Surah al-An`am (The Cattle) 6 : 52
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(6:52:1) |
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(6:52:2) taṭrudi send away |
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(6:52:3) alladhīna those who |
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(6:52:4) yadʿūna call |
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(6:52:5) rabbahum their Lord |
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(6:52:6) bil-ghadati in the morning |
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(6:52:7) wal-ʿashiyi and the evening |
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(6:52:8) yurīdūna desiring |
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(6:52:9) wajhahu His Countenance |
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(6:52:10) |
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(6:52:11) |
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(6:52:12) |
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(6:52:13) ḥisābihim their account |
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(6:52:14) |
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(6:52:15) shayin anything |
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(6:52:16) |
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(6:52:17) |
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(6:52:18) ḥisābika your account |
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(6:52:19) |
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(6:52:20) |
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(6:52:21) shayin anything |
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(6:52:22) fataṭrudahum So were you to send them away |
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(6:52:23) fatakūna then you would be |
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(6:52:24) |
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(6:52:25) l-ẓālimīna the wrongdoers |
Explanatory Note
The Prophet is ordered not to drive away those who pray to God and who call on Him with sincerity, every morning and every evening, seeking only to please Him. This is an example of dedication, love and good manners. A person does not address his worship and supplication to God alone unless he is truly dedicated. He does not seek only God’s pleasure unless he profoundly loves Him. When he combines the two qualities of worshipping God alone and seeking only His pleasure, he will have adopted the sort of manners worthy of a true believer.
Each is accountable for himself. If those individuals were of straitened means, then that is what God gave them. You, Prophet, have nothing to do with it. Similarly, whether you are rich or poor is not of anyone else’s concern. Wealth or poverty have nothing to do with faith and its criterion for determining people’s positions. The Prophet is told that if such people were driven away from his company on account of their financial status, he would not be attaching to such considerations their value as determined by God’s measure. Hence, he would be a wrongdoer. Far be it from the Prophet to be so.
The result of this was to let those who were rich in character, although financially poor, remain with the Prophet, occupying their rightful positions which they had earned by virtue of their faith and their pursuit of God’s pleasure. They did so through calling on Him and by appealing to Him. Islamic values were thus given supremacy. The arrogant Quraysh chiefs were not impressed. They wondered: how could God choose the poor and the weak to grant them guidance in preference to us? Had it been true that the message Muhammad preached was a message of goodness, they would not have been ahead of us in embracing it. God would have certainly guided us to it before them. They wondered: is it possible that God would grant them His favours in preference to us, when we are the people exercising power and enjoying wealth and high position in this city. This was, indeed, a test God set for those proud people. They were hardened on account of their wealth and distinguished family backgrounds. Yet they fared very badly because they could not appreciate the true nature of this faith and the type of social order it wanted people to establish. Needless to say, the social order that Islam establishes takes humanity by the hand to elevate it to heights it cannot attain through any other means. When Islam was allowed to have its full play in the life of Arabia, the Arabs rose to heights they could not have imagined possible at the time. Indeed, even today, they cannot be imagined possible even by the most advanced of democratic systems.
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]
Sa`d ibn Abi Waqqas, a prominent Companion of the Prophet, reports: “Six of us were with the Prophet (peace be upon him) when the unbelievers said to him: drive away these so that they are not encouraged to go above their standing with us. With me were `Abdullah ibn Mas`ud, a man from the Hudhayl, Bilal and two others.” The Prophet felt whatever God might have let him feel. He was deep in thought when God revealed to him the verse stating: “Do not drive away those who call on their Lord morning and evening, seeking only to win His pleasure”. [Related by Muslim.] Those Quraysh chiefs spoke ill of the poor whom the Prophet received well. They pointed to their poverty and weakness and claimed that their presence with God’s Messenger was the reason behind the negative attitude adopted by the upper classes towards Islam. God gave his final ruling on this question, totally refuting their claims: “You are in no way accountable for them, just as they are in no way accountable for you. Should you drive them away, you would be among the wrongdoers.” (Verse 52)
Al-Tabari relates on the authority of Ibn Mas`ud: “A group of Quraysh notables passed by the Prophet when he was with a group of Muslims who were of low status in Makkan society, including Suhayb, `Ammar, Bilal and Khabbab. The notables said to the Prophet: `Muhammad, are you happy to be with these from among your people? Are these the ones upon whom God has bestowed His favour from among us? Are we to follow these? Drive them away, for if you do so, we may follow you’. God then revealed the Qur’anic verses which states: “Do not drive away those who call on their Lord morning and evening, seeking only to win His pleasure.” (Verse 52)
Al-Tabari also attributes to Khabbab, one of the Prophet’s Companions, the following report of the incident which led to the revelation of Verse 52: Al-Aqra ibn Habis of the tribe of Tamim and `Uyaynah ibn Hisn of the Fazar once found the Prophet sitting with Bilal, Suhayb, `Ammar, Khabbab and others who commanded no influence in Arabian society. They looked on them with contempt. They said to the Prophet: “We would like you to establish a special time for us so that the Arabs will recognize our high position. Delegations come to you from all parts of Arabia and we feel ashamed to be seen with such people. When we come to see you, tell them to leave. When we depart, you may sit with them if you wish.” The Prophet agreed. They said: “Could you put this in writing for us.” The Prophet asked for a sheet of writing material and called `Ali to write the same down. We were sitting a little further away. Then Gabriel, the angel, was sent down with these verses: “Do not drive away those who call on their Lord morning and evening, seeking only to win His pleasure. You are in no way accountable for them, just as they are in no way accountable for you. Should you drive them away, you would be among the wrongdoers. It is in this way that We try some of them by means of others, so that they may say: Are these the ones upon whom God has bestowed His favour from among us?’ Does not God know best as to who is truly grateful? When those who believe in God’s revelations come to you, say: ‘Peace be upon you. Your Lord has committed Himself to bestow grace and mercy.’“ (Verses 52-4) The Prophet dropped the sheet and called us. We went to him and he said: “Peace be upon you. Your Lord has committed Himself to bestow grace and mercy”. Thereafter, we used to sit with him. When he wished to leave, he would stand up and go. But then God revealed to him the verse: “Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world.” (18: 28) After that God’s Messenger would sit with us. When it was his usual time to leave, we would leave first so that he could leave, if he so wished. Subsequent to the revelation of these verses, the Prophet would always be the first to greet them, every time he saw them. He would say: “Praise be to God who has made among my followers some people whom I am ordered to be the first to greet”.
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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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