Surah al-An`am (The Cattle) 6 : 164
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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(6:164:1) qul Say |
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(6:164:2) aghayra Is (it) other than |
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(6:164:3) l-lahi Allah |
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(6:164:4) abghī I (should) seek |
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(6:164:5) rabban (as) a Lord |
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(6:164:6) |
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(6:164:7) rabbu (is) the Lord |
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(6:164:8) kulli (of) every |
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(6:164:9) shayin thing |
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(6:164:10) |
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(6:164:11) taksibu earns |
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(6:164:12) kullu every |
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(6:164:13) nafsin soul |
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(6:164:14) illā except |
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(6:164:15) |
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(6:164:16) |
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(6:164:17) taziru bears |
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(6:164:18) wāziratun any bearer of burden |
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(6:164:19) wiz'ra burden |
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(6:164:20) ukh'rā (of) another |
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(6:164:21) |
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(6:164:22) ilā to |
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(6:164:23) rabbikum your Lord |
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(6:164:24) marjiʿukum (is) your return |
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(6:164:25) fayunabbi-ukum then He will inform you |
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(6:164:26) |
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(6:164:27) kuntum you were |
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(6:164:28) |
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(6:164:29) takhtalifūna differing |
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Explanatory Note
This is a word that encompasses all the heavens and earth as well as all that is in or on them, every creature known or unknown to man, everything to be done or to take place in public or private. It puts them all under the umbrella of God’s Lordship of everything in the universe. They must all submit to God’s absolute sovereignty in faith, worship and law.
This verse asks rhetorically and in amazement: “Am I, then, to seek a lord other than God, when He is the Lord of all things?” Am I to seek a lord other than God to be my master who conducts my affairs and determines my course in life, when I am accountable to God for my intentions and actions, and will be rewarded for whatever obedience or disobedience to God I do? Am I to seek a lord other than God when this whole universe is in His hand, and both you and I are sustained by Him?
Am I to seek a lord other than God when everyone will be requited for his or her sins? No one shall bear responsibility for anyone else’s actions. “Whatever wrong any human being commits rests upon himself alone. No one shall be made to bear the burden of another.” Am I to seek a lord other than God when to Him you must all return and face His reckoning of all that over which you are in dispute?
Am I to seek a lord other than God when it is He who has placed human beings on earth to inherit it, and placed some of them above others in their mental and physical abilities and in the provisions they receive. He does all this to test them, so that they may prove whether they are grateful or ungrateful to Him.
As we have said, these verses are a devotional prayer and a glorification of God’s oneness, reflecting the splendid image of pure faith as God’s Messenger (peace be upon him) feels it in his heart. It is an image the splendour of which cannot be expressed in human terms. Only the Qur’an, God’s own word, can express it fully in its unique style.
3. Surah Overview
According to Ibn Abbas, the whole of the Surah was revealed at one sitting at Makkah [during the night]. Asma bint Yazid says, ‘During the revelation of this Surah the Prophet was riding on a she-camel and I was holding her nose-string. The she-camel began to feel the weight so heavily that it seemed as if her bones would break under it.’ We also learn from other narrations that it was revealed during the last year before the migration (Hijrah) and that the Prophet dictated the whole of the Surah the same night that it was revealed. [Mawdudi]
After determining the period of its revelation it is easier to visualize the background of the Surah. Twelve years had passed since the Prophet had been inviting the people to Islam. The antagonism and persecution by the Quraysh had become most savage and brutal and the majority of the Muslims had to migrate to Abyssinia. Additionally, the two great supporters of the Prophet, Abu Talib and his wife Khadijah were no longer there to help him, so he was deprived of all worldly support. In spite of this he carried on his mission. As a result of this all the good people of Makkah and the surrounding clans gradually began to accept Islam but there the community as a whole was still bent on obstinacy and rejection. Therefore if anyone showed an inclination towards Islam they were subjected to taunts and derision, physical violence and social boycott.
It was in these dark circumstances that a ray of hope gleamed from Yathrib, where Islam began to spread freely by the efforts of some influential people of the tribes of Aws and Khazraj, who had embraced Islam at Makkah. At that time, none but God knew the great hidden potential in this.
To a casual observer it appeared as if Islam was a weak movement, with no material backing, except for some limited support from the Prophet's own family and a few poor followers. Obviously the latter could not give much help because they themselves were being persecuted.
10. Wiki Forum
11. Tafsir Zone
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Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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