-Aware of everything.

6/12-18 DOOMSDAY AND THE AFTERLIFE

 Translation

12- Say: “To whom belongs whatever is in the heavens and the earth?” Say: “To Allah.” He has prescribed mercy for Himself. He will surely gather you on the Day of Resurrection, about which there is no doubt. Those who have brought loss upon themselves—they are the ones who do not believe.

13- To Him belongs everything that dwells in the night and the day. He is the All-Hearing, the All-Knowing.

14- Say: “Shall I take as a protector someone other than Allah, the Originator of the heavens and the earth, Who feeds but is not fed?” Say: “I have been commanded to be the first of those who submit (as Muslims) and ‘never be of the Pagans’!”

15- Say: “If I should disobey my Lord, I fear the punishment of a great Day!”

16- On that Day, whoever the punishment is averted from, He has surely shown him mercy. And that is the clear success.

17- If Allah touches you with an adversity, there is no one to remove it except Him. And if He touches you with a good, He is All-Powerful over everything.

18- He is the Supreme Power over His servants. He is the All-Wise, the All-Aware.

Commentary

(12) The people of Makkah said to the Messenger of Allah: “O Muhammad! We asked the Jews and Christians about you, and they informed us that you are not a Messenger. So, who will bear witness to your prophethood?” Thereupon, the following verses were revealed. (H. T. FEYIZLI, 1/129)

“He has prescribed mercy for Himself.” He created all beings with His mercy, and the occurrence of all events became the lines of His mercy. Contrary to the Divine character, He does not hasten to punish those who adopt things that require wrath; He accepts repentance and seeking refuge. (ELMALILI, 3/393-94)

The mercy mentioned in the verse encompasses all blessings in this world and the hereafter. Therefore, leading His servants to the knowledge of Allah (marifatullah), teaching the knowledge of Tawhid (oneness), sending down books, and giving respite to those who insist on disbelief are all part of His mercy. (I. H. BURSEVI, 5/241)

(...) Although He is not obliged, He has promised out of His own grace and generosity that He will show mercy to His servants. He treats His servants with mercy, does not punish those who disbelieve immediately, grants them time to return to Him, and informs them that He will accept their repentance if they regret. This is because His mercy has surpassed His wrath. (Bukhari, Muslim; O. CELIK, 2/68)

While Almighty Allah gives only the deserved punishment for evil, He gives ten times the reward for good, and even higher levels when He wills; furthermore, He erases evils through good deeds and deducts them from the account. All of these are separate grants from Almighty Allah. Otherwise, no one can deserve to enter Paradise in return for their good deeds. Only those fortunate servants who fall under the scope of Almighty Allah’s mercy can enter Paradise. This rule applies even to the Prophet (pbuh). Indeed, the Prophet himself expressed this truth as a servant who is fully aware of human inadequacy and the virtue of Almighty Allah. (S. KUTUB, 3/505)

Hadith: “By Allah in Whose hand is my soul, no one among people can enter Paradise by their deeds; they can only enter by the mercy and grace of Allah.” (Upon a question) “Even my deeds will not make me enter Paradise, unless Allah protects me with His mercy.” (Bukhari, Riqaq 18; Muslim, Munafiqun 71; O. CELIK, 2/70)

Hadith: “Verily, My mercy has surpassed My wrath.” (Bukhari, Muslim)

Hadith: “Allah divided mercy into a hundred parts and sent only one part down to earth. Thanks to this, a mother shows compassion to her offspring.” (Bukhari, Muslim)

Hadith: “Allah does not show mercy to those who do not show mercy to people.” (Bukhari, Muslim; S. KUTUB, 3/505, 506, 507)

(14) “The Originator (Creator) of the heavens and the earth.” Fatir: The Creator. The root of Fatir is to split something at its beginning. The word "create" in our language is related to this. The breaking away of one being from another, the emergence of a grass from a seed, the birth of a cell from a cell are all a kind of splitting. (ELMALILI, 3/395-96)

The word samawat, meaning "heavens," includes the Sun, Moon, stars, galaxies, clouds, wind, and angels; the word ard, meaning "earth," includes seas, lakes, rivers, forests, mountains, plains, trees, plants, rocks, air, soil, animals, humans, and jinn—in short, all beings, small and large, are included in these two words. Almighty Allah is the sole Creator; there is no creator other than Him. (I. KARAGOZ 2/434)

“Allah’s feeding” means His feeding and giving drink to His servants, and His creating the clean air and food substances that living things need. If Almighty Allah had not given the soil the ability to grow grains, vegetables, and trees, and if He had not created the Sun, water, soil, and oxygen, no living being could survive. Living things need Allah’s beings and blessings to live. (I. KARAGOZ 2/434)

“Never be of the pagans.” I was commanded to be a Muslim. Falling into shirk (associating partners) was forbidden to me. This expression is proof that Islam and shirk cannot coexist. (S. HAWWA, 4/296)

“Say: I am commanded to be the first of those who submit, and be not of the pagans.” The meaning of being a Muslim and not being among the pagans is not to take anyone other than Allah as a protector/friend. Taking someone other than Allah as a protector is directly shirk.

