Al-An'am

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. Only Allah, Who created the heavens and the earth from nothing, is described with perfection and praised with the noblest of qualities, and love is only due to Him. He created the night and the day, which follow one another. He created the night for darkness and the day for light. Despite all this, some of His servants disbelieve Him and associate partners with Him. Allah is far above what they say.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

and which were revealed after [surat] al-Hijr. In the Name of God, the Compassionate, the Merciful: [6:1] Praise, which means to describe in beautiful terms, be, [ever] established, to God: is this meant to be informative, so that one believes in it? Or, is it meant as a eulogy, or both? These are three possibilities, the moSt likely of which is the laSt, as the Shaykh [Jalal al-Dln al-Mahalll] States in [his commentary on] surat al-Kahf[ Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. He, may He be glorified, is the One Who created you, O people, from clay when He created your father, Adam (peace be upon him) from it. Then He, may He be glorified, fixed a period for your stay in the life of the world. He also fixed another term, which only He knows, when He will raise you back to life on the Day of Rising. Despite this, you still doubt about His ability to raise you back to life.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ve, despite the existence of this proof, ascribe equals to their Lord, they worship others equally. [6:2] It is He Who created you from clay, by creating your father Adam from it; then He decreed a term, for [each of] you, at the conclusion of which you die. A term is Stated, fixed, with Him, for your resur¬ rection; yet thereafter you, O disbelievers, doubt, you are uncertain about the Resurrection, when you know that it was He Who initiated your creation, and One Who has the power to initiate [creation], is even more capable of bringing you back [to life after death].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. He, may He be glorified, is the One worthy of worship in the heavens and the earth. He knows the intentions, statements and actions you keep hidden and those you make public; and He will judge you about them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the power to initiate [creation], is even more capable of bringing you back [to life after death]. [6:3] He is God, the One worthy of being worshipped, in the heavens and in the earth. He knows your secrets and your utterance, what you keep secret and what you utter openly among yourselves, and He knows what you earn, what you do of good and evil. [6:4] Not a verse (min aya: min introduces a relative clause) of the verses of their Lord, in the Qur’an, comes to them, that is, [to] the Meccans, but they turn away from it. [6:5] They denied the truth, the Qur’an, when it came to them, but t…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. No proof or miracle from their Lord comes to the idolaters except that they ignore it without paying any attention. Clear evidences and proof of the Oneness of Allah, as well as miracles proving the truthfulness of the messengers, have now come to them; yet despite this, they turned away and paid no attention to these signs and miracles.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. While they have turned away from these clear evidences and proofs, they had previously turned away from something even clearer: they denied the Qur’ān that Muhammad (peace be upon him) brought. They will soon realise, when they see the punishment on the Day of Rising, that what they used to mock and what he brought to them was in fact the truth.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. Do these disbelievers not know Allah’s custom of destroying communities who do wrong? Allah had destroyed, prior to them, many communities whom He had established in the earth with more stability than them. Allah sent down successive rains upon them and made rivers flow beneath their homes; yet they then went against Him, so He destroyed them because of the sins they committed. Then, after them, He established other communities.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t came to them, but there shall come to them the news, the consequences, of what they were mocking. [6:6] Have they not seen, in their travels to Syria and to other places, how many, (kam is predicative [and not interrogative], meaning ‘many’) a generation, [how many] a community of paSt communities, We destroyed before them; We established them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. If we had sent down to you, O Messenger, a book written on paper and they had seen it with their eyes, they would not have accepted it out of stubbornness and denial; and they would have said, ‘What you have brought is nothing more than clear magic; and we will never believe in it’.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

heir sins, because of their denial of the prophets; and We raised up after them another generation. [6:7] And had We revealed to you a Scripture, inscribed, on parchment, as they requested, and had they then touched it with their hands — this is more powerful than saying, ‘had they seen it with their eyes’, since it [touch] is more effective in eliminating doubt; the disbelievers would have said, in disobedience and obduracy: ‘This is nothing but manifest sorcery’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. These disbelievers said, ‘We will believe if Allah sends down an angel with Muhammad (peace be upon him) who speaks to us and bears witness that he is a messenger’. If we send down an angel of the kind they wish, we will destroy them if they do not believe; and they will not be given time to repent.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

disbelievers would have said, in disobedience and obduracy: ‘This is nothing but manifest sorcery’. [6:8] And they say, ‘Why has an angel not been sent down to him?’, to Muhammad (5), to confirm his truthfulness; yet had We sent down an angel, as they have requested and if they then did not believe, the matter, that they be destroyed, would have been decreed, and then they would not be given any respite, they would [not] be given any extra time for repentance or an excuse, as is God’s cuStom [in dealing] with those before them, destroying them when they disbelieve after their request is g…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. If I had sent an angel to them, I would have made him in the form of a man, so that they could listen and learn from him, as they would not be able to learn from an angel in the original form that I created him. If I had made him in the form of a man, they would have been confused about him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

aling] with those before them, destroying them when they disbelieve after their request is granted. [6:9] And had We appointed him, the one who is sent down to them, an angel, We wotdd assuredly have made him, the angel, a man, that is, [We would have sent him] in the form of a man, so that they would be able to see him, since no human being is capable of seeing an angel; and, had We sent him down and made him a man, We would have assuredly confused, obscured, for them what they are confusing, for themselves, when they say, ‘This is but a mere mortal like the re,d of you’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. If these people poke fun at you by asking for an angel to be sent down with you, then communities in the past also poked fun at their messengers. Then the punishment, which they used to deny and mock when they were warned about it, surrounded them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hey are confusing, for themselves, when they say, ‘This is but a mere mortal like the re,d of you’. [6:10] And messengers were indeed mocked before you — this is meant as a consolation for the Prophet, (s) — but those who scoffed at them were encompassed by that which they mocked, namely, [by the] punishment [sent down on them]: those who mock you will be encompassed likewise. [6:11] Say, to them: ‘Travel in the land, and see the nature of the consequence for the deniers’, of the messengers, how they were destroyed through chastisement; perhaps they will take heed.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. Say, O Messenger, to these people who deny and mock you: Travel on earth and then think about what happened to those who disbelieved in Allah’s messengers. Allah’s punishment fell upon them after they were in a position of strength and power.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. Say to them, O Messenger, ‘To whom does dominion of the heavens and the earth, and whatever is between them, belong?’ Say: Their total control belongs to Allah. He has established mercy upon Himself out of grace for His servants, and will therefore not rush to punish them. If they do not repent, He will gather them together on the Day of Rising, a day about which there is no doubt. Those who have lost their souls by bringing them to the point of destruction, due to their disbelief in Allah, will not believe and rescue their souls from loss.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ers’, of the messengers, how they were destroyed through chastisement; perhaps they will take heed. [6:12] Say: ‘To whom belongs what is in the heavens and in the earth?’ Say: ‘To God, for even if they do not say this, there is no other response. He has prescribed. He has decreed, for Himself mercy, as a bounty from Him — this is a gentle summoning of them to the faith. He will surely gather you together on the Day of Resurrection of which there is no doubt, no uncertainty, in order to requite you for your deeds.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. To Allah alone belongs dominion of everything. Whatever rests hidden in the night and whatever moves about openly in the day are all His servants and His creation: they are all under His domination and control. He hears their statements and knows their actions, and will judge by them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

he subject) — by exposing them to the chastise¬ ment — they do not believe (this is the predicate). [6:13] And to Him, exalted be He, belongs all that inhabits, resides [in], the night and the day, that is to say, everything — He is its Lord, its Creator and its Possessor; and He is the Hearer, of what is said, the Knower’, of what is done. [6:14] Say, to them: ‘Shall I take as a protestor, to worship, other than God, the Originator of the heav¬ ens and the earth, the One Who has created them without any precedent, He Who feeds.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. Say, O Messenger, to the idolaters who worship idols and other things together with Allah: Does it make sense that I take any one other than Allah as a guardian and a protector from whom I seek help? Allah is the One Who created the heavens and the earth without any precedent. There was no Creator before Him. He is the One Who gives provision to whichever of His servants He wishes, and none of His servants provide for Him. He is not in any need of His servants, but His servants are in need of Him.…

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. Say, O Messenger: If I go against Allah by committing that which He has prohibited (such as associating partners with Him) or by leaving out what He has instructed me to do (such as having faith and doing good actions), then I fear that He will punish me with a severe punishment on the Day of Rising.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

g this community, and, it was said to me: “Do not be among those who associate others” ’, with Him. [6:15] Say: ‘Indeed I fear, if I should rebel against my Lord, by worshipping other than Him, the chas¬ tisement of a dreadful day’, namely, the Day of Resurrection. [6:16] He from whom it is averted (read passive yusraf ‘it is averted’, namely, ‘the chastisement’; or read adtive yasrifi ‘He averts’, namely, ‘God’ [as the subject]; the referential noun has been omitted) on that day, He, the Exalted One, will have had mercy on him, He will have desired good for him; that is the manifest tri…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. The person from whom Allah keeps away and removes the punishment on the Day of Rising has attained success through the mercy of Allah. Such salvation and safety from the punishment is a clear victory which no other victory can equal.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. If any calamity from Allah afflicts you, O son of Adam, there is no one who can remove it from you besides Allah. If any good from Him comes to you, there is no one who can stop Him from that. There is no one who can hold back Allah’s grace. He has power over everything and nothing can overpower Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d mercy on him, He will have desired good for him; that is the manifest triumph, evident salvation. [6:17] And if God touches you with an afflidion, a trial, such as an illness or impoverishment, then none can remove it, [none can] lift it, except Him; and if He touches you with good, such as health and afflu¬ ence, then He has power over all things, including His touching you with this, and none other than Him has the power to remove it from you. [6:18] He is the Vanquisher, the Omnipotent, for Whom nothing is impossible, Superior [is He], over His servants, and He is the Wise, in His c…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. He is the One Who is powerful and dominant and nothing can overpower or defeat Him: everything is subservient to Him. He is above His servants as His appropriate for Him, may He be glorified. His is the Wise in His creating, handling of matters and institution of laws. He is the Aware and nothing is hidden from Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. Say, O Messenger, to the idolaters who deny you: Which thing is greatest and most honoured as a witness to my truthfulness? Say: Allah is the greatest and most honoured witness to my truthfulness. He is a witness between you and me. He knows what I have brought to you and how you respond. Allah has revealed this Qur’ān to me to warn you by it and to warn any human or jinn it reaches. You, O idolaters, believe that there are others worthy of worship together with Allah. Say, O Messenger: I do not bear witness to what you have acknowledged as it is false.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Wise, in His creation, the Aware, of their innermoSt [thoughts] as well as their outward [actions]. [6:19] When they said to the Prophet (s), ‘Bring us someone to testify to the truth of your prophethood, for the People of the Scripture have denied you’, the following was revealed: Say, to them: ‘What thing is greatest in testimony?’ ( shahadatan: this is for specification, and is derived from the [implied] subjecft of the sentence).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. The Jews who were given the Torah and the Christians who were given the Gospel recognise the Prophet Muhammad (peace be upon him) completely, just as they recognise their own children from other children. They are the ones who have lost their own souls by making them enter the fire of Hell, and they will not believe.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s’, to this. Say: ‘He is only One God, and I am innocent of what you associate’, with Him of idols. [6:20] Those to whom We have given the Scripture recognise him, that is, Muhammad (s), by the de¬ scriptions of him in their Scripture, as they recognise their sons; those, of them, who have forfeited their [6:21] And who, that is, none, does greater evil than he who invents a lie against God, by ascribing to Him an associate, or denies His signs?, the Qur’an; it is verily the case that, they the evildoers shall not prosper, on account of this. [6:22] And, mention, on the day We shall gath…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. The greatest wrongdoer is the person who attributes a partner to Allah and worships him together with Allah, or the person who denies Allah’s words that He revealed to His Messenger. Those who do wrong by ascribing partners to Allah and denying His verses will never succeed if they do not repent.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. Remember the Day of Rising when I will gather them all together, not leaving any one of them out, and criticise those who worshipped others besides Allah: ‘Where are your partners that you used to claim were partners to Allah?’

