Surah al-An`am (The Cattle) 6 : 110
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(6:110:1) wanuqallibu And We will turn |
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(6:110:2) afidatahum their hearts |
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(6:110:3) wa-abṣārahum and their sights |
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(6:110:4) |
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(6:110:5) |
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(6:110:6) yu'minū they believe |
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(6:110:7) |
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(6:110:8) awwala (the) first |
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(6:110:9) marratin time |
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(6:110:10) wanadharuhum And We will leave them |
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(6:110:11) |
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(6:110:12) ṭugh'yānihim their transgression |
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(6:110:13) yaʿmahūna wandering blindly |
Explanatory Note
It is God alone who knows the nature of those people. He leaves them to blunder about in their arrogance, because He knows that they will not respond. They actually deserve the punishment their rejection of the faith incurs. God knows that they would not believe even if He did send down the angels or resurrect the dead to speak to them, in response to their suggestions. Nor would they believe even if He ranged everything in the universe in front of them to call on them to accept the faith. They do not believe unless God wills, and He does not will that because they do not strive to find guidance. This fact describes in a nutshell the nature of their hearts and minds. What those who stubbornly follow error and turn away from faith lack is not a proof or a sign. They are simply sick at heart, having shut down their natural responses and stifled their consciences. Guidance is a reward deserved only by those who strive for it.
Everything is left to God’s will. It is He who has willed not to guide them, because they did not take the necessary measures to seek and follow His guidance. He has also willed to allow them this measure of freedom to test them. It is He who guides them if they strive for guidance and leaves them to go astray if they choose to do so. According to the Islamic concept, there is no contradiction between the fact that God’s will is absolutely free and that He has allowed human beings this measure of freedom to test them.
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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