We are faced with a single and absolute issue. It is an extremely definite matter that does not accept softening or slipperiness. In this orientation—in receiving the message, in submission, in worship, in seeking help—Almighty Allah will be known as one and without partners; His absolute sovereignty will be approved in all these matters, and the claim that someone else could be a partner to Him in any of these areas will be radically rejected. Both emotional and practical devotion will be based on His unrivaled authority in tradition and Sharia; either all of these will happen, which is Islam, or someone else will be considered a partner to Almighty Allah in any of these matters, which is polytheism (shirk); and polytheism and Islam can never come together in the same heart. (S. KUTUB, 3/513)

(17) “If Allah touches you with an adversity, there is no power to remove it except Him. And if He touches you with a good, He is All-Powerful over everything.” Hadith: The following advice given by the Messenger of Allah (pbuh) to Ibn Abbas (ra), whom he took behind him on his mount, is almost in the nature of a commentary on these verses: “Observe the commands of Allah so that Allah will protect and preserve you. Keep the pleasure of Allah foremost in every matter so that you find Allah before you. If you are to ask for something, ask it from Allah. If you are to seek help, seek it from Allah! And know that if the whole nation were to gather to provide you with a benefit, they could only provide the benefit that Allah has predestined for you. Likewise, if the whole nation were to attempt to harm you, they could only cause the harm that Allah has predestined for you. For the pen that writes destiny has stopped writing, and the writings have become finalized in an unchangeable way.” (From Tirmidhi; O. CELIK, 2/70, 71)

6/19-20 THE EVIDENCES OF PROPHETHOOD

Translation

19- (O My Prophet!) Say: “Which thing is greatest in testimony?” Say (as an answer): “(O pagans!) Allah is witness between me and you (regarding my true prophethood). This Qur’an has been revealed to me that I may warn you with it and whomever it reaches. Do you truly testify that there are other gods with Allah?” Say: “I do not testify (to that).” Say: “He is only one God. And I am indeed innocent of what you associate (as partners) with Him.”

20- Those to whom We have given the Scripture recognize him (that Muhammad is the true and final Prophet) as they recognize their own children. Those who have brought loss upon themselves (by deviating from the truth)—they are the ones who do not believe. [cf. 61/6; 2/146]

Commentary

(19) “And He is the Subjugator over His servants.” He is the One Who prevails over His servants, and Who is powerful and superior over them. (S. HAWWA, 4/319)

“This Qur’an has been revealed to me that I may warn you with it and whomever it reaches.” This means that the rulings of the Qur’an are not specific to those existing at the time it was revealed. It completely includes those who will come after them until the Day of Judgment. However, those whom the Qur’an has not reached and whose ears it has not touched will not be punished. (ELMALILI, 3/401)

The expression meaning “This Qur’an has been revealed to me that I may warn you with it and whomever it reaches” shows that the Prophet and the Holy Qur’an were sent to all humanity, and therefore that Islam is a universal religion. Since this verse calls people to testify both to the oneness of Allah and to the prophethood of Muhammad, it contains the Kalima ash-Shahada (the declaration of faith) in terms of its meaning. (QUR’AN WAY, 2/386)

Hadith: The Messenger of Allah (pbuh) said: “To whomever this Qur’an reaches, it is as if I have spoken with them personally.” (From Ibn Abbas, S. HAWWA, 4/321)

“Say: Which thing is greatest in testimony?” This verse is proof that it is permissible to use the word "thing" (shay) for Allah. Because "thing" is the name of that which exists. It cannot be used for that which does not exist. (S. HAWWA, 4/323)

(20) “Those to whom We have given the Scripture (meaning the Jews and Christians to whom We gave the Torah and the Gospel) recognize him (the Messenger of Allah (pbuh)) as they recognize their own sons.”

Although the People of the Book knew for certain that all previous prophets had foretold the coming of Muhammad, they pretended not to know. Because some of them, as in the case of the Israelites, were expecting him to come from their own nation. The previous prophets had reported everything from the attributes of the final prophet to his city, his migration, and the characteristics of his ummah (community). (H. DONDUREN, 1/249)

“Those to whom We have given the Scripture recognize him as they recognize their own children.” The majority of commentators, including Al-Hasan al-Basri and Suddi, state that the pronoun in the expression ya’rifunahu (they recognize him) refers to Muhammad. (Mawardi, Zamakhshari, Qurtubi) According to them, the People of the Book, especially the Christians, knew that there were certain signs regarding the prophethood of Muhammad in their own holy books. Furthermore, some narrations supporting this view have been transmitted. (M. DEMIRCI, 1/396)

6/21-24 WHO IS THE WRONGDOER?