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. After this test, they will have no excuse and they will declare themselves free of what they worshipped, by dishonestly saying: By Allah, our Lord, we did not associate partners with You in the world; but we had faith in You and we accepted Your Oneness.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

who associated other gods with God, ‘Where are those associates of yours whom you were claiming?’, [6:23] Then their dissension (read accusative fitnatahum or nominative fitnatuhum) their apology, was (read lam takun or lam yakun ) only to say, in other words, [was only] their saying, ‘By God, our Lord (read rabbina as an adjective of [wa’Llahi, ‘by God’], or rabbana as a vocative) we were never idolaters’. [6:24] God, exalted be He, says: See, O Muhammad (s), how they lie againSt themselves, by denying that their idolatry, and how that which they were forging, against God, in the way of a…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. Look, O Muhammad, how these people lied about themselves by denying that they associated partners with Allah. The partners that they set-up with Allah in this worldly life have disappeared and deserted them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. Some of the idolaters listen to you, O Messenger, when you recite the Qur’ān, but they do not benefit from what they hear because I have placed covers on their hearts so that they cannot understand the Qur’ān. I did this due to their stubbornness and their turning away. I have made their ears deaf to beneficial listening. Despite the clear indications and glaring evidences that they see, they still do not believe, such that when they come to you they present false arguments against the truth and say: What you have brought has simply been taken from the books of the earlier people.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ich they were forging, against God, in the way of associates, has failed, is absent [before], them! [6:25] And there are some of them who listen to you, when you recite, and We have placed veils, covers, upon their hearts so that they do not understand it, [so that] they [do not] comprehend the Qur’an; and in their ears a heaviness, a deafness, so that they do not hear it with a willingness to accept it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. These idolaters forbid people from accepting the Messenger as they themselves stay away from doing so: they do not let others benefit in the same way that they themselves do not benefit. By acting like this, they only destroy themselves; but they fail to realise that they are bringing about destruction.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ancients’, similar to [their] jokes and strange tales ( asatir, ‘fables’, is the plural of ustura). [6:26] And, to people, they forbid it, the following of the Prophet (s), and keep away from it, and so they do not believe in him: it is said that this was revealed regarding Abu Talib, who used to forbid [people from] hurting him, but did not [himself] believe in him; and it is only themselves they destroy, when they keep away from him, because the harm thereof will befall them, but they do not perceive, this.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. If you, O Messenger, could only see them when they will be exposed to the fire of Hell on the Day of Rising, and they will regretfully say, ‘If only we could be sent back to the world, not deny Allah’s words and be from those who had faith in Allah’, then you would see a remarkable sight of their trouble.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

they keep away from him, because the harm thereof will befall them, but they do not perceive, this. [6:27] If you, O Muhammad (5), could see when they are made to Stand, [when] they are exposed, before the Fire, and they say, ‘Oh (yd is for exclamation) would that we might be returned, to the world; then we would not deny the signs of our Lord, but we would be among the believers!’ (read nukadhdhibu and nakunu as a new [independent] sentence; or read nukadhdhiba and nakuna as the [subjunctive] re^onse to the optative [clause]; or read nukadhdhibu and nakuna).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. Their saying that they would believe if sent back is a lie. Instead the statement that they used to keep hidden, which was ‘By Allah, we were not idolaters,’ has appeared to them when their limbs gave testimony against them. If they were supposedly sent back to the world, they would return to the disbelief and associating partners with Allah that they had been prohibited from. So they are lying in their promise that they will believe if they are sent back.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

re^onse to the clause ‘if [you could see]’ would be ‘you would be seeing a terrible thing indeed’. [6:28] God, exalted be He, says: Nay — [here used] in order to reject the desire to believe implied by the optative [exclamation] — that which they used to conceal, to hide, before, by their saying, By God, our Lord, we were never idolaters! [Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. These idolaters say, ‘There is no life but the life we presently have and we will not be raised to give account’.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

atry; they are truly liars, when they promise that they would believe [if they were to be returned]. [6:29] And they, those who deny the Resurrection, say, ‘There is no other, life, than our present life; we shall not be resurrected’. [6:30] If you could see when they are made to Stand, [when they are] presented, before their Lord, you would certainly see an awesome thing! He will say, to them, by the tongue of the angels, in rebuke: ‘Is this, resurrection and reckoning, not the truth?’ They will say, ‘Yes indeed, by our Lord’, it is the truth! He will say, ‘Then taSte the chastisement be…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. If you, O Messenger, could only see when those who denied the resurrection will be made to stand before their Lord, you would see a remarkable sight of their trouble when Allah will say to them: Is this resurrection that you used to deny not the truth about which there is no doubt? They will say: I swear by our Lord Who created us, it is certainly true and there is no doubt about it. Allah will then say to them: Taste the punishment that is a result of your denial of this day, which you used to reject in the life of the world.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. Those who deny the resurrection on the Day of Rising, and regard standing before Allah to be farfetched, are in utter loss. Until, when the Hour comes upon them suddenly without any prior knowledge, they will say, because of extreme regret: Alas for us and what disappointment, due to our having been neglectful of Allah by disbelieving Him and not preparing for the Day of Rising. They will carry their evil actions on their backs. How terrible are those evil actions that they carry!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

he truth! He will say, ‘Then taSte the chastisement because you disbelieved’, during life on earth. [6:31] They indeed are losers who deny the encounter with God, through resurrection, until (hatta is purposive to expose the [extent of their] mendacity) when the Hour, the Resurrection, comes upon them suddenly, they shall say, ‘Alas for us (ya hasratana, ‘O grief of ours’, expresses extreme suffering, the [vocative] call to which is figurative, meaning ‘Now is the time for you [O grief], so come forth!’) that we neglected it!’, the worldly life.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. The life of the world that you incline towards is nothing but a play and deception for a person who does not perform actions to please Allah. The home of the Afterlife is better for those who are mindful of Allah: doing what He has instructed them to do (such as having faith and following Him) and avoiding what He has prohibited (such as associating partners with Him and committing sin). Do you, idolaters, not understand this, so that you can believe and do good actions?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the mot putrid of smells, and they ride them. Ah, evil is that, burden of theirs, which they bear! [6:32] The life of this world, that is, preoccupation with it, is nothing but a game and a diversion, while obedience and what is conducive to it are of the things of the Hereafter; surely the abode of the Hereafter (wa-la’l-daru is also read wa-la-daru’l-akhirati ), namely, Paradise, is better for those who fear idolatry. What, do they not understand? this, and so believe? (read a-fa-la ya’qiluna, ‘do they not understand’, or a-fa-la ta’qiluna, ‘do you not understand?’).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. I know that their outer denial of you, O Messenger, upsets you. Know that inside they do not deny you, because they know your truthfulness and honesty. Instead, they are people who do wrong because of their rejection of Allah’s words and they therefore dislike what you have brought and deny it on the outside.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

(read a-fa-la ya’qiluna, ‘do they not understand’, or a-fa-la ta’qiluna, ‘do you not understand?’). [6:33] We know indeed (qad is a confirmative particle) that it grieves you that, matter, which they say, to you, in denial; yet it is not that they deny you, in secret, for they know that you are truthful (a variant reading [for la yukadhdhibunaka, ‘not [that] they deny you’] has la yukdhibunak, that is to say, ‘they do not associate you with mendacity’) but evildoers (al-zdlimin replaces the previous pronominalisation [‘they’]) knowingly reject, deny, the signs of God, the Qur’an.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. Do not think that such a denial is only in relation to what you have brought. Messengers before you were also denied and harmed by their communities, but they faced this with patience in their calling towards Allah and striving in His path until help came to them from Allah. No one can hold back the help that Allah has written and promised to His messengers. Information about the messengers before you and the difficulties they faced in their communities, and information about the help that Allah gave them by destroying their enemies, has come to you, O Messenger.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

aces the previous pronominalisation [‘they’]) knowingly reject, deny, the signs of God, the Qur’an. [6:34] Messengers indeed have been denied before you — herein is a consolation for the Prophet (s) — yet they endured patiently the denial and the persecution until Our victorious help came to them, through the destruction of their peoples, so be patient until the victorious help comes to you through the destruction of your people.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. If their denial and turning away from the truth you have brought is difficult for you, O Messenger, then see if you can find a tunnel into the ground or a ladder into the sky so that you may bring them more proof in addition to what I have already given you. If Allah willed to guide them to the guidance that you brought, He would have done so. However, He has not willed this because of His wisdom. So do not be among those who are ignorant of this and lose yourself in regret over their denial.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

already come to you tidings of the messengers, [tidings] through which your heart can be at peace. [6:35] And if their aversion, to Islam, is grievous, [too] great, for you, on account of your concern for them, then, if you can, seek out a hole, an underground passage, in the earth, or a ladder, a Stairway, to heaven, that you may bring them a sign, from among those they have requested, then go ahead: the meaning is that you will not be able to do this, so be patient until God delivers His judgement — but had God willed, to guide them, He would have gathered them together in guidance, but…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. Only those who listen to the speech and understand it will respond to what you have brought. The disbelievers are dead and worthless because their hearts have died. Allah will raise the dead on the Day of Rising and then they will be returned to Him for Him to repay their actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

He did not will this, and so they do not believe; so do not be among the ignorant, of this matter. [6:36] Only those who hear, in such a way so as to understand and take heed, will answer, your call to faith; as for the dead, that is, the disbelievers — they are likened to them on account of their inability to hear — God will resurrect them, in the Hereafter, and then to Him they will be returned, and He will requite them for their deeds.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. The idolaters make stubborn demands and delay acceptance of faith, and say: Why has no extraordinary sign been sent down to Muhammad as a proof from His Lord about the truth of what he has brought? Say, O Messenger: Allah is able to send down a sign as you wish, but most of these idolaters, who demand that a sign be sent down, do not know that signs are only sent down in accordance with Allah’s wisdom and not according to their demands. If He was to send it down and they still did not believe, then He would destroy them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

in the Hereafter, and then to Him they will be returned, and He will requite them for their deeds. [6:37] And they, the disbelievers of Mecca, say, ‘Why has a sign not been sent down to him from his Lord?’, [a sign] such as the she-camel [of the prophet Salih] or the Staff [of Moses] or the Table [of Jesus]. Say, to them: ‘Surely God has the power to send down (read yunazzil or yunzil ) a sign, from among those they have requested, but mod of them do not know’, that its sending down would be a trial for them, for if they then [Still] denied it, they would necessarily be destroyed.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. There is no animal on earth or any bird flying in the sky except that they are species like you, O children of Adam, with respect to their creation and provision. I have not left out anything in the Preserved Tablet. The knowledge of all of them is with Allah. Then they will all be gathered to their Lord on the Day of Rising for the final decision and each will be recompensed according to what they deserve.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

would be a trial for them, for if they then [Still] denied it, they would necessarily be destroyed. [6:38] There is no (ma min: min is extra) animal, that crawls, on the earth and no bird that flies, through the air, with its wings, but they are communities like to you, in the way that its creation has been or¬ dained, together with its sustenance and affairs.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. Those who deny our verses are like those who are deaf and cannot hear, and like those who are dumb and cannot speak. Together with this they are in total darkness, in which they cannot see. So how can such a person be guided? Allah misguides whomever He wills from among people and guides whomever He wills by placing such a person on a straight path that has no crookedness.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

shall retaliate againSt the horned ram, and then it will be said to them [the animals], ‘Be duSt’. [6:39] And those who deny Our signs, the Qur’an, are deaf, to hearing them in such a way so as to ac¬ cept [them], and dumb, [unable] to utter truth, in darkness, in unbelief. He whom God wills, to send aStray, He sends aStray, and whom He wills, to guide, He sets him on a Straight path, [a Straight] road, the religion of Islam. [6:40] Say, O Muhammad (s), to the Meccans: ‘Do you see yourselves, [that is] inform me, if God’s chas¬ tisement comes upon you, in this world, or the Hour, the Res…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. Say, O Messenger, to these idolaters: Tell me, if a punishment from Allah comes to you or if the Hour that you have been promised comes to you, will you call on anyone besides Allah at that time to remove the calamity and difficulty that has come upon you? This is if you are truthful that those whom you worship can bring benefit and remove harm.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. The truth is that when the Hour comes you not call anyone besides Allah Who created you, and He removes the calamity and takes away harm as He is worthy of that and able to do so, if He so wills. As for what you worshipped as gods, you will leave them because you know that they cannot bring benefit nor cause harm.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

any other than God? No! If you Speak truly!’, that the idols can benefit you, then call upon them. [6:41] Nay; upon Him, and upon none other, you will call, in [times of] tribulation, and He will remove that which you call upon Him, to remove from you, such things as suffering, if He wills, to remove it, and you will forget, you will neglecft, what you associate with Him, of idols and will not call them. [6:42] Indeed We sent to communities before you (min qablika-.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. I sent messengers to many communities before you, O Messenger, but those communities denied their messengers and turned away from what they brought. I then tried them with poverty and sickness in order for them to submit and humble themselves before their Lord.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. If only they had humbled themselves before Allah, when His calamity came to them, and begged Allah to remove the calamity, then He would have shown them mercy. But they did not do that. Instead, their hearts became hard and they did not take notice and learn a lesson. Satan made the disbelief and sins that they were committing seem good to them, so they continued with those actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

bjed poverty, and hardship, illness, so that they might be humble, abased, that they might believe. [6:43] If only, when Our might. Our punishment, came upon them, they had been humble, in other words, they were not so, even though the necessitating facftor was there. But their hearts were hard, and would not yield to faith, and Satan adorned for them what they were doing, in the way of disobedient acfts, and so they persisted in them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. When they ignored the warning of extreme poverty and sickness, and did not follow Allah’s instructions, He enticed them further away from the truth by opening the doors of provision to them, and giving them wealth after they were poor. He also blessed them with good health after they had suffered sickness. This continued until they were steeped in their pride and enjoyment of life; then His punishment came upon them suddenly, and they were overtaken by despair and lost all hope.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rned for them what they were doing, in the way of disobedient acfts, and so they persisted in them. [6:44] So, when they forgot, [when] they neglecfted, that whereof they were reminded, that with which they were admonished and threatened, in the way of misery and hardship; and they did not heed the admonition.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. The last of the disbelievers was cut off by being wiped out altogether when the help came to Allah’s messengers. Thanks and praise is only for Allah, the Lord of the Worlds, for destroying His enemies and helping His friends.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

seized them suddenly, with chastisement, and loi they were confounded, despairing of anything good. [6:45] So the lad remnant of the people who did evil was cut off, by having them annihilated. Praise be to God, Lord of the Worlds, for giving vieftory to the messengers and destroying the disbelievers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. Say, O Messenger, to these idolaters: Tell me, if Allah has to make you deaf by taking away your hearing, make you blind by taking away your sight, and seal your hearts so that you do not understand anything, what other being deserving worship is there that will bring all of these back to you? Think, O Messenger, about how we explain the evidence to them in various ways, yet they still turn away from it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

