Surah al-An`am (The Cattle) 6 : 35
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you are able
so that you bring to them
surely He (would) have gathered them
1. Lessons/Guidance/Reflections/Gems[ edit ]
These are majestic words, portraying an awesome scene. We cannot appreciate fully the whole idea unless we recall vividly that these are words addressed by God, the Lord of all worlds, to his noble Prophet who has shown maximum perseverance and who is one of the small number of messengers endowed with the strongest resolve. He patiently endured all that his people tried to inflict on him. He never uttered a prayer akin to that of the Prophet Noah, despite his long and arduous suffering. He is being told how God’s law works. If he finds their rejection and aversion too much to cope with and wants to bring them a miraculous sign, then he is free to do so. He may, in the process, try to find a chasm to go deep into the earth or a ladder to ascend to heaven for the purpose.
That people should follow divine guidance does not depend on their having a miraculous sign or receiving any clear proof. This was not what they found lacking in Muhammad’s message. Had it been God’s will, he would have united them all under His guidance, either by making their nature akin to that of angels, so that they could follow proper guidance, or by directing their hearts to enable them to receive such guidance and respond to it. Alternatively, He could, if He so wished, accomplish something of a miraculous nature in the face of which they would have to give up their stubborn rejection. There are other ways and means and all of them are within God’s ability.
However, in His superior wisdom, God has created man for a particular purpose of His own, giving him certain abilities that are different from those of angels. This has meant that man should contain within himself a varying ability to receive guidance and pointers to faith and able to make different responses to them. He has a range of ability to determine his direction so that justice is maintained, as he receives reward for following guidance or punishment for his deliberate error. For this reason, God has not brought all mankind together to His guidance by a decree He promulgates. He has only commanded them to follow His guidance, and given them the ability to choose either to obey or disobey Him. At the end, everyone will have his fair reward. The Prophet is told to keep this in mind and not to ignore it.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
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]
8. Reasons for Revelation[ edit ]
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.