Surah al-An`am (The Cattle) 6 : 47
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(6:47:1) qul Say |
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(6:47:2) ara-aytakum Have you seen |
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(6:47:3) |
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(6:47:4) atākum comes to you |
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(6:47:5) ʿadhābu punishment |
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(6:47:6) l-lahi (of) Allah |
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(6:47:7) baghtatan suddenly |
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(6:47:8) |
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(6:47:9) jahratan openly |
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(6:47:10) |
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(6:47:11) yuh'laku (any) be destroyed |
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(6:47:12) illā except |
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(6:47:13) l-qawmu the people |
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(6:47:14) l-ẓālimūna the wrongdoers |
Explanatory Note
They are hardly allowed to take their breath before they are put face to face with another possibility that may well not be far away from them. They are shown their own destruction as they are indeed the wrongdoers, a term which is often used interchangeably with those who associate partners with God. The scene here paints the destruction of the wrongdoers when they are taken unawares or when God’s punishment is inflicted on them in open daylight: “Say: Do but consider, if God’s punishment befalls you suddenly or in a perceptible manner, would any but the wrongdoing folk be destroyed?”
Divine punishment may come in any form and in any situation. Whether it comes suddenly when least expected or it comes gradually, in broad daylight when they are fully prepared, total destruction would be the lot of the wrongdoing folk, a description often used in the Qur’an to refer to the idolaters. This punishment will be visited on them alone. They cannot protect themselves against it whether it comes suddenly or openly, for they are too weak to repel it. Nor can any of the partners they associate with God spare them this punishment, because those partners are among God’s servants who are equally weak and powerless.
The surah raises this prospect before them, so that they may take the necessary steps to avoid it before it happens. Limitless is God in His glory: He knows that this prospect touches certain cords within human nature which know and truly fear what it entails.
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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