SURAH AL-AN AAM (AYA 51 to 60)

SECTION 6

Believers will be reward

The offer of salutation ‘Salamun-alaikum’to the believers whom they meet.

وَأَنْذِرْ بِهِ الَّذِينَ يَخَافُونَ أَنْ يُحْشَرُوا إِلَىٰ رَبِّهِمْ ۙ لَيْسَ لَهُمْ مِنْ دُونِهِ وَلِيٌّ وَلَا شَفِيعٌ لَعَلَّهُمْ يَتَّقُونَ {6:51}

[Q6:51] Wa anzir bihil lazeena yakhaafoona ai yuhsharooo ilaa Rabbihim laisa lahum min doonihee waliyyunw wa laa shafee'ul la'allahum yattaqoon. 
[Q6:51] And warn with it those who fear that they shall be gathered to their Lord-- there is no guardian for them, nor any intercessor besides Him-- that they may guard (against evil).

[Q6:51] Dan berilah amaran dengan Al-Quran itu kepada orang-orang yang merasa takut bahawa mereka akan dihimpunkan kepada Tuhan mereka (pada hari kiamat), (padahal) tiadalah bagi mereka pelindung dan tidak juga pemberi syafaat yang lain dari ALLAH (SwT), supaya mereka bertakwa. 

There are some men (sinners) who, aware of the warnings given by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), [**] believe in the day of reckoning; AND eventually realize their responsibility to guard themselves against evil, so they adopt piety, and rely upon ALLAH (SWT).

©  For intercession see commentary of al Baqarah 2:48, 123.

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(6:51) And warn with this (revealed message) those who fear that they shall be mustered to their Lord, that there will be none apart from Allah to act as their protector and intercessor; then maybe they will become God-fearing. *33

*33. Those who are too deeply immersed in the allurements of earthly life to think either of death or of their being brought to stand before God for His judgement can hardly benefit from such admonitions. Likewise, such admonitions can have no wholesome effect on those who cherish the illusion that because of their attachment to some holy personage who will intercede on their behalf, they will come to no harm in the Hereafter. The same applies to those who believe that someone has already obtained their redemption by expiating their sins. The Prophet (peace be on him) is therefore asked to disregard such persons and to attend to those who are conscious, those with no false illusions. Only these people are susceptible to admonitions and can be expected to reform themselves. 

وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ {6:52}

[Q6:52] Wa laa tatrudil lazeena yad'oona Rabbahum bilghadaati wal 'ashiyyi yureedoona Wajhahoo ma 'alaika min hisaabihim min shai'inw wa maa min hisaabika 'alaihim min shai'in fatatrudahum fatakoona minaz zaalimeen. 

[Q6:52] And do not drive away those who call upon their Lord in the morning and the evening, they desire only His favor; neither are you answerable for any reckoning of theirs, nor are they answerable for any reckoning of yours, so that you should drive them away and thus be of the unjust.

[Q6:52] Dan janganlah engkau usir orang-orang yang beribadat dan berdoa kepada Tuhan mereka pagi dan petang, sedang mereka menghendaki keredaanNya semata-mata. Tiadalah engkau bertanggungjawab sesuatu pun mengenai hitungan amal mereka, dan mereka juga tidak bertanggungjawab sesuatu pun mengenai hitungan amalmu. Maka (sekiranya) engkau usir mereka, nescaya menjadilah engkau dari orang-orang yang zalim.

WAJH (FACE) MEANS ALLAH (SWT)'S GRACE OR PLEASURE, THE HIGHEST AIM OF SPIRITUAL ASPIRATION.

Some of the rich and influential Quraysh thought it beneath their dignity to listen to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s teachings in company with the less fortunate companions like Ammar, Bilal, Salman, Abu Dharr, Miqdad and Suhayb known as ashab al sufah (the sincere and devout companions), who were true seekers of ALLAH (SWT)'s grace, nearness and pleasure. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) took care of and looked after them. Whether wealthy or poor, black or white, EVERY COMPANION WAS TREATED ALIKE, AND PREFERENCE OVER EACH OTHER WAS GIVEN ACCORDING TO THE DEGREE OF PIETY.

Bani Israil 17:15; Fatir 35:18; Zumar 39:7; Hujurat 49:13; and Zilzal 99:7 and 8 say that no bearer of burdens bears the burden of another. every individual is accountable for what he does in this life.

IN FACT THE TRUE SINCERITY OF THE ABOVENOTED LESS FORTUNATE COMPANIONS entitled them to precedence over worldly men in the kingdom of ALLAH (SWT); whose justice was vindicated in the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s daily life. The rich and influential persons were on trial. More often than not they failed to match the faith of the poor companions who were always grateful to ALLAH (SWT) and His Prophet for their guidance.