to God, Lord of the Worlds, for giving vieftory to the messengers and destroying the disbelievers. [6:46] Say, to the people of Mecca: ‘Have you considered, inform me, if God were to seize your hearing, [if] He were to make you deaf, and your sight, [if] He were to make you blind, and set. Stamp, a seal upon your hearts, so that you no longer knew anything, who is the god other than God to give it back to you?’, that which He took away from you, as you [are wont to] claim? See how We dispense, [how] We make clear, the signs, the proofs of Our Oneness! Yet thereafter they are turning away,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. Tell me, if Allah’s punishment comes to you suddenly without your realizing it, or if it comes to you openly before your eyes, then is it not so that only those who do wrong by disbelieving Allah and His messengers will be destroyed, and only those who have faith in Allah and follow His messengers will be saved.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

proofs of Our Oneness! Yet thereafter they are turning away, they rejeeft them and do not believe. [6:47] Say, to them: ‘Have you considered for yourselves, if God’s chastisement were to come uponyou, suddenly or openly?, at night or during the day; Would any be destroyed, except the evildoing, the un¬ believing,/oZk?’ That is to say, none but these will be destroyed. [6:48] We do not send messengers, except as bearers of good tidings, to those who believe, [good tidings] of Paradise, and as warners, to those who disbelieve, [warning] of the Fire.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. I send our messengers only to inform the people of faith and obedience of the glad tidings of everlasting delight that will never end, and to warn the people of disbelief and sin of My severe punishment. Whoever accepts the messengers and sets right his actions, they will have no fear for what awaits them in the Afterlife, nor will they grieve over the pleasures of the world that they missed.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. Those who deny our signs will be afflicted by the punishment because they opposed Allah. If they had not gone against Him, but fulfilled His instructions and stayed away from His prohibitions, then the punishment would not have afflicted them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

makes amends, in his deeds, no fear shall befall them, neither shall they grieve, in the Hereafter. [6:49] But those who deny Our signs, the chastisement shall afflid them because they were wicked, rebelling againSt obedience. [6:50] Say, to them: ‘I do not say to you, “I possess the treasure houses of God”, from which He provides sustenance; and I do not have knowledge of the Unseen, that which is hidden from me and has not been revealed to me.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. Say, O Messenger, to these idolaters: I do not say to you that I have with me Allah’s treasures of provision and that I can do with them as I please. I also do not say to you that I know the Ghaib, besides the revelation that Allah has shown me. I also do not say to you that I am an angel. I am the Messenger of Allah and I only follow what is revealed to me. I do not claim that which is not right for me. Is the disbeliever whose sight is blind to the truth equal to the believer who sees the truth and has faith in it? Do you, idolaters, then not think about the signs around you?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51. Warn, O Messenger, with this Qur’ān those who fear that they will be gathered to their Lord on the Day of Rising, when they will have no friend besides Allah to bring them any benefit, nor any intercessor to remove harm from them, so that they may be mindful of Allah by fulfilling His instructions and avoiding His prohibitions. These are the people who will benefit from the Qur’ān.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

liever, equal to the seeing man, the believer? No! Will you not then refled’ upon this and believe? [6:51] And warn, threaten, therewith, that is, [with] the Qur’an, those who fear they shall be gathered to their Lord: apart from Him, other than Him, they have no protedor, to help them, and no intercessor, to intercede for them (the negative sentence Stands as a circumstantial qualifier referring to the subject of [the verb] yuhsharu, ‘they shall be gathered’, and constitutes the objeeft of [what they] fear) — the sinning believers are meant here; so that they might be wary, of God, by de…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. O Messenger, do not remove from your gathering those poor Muslims who sincerely worship Allah in the beginning and at the end of the day. Do not chase them away in order to win favour with the leaders of the idolaters. You are in no way accountable for these poor people. It is only Allah Who will take them to account. They, too, are in no way accountable for you. If you drive them away from your gathering, you will be of those who overstep Allah’s limits.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hey might be wary, of God, by desisting from what they engage in and performing deeds of obedience. [6:52] And do not drive away those who call upon their Lord at morning and evening desiring, through their worship, His countenance, exalted be He, and not [desiring] any of the transient things of this world — and these are the poor. The idolaters had reviled them and demanded that he [the Prophet]

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53. So I tested them by means of one another. I made some of them rich and others poor. I made them different with respect to their worldly fortunes. I tested them in this way so that the rich disbelievers say about the poor believers: Are these poor people the ones whom Allah has favoured with guidance from amongst us? If this faith was any good, then they would not have beaten us to it, because we are the people who come first.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e them away (this is the response to the negative sentence) and be of the evildoers, if you do this. [6:53] And even so We have tried. We have tested, some of them by others, that is, the noble one by the commoner, the rich man by the poor man, preferring the [latter] one by giving [him] precedence in [at¬ taining] faith, so that they, the noble ones and the rich, may say, in disavowal, ‘Are these, the poor, the ones whom God has favoured from among us?’, with guidance? In other words [so that they may say]: if what they follow is [true] guidance, they would not have preceded us [in attain…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. When those who accept My signs that indicate the truth of what you have brought come to you, O Messenger, then reply to their greeting of peace in honour of them and tell them the good news of My mercy. I have gracefully made mercy obligatory on Myself. If anyone among you commits sin, out of ignorance and foolishness, and then repents from that sin and sets their actions right, then I will forgive them, for I am Forgiving and Compassionate to the servant who repents to Me.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

He, says: Is God not be ft aware of those who are thankful?, to Him, to guide them? Indeed [He is]. [6:54] And when those who believe in Our signs come to you, say, to them: ‘Peace be upon you. Your Lord has prescribed. He has decreed, for Himself mercy, to the effecft that, truly ( innahu, ‘truly) may also be read as annahu, ‘that’, as a substitution for al-rahma, ‘mercy’) whoever of you does evil in ignorance, of it when he did it, and repents thereafter, after his [evil] deed, [repents] of it, and makes amends, in his acftions — truly He, God, is Forgiving, Merciful’, towards him (a var…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

55. So just as I have explained what was previously mentioned, I explain to you the Qur’ān to make the truth clear for the sake of practicing it; and to make clear the path of the guilty ones, so that it can be avoided.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ding [for innahu, ‘truly He’] has annahu, ‘then He’), in other words, forgiveness shall be for him. [6:55] And thus, in the same way that We have explained what has been mentioned, We diftinguish. We expound, the signs, the Qur’an, so that truth becomes manifest and is implemented in [people’s] deeds, and that the way, the path, of the sinners may be become clear, evident, and hence avoided (wa- li-yaftabina may also be read wa-li-taftabina, ‘that you may discern’, with sabila, ‘the way’, read in the accusative [as opposed to the nominative, sabilu], implying a direcft address to the Prop…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. Say, O Messenger, ‘Allah has prohibited me from worshipping those whom you worship besides Him’. Say, O Messenger: I do not follow your desires in worshipping other than Allah. If I had followed your desires, I would go astray from the path of truth and I would not be guided to it. This is the condition of any person who follows his desires without any proof from Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

accusative [as opposed to the nominative, sabilu], implying a direcft address to the Prophet [s]). [6:56] Say: ‘Truly I have been forbidden to worship those whom you callupon, [those whom] you wor¬ ship, besides God.’ Say: ‘I shall not follow your whims, by worshipping them, for then, if I did follow them, verily I would have gone aftray and I would not be of the rightly guided’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. Say, O Messenger, to these idolaters: I stand on clear evidence from my Lord, not on vain desires, yet you have denied this evidence. I do not have the punishment and the extraordinary signs that you demand and that you are in such haste to bring about. That is only in Allah’s control. The decision for anything, including what you demand, is only Allah’s. He speaks the truth and decides accordingly. Allah, may He be glorified, is the best of those who decide between truth and falsehood.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n, if I did follow them, verily I would have gone aftray and I would not be of the rightly guided’. [6:57] Say: ‘I am upon a clear proof, a [clear] Statement, from my Lord, and you have, already, denied Him, my Lord, when you associated others with Him. I do not have that which you seek to haften, of the chastisement; the judgement, in this matter and in [all] others, is God’s alone. He decrees the, judgement of, truth, and He is the Be ft of Deciders’, [the BeSt of] Judges (a variant reading [for yaqdi, ‘He decrees’] has yaqussu, that is, ‘He relates [the truth]’).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. O Messenger, say to them: If I had in my possession the punishment that you are in such haste to bring about, I would have brought it down on you. If that happens, the matter between us will be settled. Allah knows best about the duration of respite for those who do wrong and He knows best when to punish them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

udges (a variant reading [for yaqdi, ‘He decrees’] has yaqussu, that is, ‘He relates [the truth]’). [6:58] Say, to them: ‘If I did have what you seek to haften, the matter between you and me would have been decided, by my hastening it for you, so that I might find reSt; but God has it; and God knows be ft the evildoers’, and when to punish them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. The treasures of the Ghaib are with Allah alone: no one besides Him knows them. He knows all the created things in the land, such as animals, plants and inanimate objects. He knows whatever animals or plants there are in the sea. No leaf falls in any place, nor is there any seed of grain hidden in the earth, nor any thing moist or dry, except that it is recorded in a clear book which is the Preserved Tablet.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hat I might find reSt; but God has it; and God knows be ft the evildoers’, and when to punish them. [6:59] And with Him, exalted be He, are the keys of the Unseen, its treasure houses, or the paths that lead to knowledge of it; none but He knows them, and these are the five things mentioned in His say¬ ing: Surely God, He has knowledge of the Hour [and He sends down the rain and He knows what is in the wombs. And no soul knows what it has earned for the morrow; nor does any soul know in what land it will die. Truly God is Knowing, Aware, Q. 31:34], as reported by al-Bukhari.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60. Allah is the One Who temporarily takes away your souls at night as you sleep, and He is the One Who knows the actions you do during the day when you are awake. He then raises you in the day, after taking away your souls through sleep, so that you may carry out your tasks. This will continue until the fixed period of your lives, as known to Allah, is over. Then you will return to Him alone when He will raise you on the Day of Rising. He will then tell you about what you used to do in the life of the world and will repay your actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s an inclusive substitution for the previous ex¬ ceptive clause [iliaya’lamuha, ‘but He knows it’]. [6:60] It is He Who takes you at night, seizing your Spirits during sleep, and He knows what you com¬ mit, [what] you earn, by day. Then He raises you up therein, that is, in the daytime, by restoring your Spirits, so that an appointed term, namely, the term of life, may be accomplished; and afterward to Him is your return, through resurrection. Then He will inform you of what you used to do, and so requite you for it.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

61. And Allah is the Dominant and Irresistible to Whom everything is subjugated. He is above His servants in a manner that befits His majesty, may He be glorified. He sends over you, O people, honourable angels who record your actions. This will continue until a person’s life is brought to an end by the angel of death and his aides take away their souls. The angel of death and his aides never fail to carry out what they are instructed to do.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n, through resurrection. Then He will inform you of what you used to do, and so requite you for it. [6:61] He is the Vanquisher, Superior, over His servants. And He sends guardians over you, angels, to record your deeds, until, when death approaches one of you, Our messengers, the angels charged with the seizing of the spirits, take him ( tawaffathu ; a variant reading has tawaffahu) and they negletd not, they do not fall short of what they have been commanded.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

62. Then all those whose souls were taken away will be returned to Allah, their real master, for Him to repay their actions. To Him belongs the effectual decision and fair judgement between them. He is the swiftest of those who take account as He will take all of them to account in one day.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ading has tawaffahu) and they negletd not, they do not fall short of what they have been commanded. [6:62] Then they, creatures, are restored to God their Protestor, their Possessor, the True, the Eternal, the jus't, so that He might requite them. Surely His is the judgement, the decree that will be carried out in their case. He is the swifteft of reckoners, reckoning with the whole of creation in half a day of the days of this world, on the basis of a hadith to this effecft.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

63. Say, O Messenger, to these idolaters: Who rescues you and saves you from the calamity? You call on Him alone, humbling yourselves in secret and in public saying: If our Lord delivers us from this destruction we will certainly be of those who show thanks for His favours on us and we will not worship anyone besides Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hole of creation in half a day of the days of this world, on the basis of a hadith to this effecft. [6:63] Say, O Muhammad (s), to the people of Mecca: ‘Who delivers you from the darkness of the land and the sea, [from] their terrors, during your journeys? When, you call upon Him openly and secretly, saying: “Verily, if (la-in, the lam is for oaths) You, God, deliver us (anjaytana, is also read anjana, ‘[if] He delivers us’), from this, darkness and hardship, we shall truly be among the thankful’”, the believers. [6:64] Say, to them: ‘God delivers you (read yunjikum or yunajjikum) from th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

64. Say to them, O Messenger, ‘Allah is the One Who rescues you from it and delivers you from every distress. Then you still associate others as partners with Him when you are in good times. What can be more wrong than this?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

65. Say to them, O Messenger: Allah is the One able to send upon you a punishment that will come to you from above, such as stones, thunder-bolts and floods, or that will come to you from below, such as earthquakes and sinking into the ground. He can also cause disunity between your hearts, making each person follow their desire and making you fight one another. Think, O Messenger, about how I explain to them the evidence in various ways, so that they realise that what you have brought to them is the truth and what they have is false.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

from that and from every distress, [from every] other anxiety. Yet you associate others with Him’. [6:65] Say: ‘He has the power to send forth upon you a chastisement from above you, from the heaven, such as atones [cf. Q. 8:32] or a Cry [cf. Q. 11:67], or from beneath your feet, such as the causing of the earth to cave in [cf. Q. 29:40], or to confound you, to confuse you, in parties, secfts with differing whims, and to make you taSte the violence of one another’, through fighting.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

