Surah al-An`am (The Cattle) 6 : 124
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Explanatory Note
The surah reveals the arrogant nature of those who are hostile towards God’s messengers and His religion. It is their arrogance which prevents them from surrendering themselves to God because that would place them on the same level as the rest of God’s servants. They want a place of distinction to preserve their positions among their followers. They feel that it is beneath them to believe in the Prophet after having enjoyed a position of lordship over others. Hence, they come out with their singularly stupid declaration: “When a sign comes to them, they say: ‘We shall not believe unless we are given the same as God’s messengers were given.’“
Al-Walid ibn al-Mughirah, one of the tribal chiefs of the Quraysh, said to the Prophet: “Had prophethood been true, I would have been more entitled to it than you, because I am older and richer than you.” Abu Jahl, the most hardened opponent of Islam among the Quraysh said: “By God, we shall never accept or follow Muhammad, unless we are given revelations just as he receives.”
It is clear that their self-esteem and the special position they enjoyed among their followers and the fact that their orders were obeyed were the real reasons to justify their opposition and hostility to God’s messengers and the divine faith. God replies to their singular statement by making it clear first that the question of choosing messengers to be entrusted with His message is something that He determines in accordance with His knowledge of who may be trusted with it. He then warns them that they will suffer great humiliation: “God knows best whom to entrust with His message. Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming.”
The divine message is something very serious because it provides a link between God’s will and a single one of His servants, and between the supreme society and the limited world of human beings. Through the message a linkage is made between heaven and earth, this life and the life to come. The eternal truth is placed in human hearts and implemented in human society and becomes the initiator of historical events. A human being is purged of every trace of self-interest so that he or she may be totally dedicated to God, not only in intention, purpose and action, but in their whole being. Thus, God’s Messenger (peace be upon him) has a direct link with this truth and its source. Such a direct link can only be established with a soul that is worthy of this honour, of receiving the truth directly without impediments. God alone knows whom to entrust with His message. He chooses that person from among billions of people, and assigns to him his mission.
This is followed with a warning that humiliation and severe suffering awaits those criminals: “Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming.” The humiliation is an answer to their arrogance and their impudent aspiration to be given divine messages. Their severe suffering is a fitting retribution for their scheming and hostility towards God’s messengers and the believers.
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.
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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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