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(6:52) And do not drive away those who invoke their Lord in the morning and the evening, seeking His pleasure all the time. *34 You are by no means accountable for them just as they are by no means accountable for you. If you still drive them away, you will become among the wrong-doers. *35

*34. One of the objections raised by the chiefs and the affluent members of the Quraysh was that the Prophet (peace be on him) had gathered around him a host of slaves, clients (mawali) and others belonging to the lower strata of society. They used to scoff at the fact that men of such humble social standing as Bilal, 'Ammar. Suhayb and Khabbab had joined his ranks. They wondered if they happened to be the only chosen ones of the Quraysh in the sight of God! They not only poked fun at the financial distress of these people but also attacked them for any weakness of character they had before accepting Islam. They went about saying sarcastically that those who had been such and such in the past had now become part of the 'chosen' community. 
*35. That is, everyone is personally responsible for his deeds, whether good or bad. The Prophet (peace he on him) is told that he will neither have to explain to God the conduct of the converts nor will the latter be required to explain his conduct. They can neither usurp his good deeds, nor transfer their own misdeeds to his account. There is, therefore, no reason for the Prophet (peace be on him) to alienate those who approach him as seekers after Truth. 

وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ {6:53}

[Q6:53] Wa kazaalika fatannaa ba'dahum biba'dil liyaqoolooo ahaaa'ulaaa'i mannal laahu 'alaihim mim baininaa; alaisal laahu bi-a'lama bish shaakireen. 
[Q6:53] And thus do We try some of them by others so that they say: Are these they upon whom ALLAH (SWT) has conferred benefit from among us? Does not ALLAH (SWT) best know the grateful?

[Q6:53] Dan demikianlah Kami uji sebahagian dari mereka (yang kaya raya) dengan sebahagian yang lain (yang fakir miskin); lalu orang-orang yang kaya itu berkata (kepada orang-orang fakir miskin yang beriman): Inikah orang-orangnya yang telah dikurniakan nikmat oleh ALLAH (SwT) kepada mereka di antara kami? (ALLAH (SwT) berfirman): Bukankah ALLAH (SwT) lebih mengetahui akan orang-orang yang bersyukur?  

(see commentary for verse 52)

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(6:53) Thus We have made some of them a means for testing others *36 so that they should say: 'Are these theones among us upon whom Allah has bestowed His favour?' Yes, does Allah not know well who are the thankful ?

*36. By enabling the poor and the indigent, the people who have a low station in society to precede others in believing, God has put those who wax proud of wealth and honour to a severe test. 

وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ {6:54}

[Q6:54] Wa izaa jaaa'akal lazeena yu'minoona bi Aayaatinaa faqul salaamun 'alaikum kataba Rabbukum 'alaa nafsihir rahmata annahoo man 'amila minkum sooo'am bijahaalatin summa taaba mim ba'dihee wa aslaha fa annahoo Ghafoorur Raheem. 

[Q6:54] And when those who believe in Our communications come to you, say: Peace be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful.
[Q6:54] Dan apabila orang-orang yang beriman kepada ayat-ayat keterangan Kami itu datang kepadamu (dengan tujuan hendak bertaubat dari dosa-dosa mereka), maka katakanlah: Mudah-mudahan kamu beroleh selamat! Tuhan kamu telah menetapkan bagi diriNya untuk memberi rahmat (yang melimpah-limpah): Bahawasanya sesiapa di antara kamu yang melakukan kejahatan dengan sebab kejahilannya, kemudian dia bertaubat sesudah itu dan berusaha memperbaiki (amalannya), maka sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

Refer to the commentary of verse 12 of this surah for "your Lord has prescribed mercy for Himself". WHEN ONE IS BLESSED WITH THE MERCY OF ALLAH (SWT), HIS SINS ARE WIPED OUT.

Ä  He wipes out what He pleases (Rad 13:39), AND

Ä  He even changes the sins of some people into goodness (Furqan 25:70),

PROVIDED THE INADVERTENT SINNER TURNS REPENTANT TO HIM AND AMENDS.

The humble and sincere believers were not avoided or kept at a distance to humour the wealthy, BUT on the contrary were highly respected and greeted by the Islamic salutation (salamu alaykum).

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(6:54) And when those who believe in Our signs come to you, say to them: 'Peace be upon you. Your Lord has made mercy incumbent upon Himself so that if anyone of you does a bad deed out of ignorance and thereafter repents and makes amends, surely you will find Him All-Forgiving, AllCompassionate.' *37

*37. Several of those who came to believe in the Prophet (peace be on him) had committed many serious sins before they embraced Islam. Even though their lives had altogether changed following their conversion, the opposition continued to play up the weaknesses and misdeeds of their past life. The Prophet (peace he on him) is asked to comfort such persons and to tell them that God does not punish those who sincerely repent their sins and mend their ways. 

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ {6:55}

[Q6:55] Wa kazaalika nufassilul Aayaati wa litastabeena sabeelul mujrimeen. 