66. Your people have denied this Qur’ān, yet it is the truth about which there is no doubt that it is from Allah. Say to them, O Messenger: I am not responsible for your actions. I am only to warn you before a severe punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

er, that perhaps they might understand, that they might realise that what they follow is falsehood. [6:66] Your people have denied it, the Qur’an. Yet it is the truth. Say, to them: 7 am not a guardian over you, to requite you. I am only a warner and your affair is left to God — this was [revealed] before the command to fight [the idolaters]. [6:67] Every tiding, [every] announcement, has a conclusion, a [fixed] time in which it will take place and be concluded, including [the tiding concerning] your punishment. And you will come to know’ — this is a threat for them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

67. Everything has a time in which it occurs and an end point which it reaches. This includes your end results. You will soon come to know them when you are raised on the Day of Rising.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

68. When you, O Messenger, see the idolaters speaking about My verses mockingly, then do not sit with them until they enter into a discussion free of such mockery. If Satan makes you forget, and you do sit with them and afterwards remember, then leave that gathering and do not sit with those who overstep the limits.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ng [the tiding concerning] your punishment. And you will come to know’ — this is a threat for them. [6:68] When you see those who engage in discourse about Our signs, the Qur’an, in mockery, turn away from them, and do not sit with them, until they discourse on some other topic. And if(immd: the letter nun of the conditional particle in has been assimilated with the extra rnd) Satan should make you forget (read yunsiyannaka or yunassiyannaka), and you sit with them, then do not sit, after the reminder, that is, [after] you remember, with the evildoing folk (the overt noun [al-qawm al-zali…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

69. Those who are mindful of Allah by fulfilling His instructions and avoiding things He has not prohibited are in no way responsible for anything in the account of these wrongdoers. Their duty is only to prohibit them from the evil they are doing, so that they also may become mindful of Allah by fulfilling His instructions and avoiding things He has not allowed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ert noun [al-qawm al-zalimin, ‘the evildoing folk’] replaces the [third person] pronominalisation). [6:69] The Muslims then said, ‘If we get up [and leave] every time they delve [into the matter of the Qur’an], we would never be able to sit in the Mosque or perform circumambulations. Therefore, the fol¬ lowing was revealed: Those who fear God, are not accountable for them, [for] those who discourse [in mockery], in anything (min shay’in: min is extra), if they should sit with them; but it is the reminder, that they are accountable for; [a reminder given] to make them remember and to admon…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

70. Leave, O Messenger, these idolaters who have made their religion a thing of play and distraction and who mock and poke fun at it. The life of the world with its temporary pleasures has deceived them. Advise people, O Prophet, using this Qur’ān, so that no soul is delivered to destruction because of the evil actions it has done. If it so acts, it will have no one to help it nor any intercessor to protect it against Allah’s punishment on the Day of Rising. If it has to offer any ransom to be saved from Allah’s punishment, such will not be accepted from it.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

to make them remember and to admonish them, so that perhaps they will be wary, of discoursing thus. [6:70] And forsake, leave alone, those who take their religion, with which they have been charged, as a game and a diversion, making a mockery of it, and whom the life of this world has deluded, and so do not interfere with them — this was [revealed] before the command to fight [them]. Remind, admonish people, thereby, by the Qur’an, left a soul perish, [le£t] it be given up for de^trucftion, for what it has

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

71. Say, O Messenger, to these idolaters: Shall we worship, besides Allah, idols that have no ability to benefit us, nor can they harm us with? Shall we turn back from faith after Allah has guided us to it? If we do so, we will be like the one whom satans have misled: leaving him confused, not knowing the right path; and where he has companions on the straight path who call him to the truth, but he refuses to respond to their call.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

boiling water and a painfid chastisement, because they disbelieved, that is, for their unbelief. 1 [6:71] Say: ‘Shall we call upon, shall we worship, instead of God, that which neither profits us, if we worship them, nor hurts us, if we negleCt [to worship] them — these are the idols; and so be turned back, [and so] return to idolatry, after God has guided us, to Islam? — Like one whom the devils have lured, led astray, in the earth, bewildered, confused, not knowing where to go ( hayrdn, ‘bewildered’, is a circumstantial qualifier referring to the [suffixed pronoun] ha [of iStahwat-hu, ‘…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

72. I have been instructed to establish the prayer in a complete way. I have also been instructed to be mindful of Allah by fulfilling His instructions and staying away from things He has prohibited. He, alone, is the One Who will gather the servants before Him on the Day of Rising, in order to judge them for their actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

dance, everything else being error, and we have been commanded to submit to the Lord of the Worlds, [6:72] and to, that is, [to submit] by, establishing prayer and fearing Him, exalted be He; He it is to Whom you shall be gathered’, you shall be brought together, on the Day of Resurrection for reckoning.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

73. He is the One Who created the heavens and the earth for a purpose. On the day when Allah will say to something ‘Be’ and it will become, refers to the Day of Rising when Allah will say ‘Rise’ and they will all rise. His word is the truth that will most certainly occur. On the Day of Rising, when the angel Isrāfīl will blow the trumpet for a second time, all control will be Allah’s alone. He knows what is hidden and what can be seen. He is Wise in His creating and handling of matters. He is Aware about the hidden just as He knows the apparent, and nothing is hidden from Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hom you shall be gathered’, you shall be brought together, on the Day of Resurrection for reckoning. [6:73] He it is Who created the heavens and the earth in truth, that is to say, with the purpose of [mani¬ festing] truth. And, mention, the day He says, to a thing, ‘Be’, and it is — this is the Day of Resurrection, when He says to creatures, ‘Rise up’, and they do.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

74. Remember, O Messenger, when Abraham (peace be upon him) said to his father, Āzar, who was a idolater: O father, do you make the idols into gods that you worship besides Allah? I think that you and your people who worship idols are clearly misguided from and confused about the path of truth because of your worship of others besides Allah. Allah is the only Being that deserves to be worshipped, and nothing else has a right to be worshipped.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

seen. He is the Wise, in His creation, the Aware, of things inwardly hidden and outwardly manifest. [6:74] And, mention, when Abraham said to his father Azar, which was his cognomen, his [firSt] name being Terah ( Tarikh ): ‘Do you take idols as gods, to worship? (an interrogative meant as a rebuke). I see you and your people, by [this aCt of] taking them [as gods], in manifest error’, far from the truth.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

75. In the same way I showed Abraham the misguidance of his father and his people, I also showed him the vast kingdom of the heavens and the earth, so that he could use that as an indication of Allah’s Oneness and of His being the only One deserving of worship. This also made him certain that Allah is One without any partner and that He has power over everything.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

you and your people, by [this aCt of] taking them [as gods], in manifest error’, far from the truth. [6:75] And so, juSt as We show him the misguidance of his father and his people. We show Abraham the kingdom of the heavens and the earth, that he might infer thereby [the truth of] Our Oneness, and that he might be of those knowing, it, with certainty (the sentence beginning with wa-kadhalika, ‘and so’, and what follows it, is a parenthetical Statement and a supplement to [the one beginning with] qala, ‘he said’). [6:76] When night descended, [when] it darkened, upon him he saw a ftar — s…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

76. When the darkness of the night came over Abraham, he began to debate with his people in order to bring them from idolatry to monotheism. His people used to worship the stars, so when he saw a star he said, ‘This is my Lord’, with the aim of convincing his people. When the star disappeared, he said, ‘I do not like that which disappears, because the true God is always present and never disappears’. The belief of his people was that gods do not go away and disappear, so he used this same belief of theirs as an argument against them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

. [6:76] When night descended, [when] it darkened, upon him he saw a ftar — said to have been Venus — and said, to his people, who were astrologers: ‘This is my Lord’, as you [are wont to] claim. But when it set, when it disappeared, he said, ‘I love not those that set’, to take them as lords, because it is not possible for a [true] Lord to be transformed or to change place, as such [attributes] pertain to accidents [6:77] And when he saw the moon rising, appearing, he said, to them: ‘This is my Lord.’ But when it set he said, ‘Unless my Lord guides me, [unless] He establishes me within […

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

77. When Abraham saw the moon rising, he said to his people, ‘This is my Lord’, continuing his argument against them. When it disappeared, he said, ‘If Allah does not guide me to His Oneness and worship I will certainly become one of the people who are astray from His religion and who worship others besides Him’.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

78. When he saw the sun rising, he said to his people, ‘This thing that is rising is my Lord. It is bigger than the star and the moon’, further continuing his plan of argument and proof against them. When it disappeared, he said, ‘O my people, I am free of what you associate as partners with Allah’.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e aftray’ — an intimation to his people that they are aStray, but Still this had no effeCt on them. [6:78] And when he saw the sun rising, he said, ‘This is my Lord; this is greater!’ than the Star and the moon (the masculine [demonstrative pronoun] hadha, ‘this’, is used [for the feminine shams, ‘sun’] be¬ cause the predicate [rabbi, ‘my Lord’] is masculine).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

79. I have devoted my religion to Allah Who created the heavens and the earth without any precedent, throwing off idolatry and embracing pure monotheism. I am not one of the idolaters who worship others besides Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

80. Abraham’s people, who were idolaters, disputed with him with respect to Allah’s Oneness and they threatened him with their idols. He said to them: Do you argue with me about Allah’s Oneness and worshipping Him alone when my Lord has guided me to it? I do not have any fear of your idols, because they have no ability to harm or benefit, unless Allah wills. Whatever Allah wills happens. Allah’s knowledge covers everything and nothing in the earth or in the heaven is hidden from Him.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nif inclining towards the upright religion, and I am not of those that associate others’, with Him. [6:80] But his people disputed with him, they argued with him about his religion and threatened him that the idols would strike him with evil if he abandoned them. He said, ‘Do you dispute with me (read a-tuhdjjunni, or a-tuhdjuni where one of the two letters nun is omitted, the nun which grammarians refer to as nun al-raf, ‘the nun of [modal] independence’, and which the Qur’anic reciters refer to as nun al-wiqaya, ‘the nun of preservation’); 2 do you argue with me, concerning, the Oneness…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

81. How can I be fearful of the idols you worship besides Allah when you have no fear of your associating as partners with Allah things that He created, without having any proof for doing so? Which of the two groups, the monotheists or the idolaters, is more deserving of safety and security? If you know which group is more deserving, then follow that group. The more deserving group is undoubtedly the group of the believers who are monotheists.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

oes. My Lord encompasses all things through His knowledge; will you not remember, this and believe? [6:81] How should I fear what you have associated, with God, when it can neither profit nor harm, and you fear not, God [in], that you have associated with God, in worship, that for which He has not revealed to you any warrant?’, [any] argument or proof, when He has power over all things. Which of the two parties has more right to security, is it us or you, if you have any knowledge, of who has more right? In other words: it is us, so follow Him. God, exalted be He, says:

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

82. Those who believe in Allah follow His laws and did not pollute their faith with polytheism, they will be the ones who will be safe and secure. They are the ones to whom their Lord has shown the path of guidance.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nowledge, of who has more right? In other words: it is us, so follow Him. God, exalted be He, says: [6:82] Those who believe and have not confounded, mixed, their belief with evildoing, that is, idolatry — explained as such by a hadith in the two Sahihs [of Bukhari and Muslim] — theirs is security, from chastisement; and they are rightly guided.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

83. The argument of the setting of the star, moon and sun, which Abraham used to defeat his people in the debate, is My argument, which I showed and gave him to use against his people. I raise in rank whichever of My servants I wish in this world and the Afterlife. Your Lord, O Messenger, is Wise in His creation and handling of matters, and He knows about His servants.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ahihs [of Bukhari and Muslim] — theirs is security, from chastisement; and they are rightly guided. [6:83] That ( tilka is the subjedt [of the sentence] and is substituted by [the following hujjatuna]) argu¬ ment of Ours , 3 with which Abraham inferred God’s Oneness, as in the case of the setting Stars and what came afterwards; (the predicate is [what follows]) We bestowed upon Abraham, We guided him to it, as an argument, again ft his people.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

84. I blessed Abraham with his son Isaac and his grandson Jacob, and I guided each of them to the straight path. Before them, I guided to the path of truth Noah; and from the descendants of Noah, I guided David, his son Solomon, Job, Joseph, Moses and his brother Aaron (peace be upon them). Just as I gave the prophets a reward for doing good, I will give a similar reward to all those who do good, even if they are not prophets.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

grees] in knowledge and wisdom; surely your Lord is Wise, in His actions, Knowing, of His creation. [6:84] And We be flowed upon him Isaac and, his son, Jacob; each one, of the two, We guided. And Noah We guided before, that is, before Abraham, and of his seed, that is, Noah’s [seed], David and, his son, Solomon, and Job and Joseph, son of Jacob, and Moses and Aaron; and so, in the same way that We have requited them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

85. In a similar way, I guided Zachariah, John, Jesus son of Mary and Elijah (peace be upon them). All these prophets were of the righteous, who were chosen by Allah to be messengers.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

86. In a similar way, I guided Ishmael, Elisha, Jonah, and Lot (peace be upon them). I favoured all of them with prophethood, with Muhammad (peace be upon him) being the best of them, superior to all other people.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

87. I also guided some of their forefathers, descendants and brothers, whom I had willed to guide. I selected them and made them take the straight path: the path of Allah’s Oneness and His obedience.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of Haran, brother of Abraham, all, of them, We preferred above all the worlds, through prophethood. [6:87] And of their fathers, and of their seed, and of their brethren (this [clause] is a supplement either to [the previous] kullan, ‘all of them, or to Nuhan, ‘Noah’; min, ‘of’, is partitive, because some of them did not have offering, while others had disbelievers among their offering); and We chose them and We guided them to a Straight path. [6:88] That, religion to which they were guided, is God’s guidance wherewith He guides whom He will of His servants; had they, hypothetically peak…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