Translation

21- Who can be more unjust than one who invents a lie against Allah or denies His signs? Certainly, the wrongdoers (zalimun) will not succeed.

22- On the Day of Judgment We will gather them all together, then We will say to those who associated partners (and worshipped idols and things they idolized): “Where are your partners whom you used to claim (as deities)?”

23- Then their only (excuse and) remedy will be to say: “By Allah, our Lord, we were not of those who associated partners (with Him).”

24- (O My Prophet!) Look how they lied against themselves! And the idols they used to worship (instead of Allah) have deserted and vanished from them.

Commentary

(22) "On that day We will gather them all together, then We will say to those who associated partners (and worshipped idols and things they idolized): 'Where are your partners whom you used to claim (as deities)?'" In its essence, 'shirk' (associating partners) is to attribute one of the characteristics of divinity to a being other than Almighty Allah. It makes no difference whether this attribution is the belief that the will of that being is effective over the events and course of the universe, or in the form of offering worship and vows to that being other than Allah, or taking laws and messages from a source other than Allah with the aim of regulating the institutions of life. All of these are separate types of shirk; all of them are various fabricated deities adopted by different types of pagans. (S. KUTUB, 3/528)

Among the ancient Arabs, besides these, a third type of shirk was also widespread. As a result of this type of shirk, they would put forward laws, value judgments, and traditions that did not originate from the permission of Almighty Allah—through their soothsayers and tribal chiefs. And like some people today, they would claim that these human-made rulings were the Sharia of Almighty Allah. (S. KUTUB, 3/528, 529)

(23) They say, "By Allah, our Lord, we were not of those who associated partners." However, their mouths are sealed, and their organs confess that they were disbelievers. They testify against themselves. Thus, they can never attain salvation. (I. H. BURSEVI, 5/260; M. A. SABUNI, 1/356)

6/25-32 THE REGRET AND LONGING THAT PAGANS WILL FEEL

Translation

25- (O My Prophet!) Among the pagans, there are those who listen to you (intentionally while you recite the Qur’an). In response to this (due to their insistence on not believing), We have placed veils over their hearts and heaviness in their ears lest they understand (and misinterpret) it. Even if they see every kind of miracle, they still will not believe in it. Even when those who disbelieve come to you, they argue with you, saying: “This (Qur’an) is nothing but the fables of the ancients.” [cf. 2/7]

26- The pagans both keep (people) away from it (the Qur’an) and keep away from it themselves. Thus, they only destroy themselves, yet they still do not realize!

27- (O My Prophet!) If you could only see when they are made to stand before the Fire and they say: “Oh, if only we could be sent back (to the world), we would not deny the signs of our Lord and we would be among the believers!”

28- No, the things they used to hide before (such as polytheism, disbelief, and rebellion) have now clearly appeared before them (so they speak like this). Even if they were sent back, they would surely return to the things that were forbidden to them. For they are indeed liars. [cf. 32/12]

29- The pagans said: “Our life is nothing but this worldly one. We are not to be resurrected again.”

30- (O My Prophet!) If you could only see (their miserable state) when they are made to stand before their Lord! (At that time, Allah) will say: “Is this (afterlife) not real?” They will say: “Yes, by our Lord, it is real.” He will say: “Then taste the punishment because you used to disbelieve!”

31- Those who denied meeting Allah (and appearing in His presence) have truly incurred loss. Finally, when the Hour comes upon them suddenly, they (will come) carrying their sins on their backs and say: “Woe to us for our great negligence there (while alive)!” Behold, how evil is that which they carry!

32- The life of this world is nothing but play and amusement. But the home of the Hereafter is surely better for those who possess taqwa (those who live in accordance with Allah’s command / who refrain from acting contrary to it). Will you still not use your reason?

Commentary

(26) "The pagans both keep (people) away from it (the Qur’an) and keep away from it themselves. Thus, they only destroy themselves, yet they still do not realize!" Those who are secret or open enemies of the Qur’an and Muslims have, in every era, practiced discrimination under various names and carried out their attacks against Muslims in various ways; at the same time, they have tried to block and close the paths leading to the living of the Qur’an. (H. T. FEYIZLI, 1/129)

"Those who disbelieve say: 'This is nothing but the fables of the ancients.'" Asatir al-Awwalin: This has been thought of as old heroic stories, legends of past times, and epics—what Turks call masal, Greeks call mythos, and Europeans call myth—and it is used in the sense of fabrications and superstitions. The disbelievers say: The Qur’an is not a divine book, but rather lines that Muhammad took from old books and had written down. (ELMALILI, 3/409, 410)

The word ustura, which is the singular of asatir, was Arabized from the Greek Historia. It is used for exaggerated, baseless stories and tales belonging to ancient periods, told to have a pleasant time at entertainments and festivities. (QUR’AN WAY, 2/390)

