Surah al-An`am (The Cattle) 6 : 94
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(6:94:1) |
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(6:94:2) ji'tumūnā you have come to Us |
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(6:94:3) furādā alone |
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(6:94:4) |
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(6:94:5) khalaqnākum We created you |
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(6:94:6) awwala (the) first |
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(6:94:7) marratin time |
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(6:94:8) wataraktum and you have left |
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(6:94:9) |
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(6:94:10) khawwalnākum We bestowed (on) you |
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(6:94:11) warāa behind |
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(6:94:12) ẓuhūrikum your backs |
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(6:94:13) |
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(6:94:14) narā We see |
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(6:94:15) |
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(6:94:16) shufaʿāakumu your intercessors |
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(6:94:17) alladhīna those whom |
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(6:94:18) zaʿamtum you claimed |
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(6:94:19) |
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(6:94:20) |
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(6:94:21) shurakāu partners (with Allah) |
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(6:94:22) |
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(6:94:23) taqaṭṭaʿa have been severed (bonds) |
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(6:94:24) baynakum between you |
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(6:94:25) waḍalla and is lost |
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(6:94:26) |
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(6:94:27) |
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(6:94:28) kuntum you used to |
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(6:94:29) tazʿumūna claim |
Explanatory Note
This is followed by a strong rebuke by God Himself about whom they asserted their fabrications. They stand in front of Him in a position of total misery: “And now, indeed, you have come to Us individually, just as We created you in the first instance.”
You have nothing except your own selves, and you come as individuals, each one for himself. That is how you face your Lord, just as He created you: each is born alone, naked, helpless. You have left behind everything you have had; everybody else has deserted you; you have no power or authority over anything God had given to you: “You have left behind all that We conferred on you.” All your wealth, children, prestige, position and power you have left behind because you could not bring them with you, even if you had so wished.
“Nor do We see with you those intercessors of yours whom you had claimed to be partners in your affairs.” You used to claim that those beings would intercede on your behalf anytime you go through a hardship. You used to assign to them a portion of your lives and a share of your wealth, claiming that they would intercede for you with God. This is similar to their claim in defence of their idolatrous practices, when they said: “We only worship these (idols) so that they may bring us closer to God.” These assumed intercessors may take different shapes and forms. They may be human, such as priests and people of power and authority, or they may be statues of stone, idols, jinn, angels, planets or indeed any being, which symbolized their gods. Yet they even went further than this, assigning to these beings a share of their lives, wealth and offspring, as will be explained later in this surah.
Now that they have come to their Lord individually, each on his or her own, they are asked where have those partners and intercessors gone? The answer is given in the Qur’anic verse in these terms: “Broken are the ties which bound you.” Every link, and every tie has been broken. There is no longer anything to group them together in any way or form.
“And that which you have been asserting has failed you.” They used to make all sorts of assertions, including what they maintained about those beings whom they claimed to be partners with God or whom they alleged to be able to intercede with God. All these claims are now proven false. All trust they had put in anyone or anything has failed them. They are totally powerless.
This scene violently shakes the human heart as it holds out a vivid and awesome image, imparting its overtones to us so that we are able to contemplate its powerful message. This is just one example of the inimitable style of the Qur’an.
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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