88. The guidance they received was Allah’s guidance, which He grants to whomever of His servants He wills. If they had associated others as partners to Allah, then their actions would be void, because associating partners with Allah nullifies good actions.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

89. The prophets mentioned are the ones to whom I had given divine scriptures, wisdom and prophethood. If your people deny any of these things which I have given to them, then I have prepared other people who do not disbelieve, but who accept and hold firm onto it. They are the Emigrants (Muhājirūn) and the Helpers (Anṣār), and all those who follow them in good until the Day of Reward.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rvants; had they, hypothetically peaking, been idolaters, all that they did would have been in vain. [6:89] They are the ones to whom We gave the Scripture, meaning the Books [of God], judgement, wisdom, and prophethood; so if these, people of Mecca, disbelieve therein, that is, in these three, then indeed We have entrusted it to. We have set aside for it, a people who do not disbelieve in it, namely, the Emigrants ( Muhajirun ) and the Helpers (Ansar).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

90. Those prophets and their forefathers, descendants and brothers mentioned are truly the people of guidance, so follow and imitate them. Say, O Messenger, to your people: I do not want any reward from you for conveying this Qur’ān. The Qur’ān is simply an advice for the human beings and jinn of the worlds, so that they can be guided to the straight path by it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

a people who do not disbelieve in it, namely, the Emigrants ( Muhajirun ) and the Helpers (Ansar). [6:90] They are the ones whom God has guided; so follow their guidance, their way of affirming God’s Oneness and of [exercising] patience (read iqtadih, ‘follow’, with the silent ha, whether pausing or con¬ tinuing the recitation; a variant reading omits it in continuous recitation). Say, to the people of Mecca: 7 do notask of you, to give me, any wage for it, the Qur’an; it, the Qur’an, is only a reminder, an admoni¬ tion, to all the worlds’, of mankind and jinn.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

91. The idolaters did not venerate Allah as He should be venerated when they said to their prophet, Muhammad (peace be upon him), ‘Allah has not sent down any revelation to any human being’. Say to them, O Messenger: Who is the One who sent down the Torah to Moses, as a light and guidance for his people? The Jews put it into sheets; and they show what agrees with their desires and conceal what does not, such as the description of Muhammad (peace be upon him). You, O Arabs, were taught the Qur’ān, which neither you nor your predecessors knew.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

r’an; it, the Qur’an, is only a reminder, an admoni¬ tion, to all the worlds’, of mankind and jinn. [6:91] They, that is, the Jews, measured not God with His true measure, that is, they have not extended Him the grandeur that truly befits Him, or [it means] they have not attained the true knowledge of Him, when they said, to the Prophet (s), diluting with him about the Qur’an: ‘God has not revealed anything to any mortal.’ Say, to them: ‘Who revealed the Book which Moses brought, a light and guid¬ ance for mankind? You put it (in all three instances [the verbs may be] read either in the t…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

92. And this Qur’ān is a book that I revealed to you, O Prophet. It is a blessed book that confirms the heavenly scriptures that came before it, and was revealed to you so that you could warn the people of Mecca and all the people in the East and West to come to the right path. Those who believe in the life of the Hereafter accept this Qur’ān, practice it and guard their prayer by maintaining its requirements, essentials and recommended acts at the times set in the sacred law.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t say it, there is no other response — then leave them to play in their discourse, their falsehood. [6:92] And this, Qur’an, is a blessed Book We have revealed, confirming that which was before it, of scriptures, and that you may warn (li-tundhira, or read li-yundhira, ‘that it may warn, as supplement to the import of the preceding statement [sc.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

93. The greatest wrongdoer is the person who makes up lies about Allah by saying, ‘Allah has not revealed anything to any human being’; or by falsely saying, ‘Allah has sent revelation to me’, when Allah did not send any revelation to him; or by saying, ‘I will reveal the like of the Qur’ān that Allah has revealed’. O Messenger, you would see a terrible sight if you could see these wrongdoers at the time of death; and when the angels will stretch out their hands to punish and beat them, and reprimand them by saying: Remove your souls because we are here to take them.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

eve in the Hereafter believe in it, and they observe their prayers, fearing the punishment thereof. [6:93] And who, that is, none, does greater evil than he who invents lies againft God, by claiming prophethood when he has not been called to it, or who says, ‘It is revealed to me’, when nothing has been revealed to him — this was revealed regarding [the false prophet] Musaylama [al-Kadhdhab] — or he who says, 7 will reveal the like of what God has revealed’? — these were the mockers who would say: If we wish we can Speak the like of this [Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

94. They will be told on the Day of Resurrection: You have come to us today individually. Now you do not have any wealth or leadership, and you have come to Me just as I had created you the first time: barefoot, naked and uncircumcised. You have reluctantly left behind what I had given you in the world. I do not see with you today your idols, which you claimed will intercede for you and that they are Allah’s partners with respect to their being deserving of worship. All links between you have been cut. Your claim of their intercession and that they are Allah’s partners has vanished from you.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ement beginning with] law, ‘if [you could only see]’, is: ‘you would be seeing a terrifying thing’. [6:94] And, it is said to them upon their resurrection: ‘And now you have come to Us singly, each alone without family, possessions or children, as We created you the firSt time, that is, barefoot, naked and with foreskins, and you have left what We conferred on you, of wealth, behind your backs, in the world, without you having any choice; and — it is said to them in rebuke — We do not see with you your inter¬ cessors, the idols, whom you claimed to be associates, of God, amongst you, that…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

95. Allah alone is the One who splits open the seed, from which crops emerge, and the date-stone, from which the date palm sprouts. He creates the living from the dead, just as man and all other animals are formed from sperm; and He creates the dead from the living, just as sperm comes out of a human being and an egg is laid by a chicken. The Being who does this is Allah, the One Who created you. How are you, idolaters, then misled from the truth, despite your witnessing His marvellous creation?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

’), and that, intercession of theirs, which you claimed, in the world, has failed, abandoned, you’. [6:95] God it is Who splits the grain, from the plants, and the date-Slone, from the palm-trees. He brings forth the living from the dead, such as the human being from the Sperm, and the bird from the egg; and is the Bringer-forth of the dead, the Sperm and the egg, from the living. That, Splitter and Bringer-forth, is God. How then are you deluded?, so how then are you turned away from faith, depute the proof being established?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

96. He, may He be glorified, splits the light of dawn from the darkness of the night. He is the One Who has made the night still, in which people can take rest from the tiring and hard work of the day. He is the One Who has made the sun and the moon move according to a precise measure. That marvellous creation is the determination of the Mighty, Whom none can overpower, the One Who knows what is best for His creation.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n are you deluded?, so how then are you turned away from faith, depute the proof being established? [6:96] He is the Cleaver of the daybreak ( al-isbah is the verbal noun, meaning al-subh, ‘dawn’), in other words, He Splits the morning shaft, the firSt light that appears after the darkness of night, and He has appointed the night for stillness, in which creatures reSt from toil, and the sun and the moon (read both in the accusative, wa’l-shamsa wa’l-qamara, as a supplement to the [syntactical] Status of al-layla, ‘the night’) for reckoning, for the calculation of [periods of] time (or [if…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

97. He, may He be glorified, is the One who created for you, O children of Adam, the stars in the sky, so that you may be guided by them during your travels when the routes on the land and sea are unclear. I have explained the proofs and evidences that indicate My power for a people who reflect and take benefit from them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

5]).! hat, mentioned, is the ordaining of the Mighty, in His kingdom, the Knowing, of His creation. [6:97] And He it is Who appointed for you the Stars that you may guide your course by them amid the darkness of land and sea, when travelling. Verily We have distinguished. We have elucidated, the signs, the proofs of Our power, for a people who have knowledge, [a people] who reflect. [6:98] And He it is Who produced you, created you, from a single soul, namely, Adam, such that some, of you, are established, in the womb, and some, of you, are deposited, in the loins (a variant reading [of m…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

98. He, may He be glorified, is the One Who created you from one soul, which was the soul of your father, Adam. He began your creation by forming your father, Adam, from clay and then He created you from him. He also created for you a place for you to settle in, which is the wombs of your mothers, and a depository in which you are stored, which is the loins of your fathers. I have explained the signs to a people who can understand the words of Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

99. He, may He be glorified, is the One Who sent down rain water from the sky and then with it He caused all types of vegetation to grow. From the vegetation He brought out crops and green trees, from which He produces grain that is packed one of top of the other, as it is found in spikes. From the spathe of the date-palm come clusters that are close to any person standing or sitting. He also brought out grape orchards; and produces olives and pomegranates, the leaves of which are similar but the fruit are different. Look, O people, at the fruit when it first appears and when it ripens.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

u). Verily We have distinguished the signs for a people who understand, what is being said to them. [6:99] And He it is Who sent down water from the heaven and therewith, with the water, We bring forth (there is a shift away from the third [to the second person in this address]) plants of every kind, that pro¬ duces shoots, and therefrom, from the shoots, We bring forth, some, verdure, meaning ‘the greens’ [in other words, vegetation], bringing forth from it, from the verdure, thick-cluStered grain, in dense clus¬ ters — such as the Spikes of wheat and the like — and from the palm-tree (…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

100. Yet the idolaters made the jinn partners with Allah in worship believing that the jinn can independently bring benefit and cause harm, whilst Allah alone had created them, so He is most worthy of being worshipped. And out of their ignorance they attributed sons to Allah – as the Jews did with respect to ‘Uzayr’, and the Christians with respect to Jesus – and also daughters. Allah is free and above what the people of falsehood claim about Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ongs to the Arabic addad, words with two opposite meanings (enantiosema), hence ‘union or ‘disunion. [6:100] Yet they ascribe to God ( li’Llahi, the indirect objecft) as associates ( shurakaa, the direcft objed, which is substituted by [the following, al-jinn ]) the jinn, since they obey them by worshipping graven images, even though He created them-, so how can they be associates? And they falsely impute to Him (read kharaqu or kharraqu), that is, they invent, sons and daughters without any knowledge, saying, Ezra (‘ Uzayr ) is the son of God, and the angels are the daughters of God.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

101. He, may He be glorified, is the Creator of the heavens and the earth without any precedent. How can he have a child when he has no wife? He created everything and knows everything. Nothing is hidden from Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ma¬ tion of His transcendence — and exalted be He above what they describe!, of Him having a child. [6:101] He is, the Originator of the heavens and the earth, which He originated uniquely without prec¬ edent; how should He have a son, when He has no consort. Spouse, and He created everything, that was meant to be created, and He has knowledge of all things? [6:102] That then is God, your Lord. There is no god but Him, the Creator of all things. So worship Him, affirm His Oneness. And He is Guardian over, [He is] Keeper of, all things.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

102. O people, the Being that has those divine attributes is your Lord. You have no lord besides Him, and there is no one worthy of worship besides Him. He is the Creator of everything, so worship Him alone as He is the only one deserving of worship. He takes care of everything.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

103. Vision cannot encompass Him, but His Vision covers and encompasses all things. He is the One Who is Subtle with His righteous servants and is Aware of them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

things. So worship Him, affirm His Oneness. And He is Guardian over, [He is] Keeper of, all things. [6:103] Vision cannot attain Him, that is, they [the eyes] cannot see Him — this is [a denial that applies] in particular [circumstances], since [it is accepted] that the believer will see Him in the Hereafter, as in¬ dicated by Gods words, On that Day faces shall be radiant, gazing upon their Lord [Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

104. Clear proofs from your Lord have come to you, O people. Whoever understands them and is mindful, the benefit of that will return to him. Whoever is blind to them and unmindful, it will only be to his loss. It is not my duty to watch over you and record your actions: I am only a messenger from my Lord. He is the One Who watches over you.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ncompass Him in knowledge. And He is the Subtle, [in dealing] with His friends, the Aware, of them. [6:104] Say, O Muhammad (s), to them: Clear proofs have come to you from your Lord; whoever per¬ ceives, them and believes, then it is for his own good, that he has perceived [them], since the reward resulting from his perception will be his; and whoever is blind, to them and goes astray, then it, the evil consequence of his being astray, will be to his own hurt. And I am not a keeper, a watcher, over you, of your deeds: I am but a warner.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

105. Just as I explained the various types of proofs of My Power, I also explain the various types of ayahs containing promises, threats and advice. And so the idolaters will say: This is not revelation: it is merely something you learnt from the People of the Scripture before you. And I did this in order to explain the truth to the believers of the nation of Muhammad (peace be upon them ), as they are the ones who accept the truth and follow it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

l be to his own hurt. And I am not a keeper, a watcher, over you, of your deeds: I am but a warner. [6:105] And so, in the same way that We have explained what has been mentioned, We dispense. We elucidate, the signs, that they might take heed, and that they, the disbelievers, may say, at the end of this: ‘You have Studied with someone’, that you have consulted with ( daraSla ) the People of the Scrip¬ ture or [that] you have studied ( daraSla, variant reading) the scriptures of pad peoples and brought this [Qur’an] therefrom; and that We may make it clear for a people who have knowledge.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

106. Follow, O Messenger, the truth that your Lord reveals to you. There is no one worthy of worship besides Him, may He be glorified. Let your heart not be concerned with the disbelievers and their stubbornness, as their matter is left to Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