The prominent leaders of the pagans, such as Abu Jahl, Abu Sufyan, Utbah bin Rabi'ah, his brother Shaybah, Walid bin Mughirah, and Nadr bin Harith, after listening to the Qur’an for a while, asked Nadr bin Harith for his opinion about the Messenger of Allah. He said, "I do not understand anything of what he says; he just moves his lips. The words he speaks are nothing but the ancient fables I have told you." Thereupon, this verse was revealed. (QUR’AN WAY, 2/390)

"If you could only see when they are made to stand before the Fire and they say: 'Oh, if only we could be sent back (to the world), we would not deny the signs of our Lord and we would be among the believers!'" Everything people have done, whether secretly or openly, and all their secrets will come to light (86/9); everyone will find what they have done written in their book of deeds (18/49). While the pagans are being cast into Hell, they will wish that they had not denied the signs of Allah, that they had been among the believers, and that it were possible to be returned to the world so they could be among the believers (6/27, 18/42, 33/66). However, this will not be possible; even if they returned, they would still not believe. (I. KARAGOZ 2/445)

(28) "The things they used to hide before have now clearly appeared before them." Ma kanu yuhfun: The ugly deeds and disgraces they hid during the life of this world (will be revealed). (S. HAWWA, 4/327); Their disbelief or the hypocrisy they hid (QUR’AN WAY, 2/391). Another view: Information the People of the Book kept hidden regarding the fact that Muhammad is the true prophet. (QUR’AN WAY, 2/392)

(31) "Finally, when the Hour comes upon them suddenly, they (will come) carrying their sins on their backs and say: 'Woe to us for our great negligence there!'" The word baghtatan (suddenly) mentioned in the verse means something coming upon a person unexpectedly without knowing when it will arrive. Since the acquisition of sins is generally through the hands, and carrying loads on the back is a common situation, "backs" is specifically mentioned as a metaphorical expression to describe that their sins will remain with them and never leave them: "Carrying their loads on their backs, they say: 'Woe to us for our deficiencies there.'" (S. HAWWA, 4/329)

(32) "The life of this world is nothing but play and amusement." It is play and entertainment because its duration is limited and its pleasure is temporary. (M. A. SABUNI, 1/358)

In this verse, an answer is given to the pagans. They claim that "life is only our life in this world." Play: To abandon useful works for things that provide no benefit. Amusement: To leave seriousness and turn toward lack of seriousness. (S. HAWWA, 4/329)

The world is given this name (Dunya) either because of its closeness (dunuw) as it comes before the hereafter, or because it is lowly (dana'at). In reality, the "world" is everything that keeps you away from your Lord. (I. H. BURSEVI, 5/273)

In every age, there are those—even if few—who do not believe in Allah, His creativity, and that they will give an account to Him, and who therefore consider life to consist only of this world. They reject things that are not perceived by the five senses. They accept nature (tabiat) as the creator. Just as they are called naturalists (dahriyyun), they are also called materialists because they take matter as the basis for everything. These are people with heartless heads, whose eyes do not exceed the limits of matter, whose hearts cannot reach the light of guidance, and who take reason not as a tool but as an absolute measure. [cf. 44/35; 45/24] (H. T. FEYIZLI, 1/130)

Hadith: “If the world had as much value in the sight of Allah as the wing of a mosquito, He would not have given a disbeliever even a sip of water in the world.” (From Tirmidhi, Zuhd 13; I. KARAGOZ 2/448)

Hadith: “The world is the prison of the believer and the paradise of the disbeliever.” (Muslim, Zuhd; I. H. BURSEVI, 5/274)

“The life of this world is nothing but play and amusement.” Those who think life consists only of worldly life should understand that (worldly life) consists of a bottomless, dark-ended negligence and useless toys. (ELMALILI, 3/412)

The world has three faces: (1) The first face looks toward the names of Allah the Almighty. Since everything in the world is the result of the names of Almighty Allah, it is an evidence and a sign of Allah’s existence, oneness, and infinite power through His attributes and names. (2) With its second face looking toward the hereafter, the world is the field of the hereafter. Paradise and Hell will appear before us as the grown forms of either the seeds of faith and righteous deeds or the seeds of disbelief and sin sown in this field of the world. The world is very important with these two faces. So much so that by being mentioned together in the Qur’an as "earth" or "the heavens and the earth," it is held equal to the heavens. (3) The third face of the world looks toward the carnal desires of man, play and amusement, and human passions; it is this face of the world that is condemned in the Holy Qur’an. With this face, the world is transitory, empty, play, amusement, and consists of nothing but accumulating wealth and boasting about the abundance of children and property. (O. CELIK, 2/77)

6/33-36 THE CONSOLATION AND WARNING OF THE PROPHET

Translation

33- (O My Prophet!) We know very well that what the pagans say certainly grieves you. In fact, they do not deny you (personally). But those wrongdoers actually deny the signs of Allah knowingly. [cf. 48/28; 61/8-9]

34- (O My Prophet!) Indeed, messengers before you were also rejected. They were patient with being rejected and persecuted until Our help came to them. There is no one who can change the words (the promise and the rulings) of Allah. And surely, some of the news of the (past) messengers has reached you.

