Surah al-An`am (The Cattle) 6 : 107
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(6:107:1) |
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(6:107:2) shāa (had) willed |
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(6:107:3) l-lahu Allah |
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(6:107:4) |
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(6:107:5) ashrakū associated partners (with Him) |
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(6:107:6) |
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(6:107:7) jaʿalnāka We have made you |
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(6:107:8) |
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(6:107:9) ḥafīẓan a guardian |
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(6:107:10) |
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(6:107:11) |
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(6:107:12) |
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(6:107:13) biwakīlin a manager |
Explanatory Note
Had God so willed, He would have imposed His guidance on them. He could, if He so willed, have created them knowing no way other than that of His guidance, in the same way as angels are bound always to obey Him. He, however, has created man with the ability to follow either right guidance or error. He has left him to choose his way and has held him accountable for his choice. All this is, of course, within the framework of God’s absolute free will which governs everything that occurs in the universe, without imposing a choice on any human being. God has created man in this fashion for a purpose He knows. He has a role to play assigned to him by God, using his abilities and talents.
The Prophet is not responsible for their actions, and he has not been assigned as a watchdog over their hearts: “We have not made you their keeper, nor are you responsible for them.” This instruction to the Prophet defines the area around which he should concentrate his efforts. The Prophet’s successors and those who advocate his faith in every generation and every community are also made aware of their area of activity and its limits.
An advocate of God’s message must not attach too much importance to, or pin his hopes on, those who turn their backs on His call and who do not respond to the pointers to faith and divine guidance. He should give top priority to, and concentrate his hopes on, those who listen and respond to his call. These are the ones who need to mould their whole existence on the basic rule of faith, which is the cornerstone of their religion. They also need to formulate a total concept of existence and life, and to regularize their moral values and conduct, and indeed all the affairs of their community, on the same basis. These tasks require and deserve all efforts the advocates of Islam can exert. Those who choose to remain in the opposing camp after having had God’s message conveyed to them, deserve nothing but to be ignored. As the cause of the truth acquires strength, the rules God has set in operation complete their cycle when God hurls the truth at falsehood, and when the truth triumphs and falsehood is no more. What is extremely important is that the truth should exist in its completeness. When it does, falsehood has no sway: it just disappears, totally.
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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