107. If Allah willed for them not to associate any one as partner with Him, they would not have done so. I have not made you, O Messenger, a guardian to record their actions, nor are you in charge of them. You are only a messenger and your duty is only to convey the message.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

you from your Lord, namely, the Qur’an. There is no god but Him; and turn away from the idolaters. [6:107] Had God willed, they woidd not have been idolaters; and We have not set you as a keeper over them, a watcher, so that you might then requite them for their deeds; nor are you a guardian over them, so that you might [be able to] coerce them to faith — this was [revealed] before the command to fight [them].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

108. O believers, do not insult the idols that they worship alongside Allah, even though they be deserving of that, for then the idolaters due to ignorance would insult Allah unknowingly, may He be glorified. Just as He made their misguidance fair seeming to them, He makes the behaviour of every nation, be it good or bad, seem good to them and so they act accordingly. Then their return on the Day of Rising is to their Lord, Who will inform them about what they used to do in the world and repay their actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

u might [be able to] coerce them to faith — this was [revealed] before the command to fight [them]. [6:108] Do not revile those whom they call upon, besides God, namely, the idols, leSl they then revile God out of Spite, out of aggression and wrongfully, through ignorance, that is, through their ignorance of God.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

109. The idolaters swear by Allah, with their strongest oaths, that if Muhammad (peace be upon him) brings them one of the signs they asked for, then they will believe. Say to them, O Messenger: I do not have signs so that I may bring them: they are only with Allah, Who sends them down as He wills. And what will inform you, O believers, that if these signs come, as they request, they still will not believe? Instead, they will persist in their denial and stubbornness, because they in fact do not want to be guided.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hall return, in the Hereafter, and He will tell them what they used to do, and requite them for it. [6:109] They, that is, the disbelievers of Mecca, have sworn by God the moSt earnest oaths that if there came to them a sign, of what they requested, they will believe in it. Say, to them: ‘Signs are only with God’, and He sends them down as [and when] He wills; I am but a warner.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

110. And I will turn their hearts and vision, by intervening between them and preventing their guidance to the truth, just as I intervened between them and faith in the Qur’ān the first time because of their stubbornness. I will leave them in their misguidance and rebellion against their Lord, confused and wandering.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

la’alla, ‘that perhaps’, or as governed by the preceding clause [la’ in j aat hum dyatun, ‘if there [6:110] And We shall confound their hearts. We shall turn their hearts away from the truth, so that they cannot understand it, and their eyes, away from it, so that they do not see it and thus do not believe; juft as they did not believe in it, that is, in the verses that have been revealed, the fir & time; and We shall leave them in their insolence, in their misguidance, wandering blindly, hesitating, perplexed.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

111. If I had responded to them by bringing what they requested – by sending down the angels for them to see, and made the dead speak to them about the truth of what you brought, and gathered everything they asked for before their eyes – they still would not have believed in what you brought, unless Allah willed for them to be guided. However, most of them are ignorant of this and do not turn to Allah to grant them guidance.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hall leave them in their insolence, in their misguidance, wandering blindly, hesitating, perplexed. [6:111] And if We had sent down the angels to them, and the dead had spoken with them, as they have requested, and We had gathered again ft them all things in droves (read qubulan, plural of qabil, mean¬ ing ‘throng upon throng’, or read qibalan, meaning ‘before their very eyes’), and they were witness to your truthfulness, yet they would not have believed, as God already knows, unless God willed, that they believe and they did; but mo ft of them are ignorant, of this.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

112. Just as I tested you with the hostility of these idolaters towards you, I tested every prophet before you. I made for each of them enemies of rebellious men and jinn, who used to whisper evil in the hearts of one another, beautifying falsehood in order to deceive them. If I willed them not to do so, they would not have done that; but I willed it as a test for them. So leave them to their fabrications of disbelief and falsehood, and pay no attention to them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

knows, unless God willed, that they believe and they did; but mo ft of them are ignorant, of this. [6:112] And so We have appointed to every Prophet an enemy, juSt as We have appointed these your enemies (and this [‘aduwwan, ‘an enemy’, is substituted by [the following, shaydtin, ‘devils’]) devils, the rebels, of mankind and jinn who infpire, whi.<per,_/ine fpeech to each other, the falsehood that is dis¬ guised as such [fine Speech], in delusion, that is, in order to delude them; yet, had your Lord willed, they would never have done it, that mutual inspiration.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

113. This is so that the hearts of those who do not accept the Afterlife may incline towards what they whisper to one another, happily accepting such things for themselves, and that they persist in committing the sins and wrongs they were doing.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

erwise, of what has been adorned for them — this was [revealed] before the command to fight [them]. [6:113] And that the hearts of those who do not believe in the Hereafter may incline to it ( wa-li-tasgha is a supplement to [the above] ghururan, ‘in delusion’), that is, [to] that fine [Speech], and that they may be pleased with it, and that they may acquire, earn, what they are acquiring, of sins, and be punished for it.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

114. Say, O Messenger, to these idolaters who worship others together with Allah: Does it make sense for me to accept anyone other than Allah as a judge between us whilst Allah is the One Who has revealed the Qur’ān which sufficiently explains everything. The Jews, to whom I gave the Torah, and the Christians, to whom I gave the Gospel, know that the Qur’ān has been revealed to you, because the proof of that is found in their scriptures. So do not be of those who doubt about what I revealed to you.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

with it, and that they may acquire, earn, what they are acquiring, of sins, and be punished for it. [6:114] The following was revealed when they asked the Prophet (s) to appoint an arbiter between him and themselves. Say: Shall I seek, demand, other than God as a judge, an arbiter between you and me, when it is He Who revealed to you the Book, the Qur’an, clearly explained?, wherein truth is distin¬ guished from falsehood. Those to whom We have given the Scripture, the Torah, the likes of ‘Abd Allah b.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

115. The word of your Lord – namely the Qur’ān – is complete in the truthfulness of its statements and the justice of its instructions and prohibitions. There is no one who can alter His words. He is the One Who hears and knows the statements of His servants. Nothing is hidden from him and He will repay their actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the doubters, regarding it: this is intended to affirm to the disbeliev¬ ers that it is the truth. [6:115] Perfected is the word of your Lord, in the way of rulings and appointed terms, in truthfulness and juftice ( sidqan wa-’adlan is for Specification); none can change His words, either by contravening [His rulings] or evading [His appointed terms]. He is the Hearing, of what is said, the Knowing, of what is done.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

116. If you, O Messenger, supposedly followed most of the people on earth, they would mislead you from Allah’s religion. Allah’s custom has always been that the truth is with the minority. Most people follow nothing but speculation that has no basis and they think that those whom they worship will bring them close to Allah, whereas they are completely wrong in believing this.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

or evading [His appointed terms]. He is the Hearing, of what is said, the Knowing, of what is done. [6:116] If you obey moft of those on earth, that is, the disbelievers, they will lead you aflray front the way of God, [from] His religion; they follow only supposition, when they dispute with you concerning [the Status of] carrion, saying: ‘What God has killed is more worthy of your consumption than what you kill yourselves!’; they are merely guessing, Speaking falsehood in this [matter]. [6:117] Your Lord knows heft those who fir ay from His way and He knows well the rightly guided, and…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

117. Your Lord, O Messenger, knows best those people who are misled from His path; and He knows best those who are rightly guided to it. Nothing of that is hidden from Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

consumption than what you kill yourselves!’; they are merely guessing, Speaking falsehood in this [matter]. [6:117] Your Lord knows heft those who fir ay from His way and He knows well the rightly guided, and will requite both of them. [6:118] So eat from that over which God’s Name has been invoked, that is, [that which] has been sacri¬ ficed to His Name, if you believe in His signs. [6:119] What is wrong with you, that you do not eat from that over which God’s Name has been in¬ voked, of sacrifices, when He has detailed (for both verbs, read the passive [fussila, ‘it has been detailed’,

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

118. Eat, O people, from that which was slaughtered while using Allah’s name, if you truly accept His clear proofs.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

119. What is it that prevents you, O believers, from eating that which was slaughtered in Allah’s name, when Allah has made clear what is unlawful for you. It is therefore necessary for you to leave that which is forbidden, unless you are forced by necessity to eat it, in which case it will be lawful. Many of the misguided idolaters mislead their followers with their incorrect views. They consider lawful that which Allah has made unlawful (such as carrion), and they consider unlawful that which Allah has made lawful (such as the baḥīrah, waṣīlah, ḥāmī, etc.).…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

been invoked, that is, [that which] has been sacri¬ ficed to His Name, if you believe in His signs. [6:119] What is wrong with you, that you do not eat from that over which God’s Name has been in¬ voked, of sacrifices, when He has detailed (for both verbs, read the passive [fussila, ‘it has been detailed’, 6 In other words the last part of this verse can either be read as ‘How would you (believers) know, if the signs did come, whether they (the disbelievers) will believe or not?’, or as ‘How would you know? Perhaps if the signs did come, they will not believe!’: thus according to the seco…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

120. O people, avoid committing sins openly or in secret. Those who commit sins, secret or open, will be repaid by Allah for what they did.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d knows the transgressors, those who overstep [the bounds] of what is lawful into what is unlawful. [6:120] And forsake, leave, outward aSpeCl of sin and its inward aSpedt, that is, what is overt of it and what is secret — it is said that ‘sin here means fornication, or, it is said, any adt of disobedience; surely those who earn sin shall be requited, in the Hereafter, for what they used to perpetrate, [what] they used to earn.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

121. O Muslims, do not eat that which was not slaughtered in the name of Allah, whether the name of someone other than Allah was mentioned over it or not. Eating such forbidden food is to abandon obedience to Allah in favour of disobedience. The satans whisper to their friends, inspiring them with doubts, so that they argue with you about eating carrion. If you, O Muslims, were to follow them in the doubts they present for the lawfulness of carrion, then you would be equal to them in associating partners with Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

in shall be requited, in the Hereafter, for what they used to perpetrate, [what] they used to earn. [6:121] And do not eat from that over which God’s Name has not been invoked, where it has died or been sacrificed to other than His Name — otherwise, what a Muslim sacrifices and does not invoke God’s Name over, whether intentionally or forgetfully, is lawful, as was stated by Ibn ‘Abbas, and this is the opinion of al-ShafiT — verily it, the eating thereof, is wickedness, a contravention of what is lawful.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

122. Is the one who was dead prior to receiving Allah’s guidance – due to his disbelief, ignorance and sins, and then He gave him life by guiding him to faith, knowledge and obedience – equal to the one who cannot leave the darkness of disbelief, ignorance and sins, and to whom the paths have become unclear and dark? Just as polytheism, the consumption of carrion, and false arguments were made fair seeming to these idolaters, the sins of the disbelievers were made to seem good to them, so that they are repaid for them on the Day of Rising with a painful punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

th you, in deeming carrion lawful; and if you obey them, in this [matter], you are truly idolaters. [6:122] The following was revealed regarding Abu Jahl and others: Why, is he who was dead, through unbelief, and We gave him life, through guidance, and appointed for him a light by which to walk among people, distinguishing thereby the truth from falsehood — this [light] being faith — as him whose likeness ( ka-man mathaluhu : mathal, ‘likeness’, is extra; in other words, [read] ka-man huwa, ‘as him who’) is in darkness whence he cannot emerge? — and this is the disbeliever — No! So, in th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

123. Just as what transpired with those leaders of Mecca who committed polytheism and barred others from the Way of Allah, He has placed leaders and influential people in every town who use various means and schemes to call towards the path of Satan and oppose the messengers and their followers. In reality, their scheming and planning will eventually only harm them, but they do realise this due to their ignorance and their following of desires.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ers have been doing, in the way of dis¬ belief and adts of disobedience, has been adorned for them. [6:123] And thus, in the same way that We have made the wicked folk of Mecca its leaders, We have made in every city its sinners great ones, that they may plot therein, to impede the faith; but they plot only againSt themselves, because the evil consequences thereof will befall them, though they do not perceive, this.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

124. And when there comes to any of these leaders a verse or a sign which Allah reveals to His Prophet proving his truthfulness, they say: We will never accept this until Allah bestows upon us the Prophethood as He did to those Prophets aforetime. Allah refutes them by saying that He knows best who is most suitable to be appointed to carry out the duties of the mission and He only selects the finest people for prophethood and messengership.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

mselves, because the evil consequences thereof will befall them, though they do not perceive, this. [6:124] And when a sign, of the truth of the Prophet (s), comes to them, the people of Mecca, they say, ‘We will not believe, in him, until we are given the like of what God’s messengers were given’, in the way of a message and inspiration to us, because we are wealthier and more senior in years.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

125. Whomever Allah wishes to guide to the right path, He opens their heart to Islam so they accept it willingly. Whomever He wishes to abandon and not guide, He makes their chest extremely narrow and unable to accept the truth, such that they become like a person climbing into the higher layers of the atmosphere while finding it increasingly difficult to breathe. Just as Allah made this extreme narrowness the condition of the person who goes astray, He will place the punishment on those who do not have faith in Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

and a terrible chastisement shall smite those who have sinned, by saying this, for their plotting. [6:125] Whomever God desires to guide, He expands his breaSt to Islam, by casting into his heart a light which it [the heart] expands for and accepts, as reported in a hadith; and whomever He, God, desires to send aStray, He makes his breaSt narrow (read dayqan or dayyiqan ), [unable] to accept it, and con¬ stricted, extremely tight (read harijan, condridted’, as an adjedive, or harajan as a verbal noun, by which it [the heart of the misguided one] is described hyperbolically) as if he were…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