35- (O My Prophet!) If the turning away of the pagans is hard on you, then if you can seek a tunnel into the earth or a ladder into the sky to bring them a miracle yourself, then do so (otherwise, be patient). Had Allah willed, He would have gathered them upon guidance. So (by following their unnecessary demands), do not be among the ignorant!

36- Only those who listen (willingly) will accept your call; as for the (spiritually) dead / (the disbelievers), Allah will resurrect them (in the hereafter), then to Him they will be returned (for account).

Commentary

(33) "We know very well that what they say certainly grieves you." Prophet Muhammad (pbuh) was extremely distressed and saddened by the words of the pagans, who called him a magician, a madman, a poet, and a liar, and claimed that the Qur’an was baseless and Islam was unreal. Indeed, this deep sadness he felt is pointed out in another verse: "Perhaps you will kill yourself with grief because they do not believe!" (Ash-Shu‘ara 26/3). (QUR’AN WAY, 2/396)

"For they do not deny you." Abu Jahl said, "We do not deny you; in our opinion, you are truthful. We only deny the (verses) you have brought." Similarly, Harith b. Amir from the Quraysh said, "O Muhammad, by Allah, you have not lied to us, but if we follow you, we will be displaced from our land, and therefore we do not believe." This verse was revealed because of these reasons. (ELMALILI, 3/414)

(34) "There is no one who can change the words of Allah." Prophets are under the protection of Allah, and there is a definite promise of help for them (See 37/171-173 and 58/21). "Allah has written: I will surely prevail, I and My messengers" (58/21). (H. DONDUREN, 1/250)

(35) "If their turning away is hard on you, then if you can seek a hole in the earth or a ladder into the sky to bring them a miracle, (do so)." In this verse, the Messenger of Allah is warned as follows: "Do not show impatience in the face of their stubbornness; continue to carry out your duty persistently on the path We have drawn. If this duty were to be fulfilled through miracles, would We not have done it Ourselves? However, We know that this method is not suitable for the realization of the intended mental and moral revolution and for the establishment of the God-fearing (taqwa-centered) society that you were appointed as a messenger to create." (MAWDUDI, 1/477)

"Had Allah willed, He would have gathered them upon guidance." That is, He would have brought them to a state where they would choose guidance. However, since He knew that they would choose disbelief, He did not will to gather them upon guidance. (S. HAWWA, 4/335)

As understood from this verse, showing a miracle is not in the hands of the prophet. They demand a miracle, and if Allah wills, He gives them the opportunity to show a miracle. This is proof that the prophets are rightful and truthful. Guidance is only given by Allah according to the good intentions and states of the servants. (H. T. FEYIZLI, 1/130)

The pagans took a negative stance because they found the rulings of Islam contrary to their interests and were worried that it would damage their prestige. (QUR’AN WAY, 2/396)

(36) "Only those who listen (with their own will) will accept." That is, those who listen and hear your call with their hearts will accept it. As for others—the disbelievers—they do not hear and do not accept your call. For this reason, Almighty Allah says, "as for the dead"—meaning the disbelievers whose hearts are dead and whom Allah compares to those whose bodies are dead—"Allah will resurrect them, then to Him they will be returned." It is only then that they will truly hear; they could not hear before that. (S. HAWWA, 4/335)

Only those who open their ears and hearts to the call of Islam, and who listen to it with all their soul and sincerity, respond to it—not those who stubbornly flee from it. Indeed, it is stated in a verse: "You can only warn one who follows the Reminder and fears the Most Merciful unseen" (Ya-Sin 36/11). The disbelievers are like the dead in terms of their inability to use their reason, their refusal to accept the truth, and their failure to listen to any evidence. If they believe in Allah and His Messenger, they are spiritually alive in the world. Those who do not believe today might believe tomorrow. (O. CELIK, 2/81)

6/37-39 THE PAGANS' STUBBORN DEMAND FOR MIRACLES

Translation

37- (The Makkan pagans) said: “Why has a different miracle not been sent down to him by his Lord?” (O My Prophet!) Say (to them): “Indeed, Allah is All-Powerful to send down a miracle.” But most of them do not know (what would befall them).

38- There is no creature that moves on the earth, nor any bird that flies with its wings (in the air), but they are communities like you (in creation and lifestyle). We have neglected nothing in the Book. Finally, (all of them) will be gathered before their Lord.

39- Those who deny Our signs are deaf and dumb, in (the midst of) darknesses (such as disbelief, ignorance, and passion). Whomever Allah wills (according to their intentions and deeds), He leaves in straying; and whomever He wills, He guides to the straight path (Islam).

Commentary

(37) "(The Makkan pagans) said: 'Why has a different miracle not been sent down to him by his Lord?'" Almighty Allah gave every prophet miracles to prove their prophethood. The greatest miracle of our Prophet is the Qur’an. However, the Arab pagans wanted other miracles, such as an angel being sent down to him (6/8), a spring gushing forth from the ground, having gardens of dates and grapes, making rivers flow among them, bringing down the sky upon them, bringing Allah and the angels before them, having a house of gold, and ascending to heaven. (17/90-95; I. KARAGOZ 2/452)

(38) "They are all communities like you." They are created groups like you. Allah created them and predestined their afterlife / conditions, their provisions (rizq), and their appointed terms (ecel). (M. A. SABUNI, 1/361)

"We have neglected nothing in the Book (the Holy Qur’an or the Preserved Tablet / al-Lawh al-Mahfuz)." According to al-Alusi, what is meant by the "Book" is the Holy Qur’an. In the Qur’an, whatever needs people have regarding religion and the world are all mentioned. (S. HAWWA, 4/345)

The states (provisions, appointed terms...) of all creatures that will exist in the universe—everything large, small, high, and low—are written completely and clearly in the Preserved Tablet (al-Lawh al-Mahfuz). (ELMALILI, 3/418)

"Finally, all these communities will be gathered before their Lord." They will be sent to the hereafter and gathered in the presence of the Lord of the worlds; at that time, they will take their due (rights) from one another. As stated in the hadith, the hornless animals will take their revenge (rights) from the horned ones. There is no animal for which this has not been written. (ELMALILI, 3/420)

Wild animals will also be resurrected. Indeed, it is stated in a verse, "When the wild animals are gathered together" (At-Takwir 81/5). However, this retaliation (qisas) that will occur among animals is not a retaliation of legal obligation (mukallafiyat), but a retaliation of recompense (muqabala). (I. H. BURSEVI, 5/289)

After the retaliation between animals takes place, Allah will say to them, "become dust," and they will become dust. At this moment, the disbelievers will also wish to be dust like the animals. (78/40; I. KARAGOZ 2/453)

"Those who deny Our signs are in various darknesses." Zulumat: Darknesses: They do not see what is before them in the darknesses of disbelief, ignorance, stubbornness, imitation (taqlid), the desires of the soul, and passion. They roll along in darkness(es). (ELMALILI, 3/420)

"We have neglected nothing in the Book." The states of all creatures that will exist in the universe—everything large, small, high, and low—have been written completely and clearly in the Preserved Tablet, and none has been neglected. "The first thing Allah created was the pen" (Abu Dawud, Tirmidhi). "The pen has written what will happen and has finished." (Bukhari, Nasai). (ELMALILI, 3/418, 419)

"Allah leaves in straying whomever He wills, and whomever He wills, He guides to the straight path." He leaves the stubborn wrongdoers who knowingly persist in error in their straying, and He guides His sincere servants who want to reach the truth to the right path. Your choices and behaviors will determine His will in this matter. (M. KISA, 1/149)

(39) "In truth, Allah does not wrong people in the least, but people wrong themselves" (Yunus 10/44). This being the case, Allah only wills those who persist against the truth to fall into misguidance. This arises not from His willing evil, but from His willing justice. In contrast, "He guides whomever He wills to the straight path"; He makes them live upon the Sirat al-Mustaqim. Whoever keeps their ear open to listen to the truth and makes their tongue ready to speak the truth—purified from stubbornness, prejudices, and bad intentions—Almighty Allah wills such people to be in guidance and makes them live on the right path. This is a result of Allah's justice and grace. (QUR’AN WAY, 2/400)

6/40-41 TO WHOM DO YOU SUPPLICATE?

Translation

40- (O My Prophet!) Say (to the pagans): “Tell me then, if the punishment of Allah should come upon you or the Hour (of Resurrection) should come upon you, would you call upon (and supplicate and seek refuge in) anyone other than Allah, if you are truthful?”

41- No! It is Him alone you would call upon. And if He willed, He would remove that (affliction and calamity) for which you called upon Him. At that moment, you would forget those you associate (as partners with Him) / those you exalt and idolize.