126. This religion that I have given you, O Messenger, is My straight path, in which there is no crookedness. I have made the ayahs clear for the one who has understanding.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, chastisement, or [He cads] Satan, that is. He gives him authority, over those who do not believe. [6:126] And this, [path] that you follow, O Muhammad (s), is the path of your Lord, a Straight one, with no crookedness therein (mudaqiman, ‘straight’ is in the accusative because it is a circumstantial qualifier emphasising the [previous] Statement, and it is operated by the import of the demonstrative noun [hadha, ‘this’]). We have detailed.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

127. Such people will be awarded Paradise on the Day of Judgement, in which they will be safe from every type of harm and discomfort. Allah will be their Friend, Protector, Supporter and Guardian. This will be their reward for the good actions they used to do.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n — such [people] are singled out for mention because they are the ones to profit [from the signs]. [6:127] T heirs will be the abode of peace, namely, Paradise, with their Lord, and He will be their Friend because of what they used to do.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

128. Remember, O Messenger, the day when Allah will gather both the jinn and humankind. He will address the jinn and tell them that they had misled many people and prevented them from Allah’s path. Their followers among humankind will say in response to their Lord: O our Lord, we benefited from one another: the jinn benefited by having human beings follow them; and the human beings benefited by using the jinn to obtain their desires. And now we have reached the term that You have appointed for us and this is now the Day of Rising.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ce, namely, Paradise, with their Lord, and He will be their Friend because of what they used to do. [6:128] And, mention, the day when He, God, shall gather them (yahshuruhum, may also read nahshuruhum, ‘We shall gather them’), that is, creatures, all together, and it will be said to them: ‘O as¬ sembly of jinn, you have garnered much of mankind’, by your misleading [them].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

129. Just as I gave some of the rebellious jinn the ability to mislead some people, I will give an authority and power to every evil sinner so that they may influence other sinners-prompting them to do evil and create a dislike in their hearts and turn them away from good. This is a just recompense for the sins they used to commit.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

as the sense of man, ‘whom’). Surely your Lord is Wise, in His acftions, Knowing, of His creatures. [6:129] So, juSt as We let the rebels from among mankind and jinn enjoy one another, We let some of the evildoers have power over others because of what they are wont to earn, of acfts of disobedience.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

130. On the Day of Rising, I will address jinn and humankind, and ask them if messengers from their own species had not come to them reciting to them what Allah had revealed to them and warning them that they will meet this day, which is the Day of Rising. They will say: Of course they did. Today we confess against ourselves that Your messengers did communicate Your message to us and we admit the meeting of this day; but we had rejected Your messengers and denied the meeting of this day.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e evildoers have power over others because of what they are wont to earn, of acfts of disobedience. [6:130] ‘O assembly of jinn and mankind, did not messengers come to you from among you, that is, from among both of your number — which holds true in the case of mankind [since messengers came from among them], or [by ‘messengers’ if the jinn are meant] those messengers among the jinn who are their warners, the ones who listen to the Speech of the [human] messengers and convey it to their kind — to recount to you My signs and to warn you of the encounter of this Day of yours?’ They shall sa…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

131. The reason for sending messengers to mankind and jinn is so that no one is punished for the crimes they committed without a messenger having been sent to warn them and the invitation reaching them. I only punished a nation after sending messengers to them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, and so they did not believe. And they bear witness againd themselves that they were disbelievers. [6:131] That, sending of the messengers, is because (an, [phonetically] lightened, with the lam [of li- annahu] implied, thus [read as] li-annahu, ‘because’) your Lord would never destroy the towns through injustice, on their part, while their inhabitants were heedless, not having had any Messenger to make [things] clear to them. [6:132] All, of those who perform deeds, shall have degrees, of requital, according to what they have done, of good or evil.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

132. Each one of them will have ranks in accordance to their actions. The person who did a great deal of evil will not be equal to the one who did less. The followers will not be equal to those who were followed. Similarly, the reward for those who do good will not be the same. Your Lord is not unaware of what they used to do. Instead, He is well aware of that. Nothing of it is hidden from Him and He will repay them for their actions.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

133. Your Lord, O Messenger, is Self-sufficient of His servants. He is not in need of them or their worship of Him. Their disbelief in Him does not harm Him. Despite His not being in need of them, He is Merciful towards them.If He wished to destroy you, O disobedient servants, He would destroy you with His punishment, and then after this He would bring others who would have faith in Him and obey Him, just as He created you from the progeny of other people who had come before you.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

evil. Your Lord is not heedless of what they do (ya’maluna: may also be read ta’maluna, ‘you do’). [6:133] Your Lord is Independent, of His creatures and their worship, the Lord of Mercy. If He will, He can remove you, O people of Mecca, by destroying you, and leave whom He will, of creatures, to suc¬ ceed after you, juft as He produced you from the seed of another folk, [whom] He removed; but He has Scared you, as a mercy to you. [6:134] Truly, that which you are promised, of the Hour and chastisement, will surely come to pass, inevitably, and you cannot escape, [you cannot] elude Our c…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

134. The resurrection, rising, reckoning and punishment that you are promised, O disbelievers, will most certainly happen. You will not be able to escape from your Lord by running away: He will seize and punish you.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

135. Say, O Messenger: O my people, remain on your path of disbelief and misguidance if you choose, as I have fulfilled my obligation having established the evidence against you by communicating the message to you. I am therefore not concerned about your disbelief and misguidance. Instead, I will remain firm on the path of truth that I follow. Soon you will come to know who will be victorious in the world and inherit the earth, and who will receive the home of the Afterlife. The idolaters will not succeed, neither in this world nor the Afterlife.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, will surely come to pass, inevitably, and you cannot escape, [you cannot] elude Our chastisement. [6:135] Say, to them: ‘O my people, ad according to your date, your circumstances; truly I am ading, according to my circumstances. And assuredly you will know whose (man: the relative particle intro¬ ducing the objecft of the verb ‘you will know’) sequel shall be the abode, that is, [who shall have] the praiseworthy sequel in the abode of the Hereafter: will it be us or yourselves? Surely the evildoers, the disbelievers, will notprofper’, will not find happiness.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

136. The idolaters made innovations and false claims in their religion concerning Allah by assigning to Him a share of the crops and livestock that He created, and giving a share of what He created to their idols. Yet the share they gave to their partners does not reach the avenues that Allah requires them to be spent in, such as on the poor and destitute. But what they gave to Allah reaches the idols and is spent on them. How evil is their judgement and distribution!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s or yourselves? Surely the evildoers, the disbelievers, will notprofper’, will not find happiness. [6:136] They, the disbelievers of Mecca, assign to God, of the tillage, the crops, and the cattle which He multiplied. He created, a portion, which they dispense to visitors and the needy, and to their associates belongs a portion, which they dispense to such keepers [of the tillage and cattle], saying, ‘This is for God’ — so they assert (read bi-zamihim or bi-zumihim ) — ‘and this is for our associates’-, and if any of the portion of these [associates] fell into Gods portion, they used to…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

137. Just as Satan made this unfair judgement fair seeming to the idolaters, the devils –who were their partners and associates – made it seem good to them that they should kill their children out of the fear of poverty. The devils inspired them with this in order to destroy them by their committing the act of murder, which Allah had made unlawful, and to make their religion confusing for them such that they did not know anymore what Allah had commanded or prohibited for them. If Allah had willed for them not to do this, they would not have done so. However, He willed it out of His wisdom.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

tended for God does reach their associates. Evil is that, provi¬ sion of theirs, which they decree! [6:137] And thus, in the same way that what is mentioned was adorned for them, those associates of theirs, from among the jinn, have adorned for many of the idolaters the slaying of their children, by burying them alive ( shurakauhum, ‘those associates of theirs’, is read in the nominative as the subject of the verb zayyana, ‘adorned’; an alternative reading has the passive [zuyyina, ‘it has been adorned’], with qatlu, ‘the slaying’, in the nominative [as the subjedt of this passive verb],…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

138. The idolaters said that certain animals and crops were banned, and only those whom they wish may eat of them, such as those who worship the idols and others, according to their claim and fabrication. They also said that the backs of certain animals were forbidden and that no one could ride or carry a load on those animals. Then they claimed that the name of Allah must not be mentioned over certain animals at the time of slaughter and the names of idols must be taken instead. They falsely attributed all of this to Allah.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

for them. Had God willed, they would not have done so; so leave them and that which they fabricate. [6:138] They say, ‘These cattle and tillage are sacrosand, forbidden. No one is to eat of them except whom we will’, from among the retainers of the graven images and others — so they assert, in other words, they have no [convincing] argument for it — ‘and cattle whose backs have been forbidden, and cannot therefore be ridden, such as the camels [they call] Sa’ibas or Harms, and cattle over which they do not invoke the Name of God’, when they slaughter them, invoking instead the names of th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

139. They said: The foetus in the wombs of these reserved animals, if born alive, is permitted for our males and forbidden to our women. If it is stillborn, then the males and females will share in it. Allah will justly repay them for this statement. He is Wise in His sacred laws and in handling the affairs of His creation, and He knows full well about them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ging lies again d Him. He will assuredly requite them for what they used to fabricate, against Him. [6:139] And they say, ‘That which is within the bellies of these, forbidden, cattle, namely, the camels [they call] Sa’ibas or Bahlras, is reserved, permitted, for our males and forbidden to our spouses, that is, the women; but if it be dead (read maytatun or maytatan, and the verb as either feminine takun or masculine yakun, ‘if it be’) then they [all] may be partakers thereof’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

140. Those who killed their children due to their foolishness and ignorance, and made unlawful the animals that Allah provided for them, falsely attributing this to Allah, are ruined. They have strayed from the straight path and are not guided to it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

th the appropriate requital thereof. Surely He is Wise, in His acftions. Knowing, of His creatures. [6:140] They are losers who slay (read qatalu or qattalu ) their children, by burying them alive, in folly, out of ignorance, without knowledge, and have forbidden what God has provided them, of what has been mentioned, in calumny again d God. Verily they have gone adray and are not guided.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

141. Allah, may He be glorified, is the One Who created gardens raised above the ground by means of stems and trellises, and spread out gardens on the surface of the earth without any stems, He is the One Who created the date palm. He produced crops which differ in their shape and taste. He is the One Who created the olive and the pomegranate, the leaves of which are similar but their fruit is different. Eat, O people, from its fruit when it bears fruit and pay its Zakat on the day of its harvest.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of what has been mentioned, in calumny again d God. Verily they have gone adray and are not guided. [6:141] And He it is Who produces, creates, gardens, orchards, trellised, extending along the ground, as in the case of watermelons, and untrellised, rising upwards on a Stem, such as palm-trees; and. He produces, palm-trees, and crops diverse in flavour, [diverse] in the shape and savour of its fruit and seed, and olives, and pomegranates, alike, in [terms of their] leaf ( mutashabihan, ‘alike’, is a circum¬ stantial qualifier) and unlike, in [terms of their] savour.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

142. He is the One Who produced for you some animals suitable for carrying loads (such as big camels) and other animals not suitable for that purpose (such as small camels, goats and sheep). Eat, O people, of the permissible things that Allah has provided for you and do not follow the footsteps of Satan by considering as lawful what Allah has forbidden and making unlawful what Allah has permitted, as the idolaters do. O people, O people, Satan is your clear enemy as He wants you to oppose Allah by doing so.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

God does not love the prodigal, who overstep [the bounds of] that which He has delimited for them. [6:142] And, He produces, of the cattle some for burden, fit to bear loads, such as the large [mature] camels, and some for light support , 7 not fit for these [load-bearing tasks], such as young camels or sheep (such [cattle] are called/arsh because they are like ‘bedding \farsh ] ^read on the ground’, on account of their [physical] closeness to it); eat of that which God has provided you and do not follow the Steps of Satan, his methods of forbidding [things] or deeming [them] lawful.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

143. He created for you eight types: two types of sheep, male and female, and two types of goats. Say, O Messenger, to the idolaters: Did Allah make the two males unlawful because of their being male? If they say, ‘Yes,’ then ask them: Why do you regard the females as unlawful? Or did He make the two females unlawful because of their being female? If they say, ‘Yes,’ then ask them: Why do you regard the males as unlawful? Or did He make what the wombs of the two females contain unlawful because of being contained in the womb? If they say, ‘Yes,’ then ask them: Why do you differentiate between…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[things] or deeming [them] lawful. Surely he is a manifest foe to you, one whose enmity is evident. [6:143] Eight pairs, types ( thamaniyata azwajin substitutes for hamulatan wa-farshan, ‘some for burdens and some for light support’): two of sheep, a male and a female; and of goats (read maaz or maz) two.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

144. The remainder of the eight types are a pair of camels and a pair of cattle. Say, O Messenger, to the idolaters: Did Allah make any of them unlawful due to their being male or female or due to being contained in the womb? Were you, O idolaters, present when Allah gave the instruction for the prohibition of the animals that you regard as unlawful, according to your claim? There is no greater wrong and offence than a person who makes up lies about Allah, by attributing to Him the prohibition of that which He has not prohibited, in order to mislead people from the straight path without any ba…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ted. So, on what basis are such specifications made? (the interrogative is meant as a repudiation). [6:144] And of the camels two and of the oxen two. Say: ‘Is it the two males He has forbidden or the two females? Or what the wombs of the two females contain? Or were you witnesses, present, when God charged you with this?, prohibition, such that you use it to support your claims? Nay! You ,s/>eak lies in this [matter].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