Commentary

(40) "Tell me then, if the punishment of Allah should come upon you or the Hour (of Resurrection) should come upon you, would you call upon anyone other than Allah?" If the punishment of Allah or the Hour of Resurrection were to come, to whom other than Allah would you pray, supplicate, and call for help? They are being rebuked with these expressions. That is to say, if any distress befalls you, would you plead with your deities, or would you leave them and pray to Allah? "If you are truthful." If you are telling the truth in your claim that someone other than Allah is a deity, then go ahead and pray to them to save you. However, they are liars in this claim. (S. HAWWA, 4/347)

(41) "No! It is Him alone you would call upon, and if He willed, He would remove that for which you called upon Him. And you would forget what you associate (as partners)." That is, in such a situation, you would abandon your deities or not even remember them. Because at that moment, only the remembrance of your Lord occupies your minds. For He alone is capable of removing the distress that has befallen you, no one else. (S. HAWWA, 4/347)

In verses 40-41, the disbelievers are drawn to another sign that they can observe within themselves. When an affliction befalls him or when he faces death in all its terror, man can find nothing to take refuge in other than Allah. In such situations, even the most rigid idolaters forget their own gods and long for Allah’s help. (MAWDUDI, 1/479)

Because the fact that the only authority capable of removing harm is Allah exists in the innate creation of intellects and in the depths of the conscience. The seriousness of the matter and the horror of the fear wipe away all others; at that time, consciences openly feel and intellects perceive that everything other than Allah is nothing—provided that reason remains and the conscience has not frozen. (ELMALILI, 3/424)

6/42-45 THE DESTRUCTION OF PREVIOUS NATIONS

Translation

42- (O My Prophet!) Indeed, We sent messengers to nations before you (but they did not listen and became rebellious). We seized them with poverty and hardship (such as famine and disease) so that they might humble themselves (and repent to Us in supplication).

43- If only they had humbled themselves (in prayer) when Our punishment (such as distress and disaster) came upon them! But their hearts were hardened, and Satan made what they were doing (their polytheism, denial, and rebellion) seem attractive to them.

44- When they forgot the reminders (warnings and advice) they had been given, We opened the gates of everything (every opportunity) for them. Finally, while they were exulting (and plunging into sin) in what they had been given (in abundance), We seized them suddenly, and they were plunged into utter despair.

45- Thus the last remnant of the people who did wrong was cut off (their roots were dried up by disasters and calamities). All praise is due to Allah, the Lord of the worlds.

Commentary

(42) “Indeed, We sent messengers to nations before you. Then We seized them with poverty and hardship so that they might humble themselves.” That is, We subjected them to hardships such as famine and hunger, and distresses like illness and decrease in numbers or children, so that perhaps they would bow down before Allah, pray and supplicate to their Lord, give up their sins, and repent. (S. HAWWA, 4/350)

Abundance is also a kind of trial, just like severity. At the same time, it is more difficult and superior than the degree of severity. Just as Almighty Allah subjects His servants to trials through severity, He also tests them with abundance. He tries both those who obey His command and those who rebel at the same level, with both of these. When a believer is tested with severity, he shows patience. When tested with abundance, he shows gratitude. His every state is a goodness. It is stated in a hadith: “How wonderful is the case of a believer; there is good for him in everything. And this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah, and that is good for him; and if adversity befalls him, he endures it patiently, and that is better for him.” (Muslim; S. KUTUB, 4/13)

“...but their hearts were hardened (so they did not humble themselves).” What is meant by this is that the person becomes merciless, insensitive, and reaches a state where they do not believe, do not repent, and do not remember Allah. Hearts find peace only in the remembrance of Allah (13/26). The hearts of those who do not believe, do not remember Allah, do not pray, and do not repent for their sins become hardened, refuse to listen, and no longer accept advice. (17/67, 29/65, 31/32; I. KARAGOZ 2/456)

“Satan made what they were doing seem attractive to them.” They began to do what they did not as something evil, but as if they were doing good; they started to consider evil as good and sin as a reward. Now, no possibility of repentance or return remained; consciences froze, and intellects were clouded. (ELMALILI, 3/424)

(44) “When they forgot the things they had been reminded of,” when they forgot the revelation they were reminded of, as well as the hardships and distresses—that is, when they failed to take the necessary lessons and advice and did not stay away from evils— “We opened the gates of everything for them.” We opened the gates of everything, such as health, abundance, various blessings, comfort in the world, status, prosperity, and honor, so they could be obtained easily. (S. HAWWA, 4/350)

Almighty Allah has completely destroyed and erased from the stage of history the societies He tested with calamities and blessings because they did not reform themselves. It is necessary to know that abundance and scarcity, health and illness, are each a trial and to act accordingly. Having abundance while in rebellion is not a sign of good, but a harbinger of disasters and calamities (7/182). Blessings that come while in a state of denial and rebellion are an opportunity given for repentance. One must realize this. (I. KARAGOZ 2/458)

The nations mentioned in the verse, instead of giving importance to warnings by thinking that these opportunities were a trial, were deceived by this abundance and comfort, which was an istidraj (..) and a trial for them; “finally, while they were exulting in what they had been given,” Allah the Almighty seized them suddenly. (QUR’AN WAY, 2/404)