145. Say, O Messenger: I do not find in what Allah has revealed to me anything forbidden except that which dies without being properly slaughtered, blood that is flowing, the meat of a pig – for that is impure and unlawful – or that which is slaughtered in the name of other than Allah (such as animals slaughtered in the name of idols). Whoever is forced by necessity to eat of these forbidden things due to extreme hunger, without looking for enjoyment by eating them and without exceeding the limit of necessity, there will be no sin on him in that.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

r, that he may lead mankind aStray without any knowledge? Truly God does not guide evildoing folk’. [6:145] Say: ‘I do not find, in what is revealed to me, anything forbidden to him who eats thereof except it be (read yakun or takun) carrion ( maytatan ; or if read maytatun, then with the form yakun, ‘it be’, preceding it) or blood poured forth, flowing, as opposed to [the case of] a liver or a spleen; or the flesh of swine — that indeed is an abomination, forbidden, or, except it be, a wicked thing that has been hallowed to other than God, that is to say, it has been slaughtered in the n…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

146. I made unlawful for the Jews animals whose toes were not separated (such as camels and ostriches). I also made unlawful for them the fat of cattle and sheep, except for what was attached to their backs or on their intestines or what was mixed with bone (such as the rump or flank). I repaid them for their disobedience by making these things unlawful for them. I am truthful in all that I relate.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ibited things] the Sunna adds all beasts of prey with canine teeth and birds [of prey] with talons. [6:146] And to those of Jewry, that is, the Jews, We forbade every beaSt with hoof, that is, [every animal] which does not have divided toes, such as camels and ostriches; and of oxen and sheep We forbade them the fat of them, the thin fat lining the stomach and the fat of the kidneys, save what their backs carry, that is, what [fat] is attached to it, or, what is carried by, their entrails, their intestines ( hawdya is the plural of hawiya’ or hawiya ), or what is mingled with bone, thereo…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

147. If they deny you, O Messenger, and do not accept what you brought from your Lord, then say to them in encouragement: Your Lord is One, possessor of vast mercy. It is because of His mercy that He has given you relief and has not yet taken you to task by punishing you. Also say to them as a warning: His punishment is not averted from those who commit sins.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

at al-Nisa [Q. 4:160]; verily We are truthful, in [recounting] Our tidings and Our appointed times. [6:147] So, if they deny you, with regard to what you have brought, then say, to them: ‘Your Lord has all-embracing mercy, for He does not hasten [to bring about] your punishment — herein is a gentle summoning of them to the faith; and His might. His chastisement, when it comes, will never be driven back from the sinning folk’. [6:148] The idolaters will say, ‘Had God willed, we would not have been idolaters, neither, we [nor],

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

148. The idolaters will say, using Allah’s will and decree as proof for their associating partners with Him: If Allah had willed that neither we nor our ancestors associate any partners with Him we would not have done so; and if He had willed that we do not make anything unlawful for ourselves we would not have done so. Those before them also denied their messengers with similar worthless proofs saying: If Allah had willed that we do not prohibit them, we would not have done so. So they persisted in their denial until they tasted My punishment that I sent down on them.…

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

149. Say, O Messenger, to the idolaters: If you only have these weak arguments, then Allah has a decisive argument against which the excuses you present hold no weight and before which the doubts that you cling to will disappear. If Allah had willed to guide all of you to the truth, O idolaters, He would have done so.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

h knowledge. You follow only supposition, in this [matter], merely guessing’, telling lies therein. [6:149] Say, if you have no definitive argument, then: ‘To God belongs the conclusive argument, the perfed [one], for had He willed, to guide you, He could have guided all of you’. [6:150] Say: ‘Come, bring forth, your witnesses, those who can testify that God has forbidden this’, which you have forbidden.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

150. Say, O Messenger, to these idolaters who make unlawful what Allah has allowed and who claim that it is Allah who has made it unlawful: Bring your witnesses to testify that Allah has made these things unlawful. If they testify without any knowledge that Allah has made these things unlawful, then do not believe their testimony, O Messenger, because it is false testimony. Do not follow the desires of those who let their desires rule over them. They denied His verses when they made unlawful what Allah had allowed.…

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

151. Say, O Messenger, to the people: Come! I will read to you what Allah has made unlawful. He has made it unlawful that you associate any creation as partner to Him; that you disobey your parents – for it is your duty to be good to them; that you kill your children due to poverty – as the people during the period of ignorance used to do – I provide for you and for them.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ho do not believe in the Hereafter and ascribe equals to their Lord, associating others [with Him]. [6:151] Say: ‘Come, I will recite that which your Lord has made a sacred duty for you: that (alia: [con¬ sisting of an-la] an being explicative) you associate nothing with Him, that you be dutifid to parents, and that you do not slay your children, by burying them alive, because of poverty, destitution, that you may fear — We will provide for you and them — and that you do not draw near any aids of lewdness, grave sins, such as fornication, whether it be manifest or concealed, that is, [ads…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

152. He has prohibited you from becoming involved with the wealth of orphans – those who lose their father before maturity – until they became mature and are considered to be sensible, unless you do so in a manner that brings benefit and an increase in that wealth. He has also prohibited you from giving short measure or weight; rather, it is necessary that you are fair and just when taking or giving anything in a purchase and sale transaction. He does not burden a soul more than it can bear, and you will not be taken to task for any increase or decrease in measure that is unintentional.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is, which is mentioned, is what He has charged you with, that perhaps you will understand, refled:. [6:152] And that you do not approach the property of the orphan save with that, approach, which is fairer, namely, the one wherein lie his beSt interests, until he is of age, when he is sexually mature. And give full measure and full weight, injustice, fairly, desisting from any fraud.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

153. He has prohibited you from following the paths of misguidance. You are required to follow Allah’s straight path, in which there is no crookedness. The paths of misguidance will lead you far away from the path of truth. Allah instructs you to follow the straight path in the hope that you will become mindful of Him by fulfilling His instructions and staying away from His prohibitions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ou with, that perhaps you will remember (read tadhakkarun or tadhkurun ), 8 you will be admonished. [6:153] And that (read anna, with lam [of li-anna, ‘because’] being implied, or inna, as beginning a new sentence) this, that I have charged you with, is My Straight path ( muStaqiman, ‘Straight’, is a circum¬ stantial qualifier), so follow it; and do not follow other ways, paths opposed to it, leSt it separate you (tafarraqa: one of the two letters ta [of the original tatafarraqa] has been omitted) make you incline, away from His way. His religion.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

154. After all this, I relate to you that I gave the Torah to Moses as a completion of My favour and a reward for his good actions, to make everything required in religion clear, and as a mercy in the hope that they would have faith in the meeting with their Lord on the Day of Judgement and prepare for it with good actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is way. His religion. This is what He has ordained for you, that perhaps you will be God¬ fearing’. [6:154] Then (thumma is for [describing events in a] sequence) We gave Moses the Scripture, the Torah, complete, in grace, for him who does good, by observing it, and a detailing, an explanation, of all things, needed for religion, and as a guidance and a mercy, that perhaps they, that is, the Children of Israel, might believe in the encounter with their Lord, through the Resurredion. [6:155] And this, Qur’an, is a blessed Book which We have revealed; so follow it, O people of Mecca, by im…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

155. And this Qur’ān is a book that I have revealed and is full of blessings because of the religious and worldly benefits it contains. So follow what is revealed in it, and be mindful of going against it, in the hope that you will be shown mercy.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

156. This Book was revealed so that you, idolaters, do not say: Allah only revealed the Torah and the Gospel to the Jews and the Christians before us and He did not reveal any scripture to us. I do not know how to read their scriptures as they are in their language and not in ours.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Mecca, by implementing what is in it, and be wary, of disbelief, that perhaps you might find mercy. [6:156] We have revealed it, leSt you should say, ‘The Scripture was revealed only upon two parties — the Jews and the Christians — before us and we (in has been softened, its noun omitted, in other words [read as] inna) indeed have been unacquainted with their Study’, their reading [of the scripture], not knowing any of it, since it is not in our own language. 8 This latter reading is unusual, the alternative recorded by Ibn Mujahid being tadhakkarun ( Qiraat, 272).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

157. Likewise, I sent this Book so that you do not say: If Allah had revealed a scripture to us, just as He did to the Jews and Christians, we would have been more upright than them. So now has Allah revealed the Book to your prophet, Muhammad (peace be upon him), in your language: a clear proof, guidance, and a mercy for the entire nation. Then do not offer false excuses and give invalid reasons for rejecting it. Surely the greatest wrongdoer is the person who denies Allah’s ayahs and turns away from them.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

latter reading is unusual, the alternative recorded by Ibn Mujahid being tadhakkarun ( Qiraat, 272). [6:157] Or left you should say, ‘If the Scripture had been revealed to us, we would have surely been more rightly guided than they are’, because of the excellence of our minds. Now indeed a clear proof, a [clear] statement, has come to you from your Lord, and a guidance and a mercy, for him who follows it; and who, that is, none, does greater evil than he who denies God’s signs and turns away from them? We shall surely requite those who turn away from Our signs with dreadful, the mo St seve…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

158. Those who deny the truth are not waiting for anything but for the angel of death and his assistants to come to them in order to take away their souls in the world; or for their Lord to come on the Day of Decision in the Afterlife, O Messenger, in order to make the final decision about them; or for some of the Lord’s signs that indicate the approach of the Final Hour. to come.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hose who turn away from Our signs with dreadful, the mo St severe, chastisement for their aversion. [6:158] Are they waiting — the deniers are indeed waiting — for nothing less than that the angels should come to them (read ta’tiyahum or ya’tiyahum), to seize their souls, or that your Lord, that is, His command, meaning His chastisement, should come, or that one of your Lord’s signs should come?, that is, those portents of His that indicate [the arrival of] the Hour? On the day that one of your Lord’s signs comes — and this is the rising of the sun from the weSt, as reported in the hadith…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

159. O Messenger, have nothing to do with those Jews and Christians who divided their religion, by taking part of it and leaving out another part, and turned into various sects. You are innocent of the misguidance that they adopt. Your duty is only to warn them. Their matter is entrusted to Allah and then, on the Day of Judgement, He will tell them about what they used to do in the world and repay them for that.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s [Stated] in the hadith [corpus]. Say: ‘Wait, for one of these things. We too are waiting’, for it. [6:159] Those who have sundered their religion, by being at variance over it, accepting some [aSJieds] of it and rejecting others, and have become differing parties, seCts with regard to such [matters] (a variant reading [for farraqii, ‘they have sundered’] has fdraqu, meaning that they have abandoned the religion to which they were enjoined, and they are the Jews and the Christians), you have no concern with them at all, in other words, do not be concerned with them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

160. Whoever of the believers brings a good action on the Day of Judgement, Allah will multiply it for them ten times. Whoever brings an evil action will only be punished with its equivalent amount, and not more than that. On the Day of Judgement, they will not be wronged by a reduction in the reward of good actions, nor by an increase in the punishment for evil actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of what they used to do, and requite them for it: this was abrogated by the ‘sword’ verse [Q. 9:5]. [6:160] Whoever brings a good deed, that is, [the affirmation of] ‘there is no god but God’, shall receive tenfold the like of it, that is, the reward for ten good deeds, and whoever brings an evil deed shall only be requited the like of it, that is, its [appropriate] requital; and they shall not be wronged, nothing shall be diminished from their [juSt] requital. [6:161] Say: ‘As for me, my Lord has guided me to a straight path (ila siratin muftaqim is substituted by [the following, dinan…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

161. Say, O Messenger, to these idolaters who are in denial: My Lord has guided me to a straight path, which is the path of the religion that maintains the interests of this world and the Afterlife. It is the faith of Abraham who inclined to the truth and who was never one of those who associated others with Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

162. Say, O Messenger: My prayer and sacrifice is for Allah and in His name, not for anyone else. My life and death is only for Allah, the Lord of all creation, and no one else has any share in that from me.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

right religion, an upright [one], the creed of Abraham, a hanif; and he was not of the idolaters’. [6:162] Say: ‘My prayer and my rituals, my devotions, in the way of pilgrimage and otherwise, and my living, my life, and my dying, my death, are all for God, the Lord of the Worlds. [6:163] No associate has He, in these things. And to this, affirmation of the Oneness [of God], I have been commanded, and I am the fir ft of those who submit’, from among this community.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

163. He, may He be glorified, has no partner. There is no one else worthy of worship besides Him. Allah has instructed me to accept this pure monotheism and I am the first of those who acknowledge Him in this nation.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

164. Say, O Messenger, to these idolaters: Shall I search for someone other than Allah as a Lord when He, may He be glorified, is the Lord of everything? He is the Lord of those things that you worship besides Him. No innocent person will bear the sin of another. Then your return will be to your Lord alone on the Day of Judgement, and He will inform you about religious matters that you used to differ about when you were in the world.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

f God], I have been commanded, and I am the fir ft of those who submit’, from among this community. [6:164] Say: ‘Shall I seek any other than God for a lord, for a god, in other words, I shall not seek any other than Him, when He is the Lord, the Possessor, of all things?’ Every soul earns, of sin, only again & itself; and no burdened, [no] sinful, soul shall bear the burden of another, soul. Then to your Lord shall you return, and He will inform you of that over which you differed.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

165. Allah is the One Who made you successors of those whom came before you on earth, so that you inhabit it after them. He has raised some of you in rank over others – in terms of physical form, livelihood and other aspects – in order to test you through what He has given you. Your Lord, O Messenger, is quick in delivering justice, since anything that is approaching is close. And He is also Forgiving and Compassionate towards those of His servants who repent to Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, soul. Then to your Lord shall you return, and He will inform you of that over which you differed. [6:165] And He it is Who has made you successors (khala if is the plural of khalifa ), in other words, [He has made you] to succeed one another therein, in the earth and has raised some of you above others in degrees, through wealth and Status and otherwise, so that He may try you, that He may teSt you, in what He has given you, in order to manifest the obedient among you and the disobedient.…