The Prophet (pbuh) said: “If Allah gives a servant what he desires from the world despite his rebellion, know that it is an istidraj (gradually leading them to punishment),” and he recited this 44th verse. (From Ahmad b. Hanbal; S. HAWWA, 4/352, M. A. SABUNI, 1/362)

Istidraj and respite can sometimes be for an individual, and sometimes for an ummah, a tribe, or a state. Therefore, a person should fear the wrath of Allah and be able to call themselves to account. (S. HAWWA, 4/353)

(45) “...the remnant of the wrongdoing people was cut off, and their lineage withered.” They were destroyed down to their last members. No one was left behind from them, because when their end is cut off, it means no one remains from them. (S. HAWWA, 4/351)

However, one must pay attention to this point: Almighty Allah's law regarding the destruction of falsehood is dependent on the condition that the truth is lived by an ummah on earth. After that, Almighty Allah throws the truth upon falsehood and shatters it. Therefore, falsehood vanishes. Thus, the supporters of truth should not sit lazily and wait for Allah's law to manifest without doing any work or showing any effort. Because in this case, they cannot represent the truth. At the same time, they cannot be counted as supporters of the truth. They are merely sluggish, lazy people sitting in their places. (S. KUTUB, 4/16)

6/46-50 BLESSINGS AND THE WISDOM OF SENDING PROPHETS

Translation

46- (O My Prophet!) Say: “Tell me; if Allah should take away your hearing and your sight and set a seal upon your hearts (remove your perception), which deity other than Allah could bring them back to you?” Look how We explain the signs in various ways, yet they still turn away.

47- (O My Prophet!) Say: “Tell me; if the punishment of Allah should come to you suddenly or openly, would any be destroyed except the wrongdoing people?”

48- We send the messengers only as deliverers of good news and warners. So whoever believes and reforms (themselves), there will be no fear concerning them, nor will they grieve.

49- As for those who deny Our signs, the punishment will touch them because of their defiance (straying from the path of Allah).

50- (O My Prophet!) Say: “I do not say to you that the treasuries of Allah are with me. Nor do I know the unseen (of my own accord). Nor do I say to you that I am an angel. I only follow what is revealed to me (the Qur'an).” Say (again): “Is the blind equal to the seeing? Will you not then reflect?”

Commentary

(46) “...Tell me; if Allah should take away your hearing and your sight and set a seal upon your hearts, which deity other than Allah could bring them back to you?” That is, if Allah were to take these from you, is there anyone other than Allah who could return them to you? No, no one other than Him has the power for this. “Look how We repeat,” state, and extensively “explain the signs.” These verses manifest that there is no deity other than Him, that what they worship instead of Allah is false, and that their deeds are misguidance. Instead of reaching faith as a result of seeing these signs, they propose the showing of (new) signs and miracles out of stubbornness and to make things difficult in their own minds, “yet they still turn away.” (S. HAWWA, 4/356)

(47) “...Tell me; if the punishment of Allah should come to you suddenly or openly, would any be destroyed except the wrongdoing people?” Injustice (zulm) is of two types: One is the injustice of individuals against their own souls, which is their sins, falling into polytheism, deviating from obedience to Allah’s commands, and oppressing one another. The other is the injustice of rulers, which manifests as spending the people's rights in places they would not approve of, making them live in distress, and making them vulnerable to enemy invasion. Therefore, one must never be on the side of the wrongdoers. [cf. 6/129; 11/101, 102, 113; 18/59; 42/40] (H. T. FEYIZLI, 1/132)

(50) “...I do not say to you that the treasuries of Allah (meaning the portions and provisions belonging to the creation) are with me.” I do not possess His treasuries. I am not the one who has authority over them. “Nor do I know the unseen. Nor do I say to you that I am an angel.” The Quraysh pagans had long believed that extraordinary powers existed in individuals such as soothsayers, magicians, and fortune-tellers. They thought that such powers should also exist in Muhammad, who declared his prophethood. For example, they wanted him to turn a mountain into a mass of gold, bring down angels from heaven, and show them that he spoke with them (6/8). (QUR’AN WAY, 2/407)

“...Will you not then reflect?” In order to see, understand, and perceive the truths, the ability to think must be utilized. The question “Will you not then reflect?” is a command in the sense of “think.” In this regard, contemplating the truths is obedience and worship to Allah. If a person reflects upon himself and the creation of other beings, he knows and believes that there is a supreme Being who creates and sustains, and that nothing can exist by itself. This Being is Allah the Almighty. (I. KARAGOZ 2/462)

Allah has bestowed grace upon His Messenger by informing him of some matters of the unseen (ghayb). Allah may bestow grace and honor upon a Muslim by sometimes granting a true inspiration, or enabling him to speak a truthful word, or showing him a true dream. He may grant honor to Muslims by accepting a prayer or placing some things under their command. This honor can also be related to matters of the unseen. (S. HAWWA, 4/362)

The Messenger