[Q6:55] And thus do We make distinct the communications and so that the way of the guilty may become clear.
[Q6:55] Dan demikianlah Kami terangkan ayat-ayat Al-Quran satu persatu (supaya jelas jalan yang benar) dan supaya jelas pula jalan orang-orang yang berdosa.  

(see commentary for verse 54)

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(6:55) Thus We clearly set forth Our signs so that the way of the wicked might become distinct. *38

*38. 'And thus' refers to the whole of the foregoing discussion, beginning with verse 37: 'And they say: Why has no miraculous sign been sent down to him?' The purpose of this remark is to stress that the persistence of some people in their denial of the Truth and in their disbelief, in spite of a host of unmistakably clear signs and arguments, was sufficient to prove beyond doubt that they were merely a bunch of criminals. If they persisted in error and transgression it was neither through any lack of strong arguments in support of the Truth nor, conversely, because of strong arguments in support of falsehood. The reason was rather that they had delilibrately chosen to fall into error and transgression. 

SECTION 7

The Judgment

Kingdom is only ALLAH’s---ALLAH’s knowledge comprehends everything.

قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ ۚ قُلْ لَا أَتَّبِعُ أَهْوَاءَكُمْ ۙ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَا مِنَ الْمُهْتَدِينَ {6:56}

[Q6:56] Qul innee nuheetu an a'budal lazeena tad'oona min doonil laah; qul laaa attabi'u ahwaaa'akum qad dalaltu izanw wa maaa ana minal muhtadeen. 

[Q6:56] Say: I am forbidden to serve those whom you call upon besides ALLAH (SWT). Say: I do not follow your low desires for then indeed I should have gone astray and I should not be of those who go aright.
[Q6:56] Katakanlah (wahai Muhammad): Sesungguhnya aku dilarang menyembah mereka yang kamu sembah yang lain dari ALLAH (SwT). Katakanlah lagi: Aku tidak akan menurut hawa nafsu kamu, kerana kalau aku turut, sesungguhnya sesatlah aku dan tiadalah aku dari orang-orang yang mendapat hidayat petunjuk. 

There are a number of arguments put forward by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), in these verses, against the pagans who refused to believe in ALLAH (SWT)'s message.

1.        I have received light and will follow it.

2.        I prefer my light to your vain desires.

3.        Punishment rests with ALLAH (SWT). If it rested with me, it would be for me to take up your challenge - "if there is a ALLAH (SWT), why does He not finish the blasphemers at once?" Be sure that He will call you to account; He is the best of deciders; and he knows best those who are unjust.

4.        It is a matter between you and ALLAH (SWT); I am only a warner and a bearer of the good tidings of salvation.

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(6:56) Say (O Muhanimad!): 'I have been forbidden to serve those to whom you call other than Allah.' Say: 'I do not follow your desires, for were I to do that, I would go astray and would not be of those who are rightly guided.'

قُلْ إِنِّي عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَكَذَّبْتُمْ بِهِ ۚ مَا عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ الْحَقَّ ۖ وَهُوَ خَيْرُ الْفَاصِلِينَ{6:57}

[Q6:57] Qul innee 'alaa baiyinatim mir Rabbee wa kazzabtum bih; maa 'indee maa tasta'jiloona bih; inil hukmu illaa lillaahi yaqussul haqqa wa Huwa khairul faasileen. 

[Q6:57] Say: Surely I have manifest proof from my Lord and you call it a lie; I have not with me that which you would hasten; the judgement is only ALLAH (SWT)'s; He relates the truth and He is the best of deciders.
[Q6:57] Katakanlah: Sesungguhnya aku tetap berada di atas (kebenaran yang berdasarkan) bukti-bukti yang nyata (Al-Quran) dari Tuhanku; sedang kamu mendustakannya. Tidak ada padaku apa yang kamu minta disegerakan (dari azab seksa); hanya ALLAH (SwT) jualah yang menetapkan hukum; Dia menerangkan kebenaran dan Dialah sebaik-baik yang memberi keputusan. 

(see commentary for verse 56)

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(6:57) Say: 'I take stand upon a clear evidence from my Lord and it is that which you have given the lie to. That which you desire to be hastened is not within my power. *39 Judgement lies with Allah alone. He declares the Truth, and He is the best judge.'

*39. This alludes to God's punishment. The adversaries questioned why it was that they had openly rejected a Prophet sent by God, but had not been struck down by God's wrarth? They said that the fact of his appointment by God meant that anyone who either disbelieved or insulted him would, at once, be either plunged into the earth or struck by lightning. And yet, they pointed out, the Messenger of God and his followers faced new sufferings and humiliations whereas those who abused and persecuted him enjoyed prosperity. 

قُلْ لَوْ أَنَّ عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الْأَمْرُ بَيْنِي وَبَيْنَكُمْ ۗ وَاللَّهُ أَعْلَمُ بِالظَّالِمِينَ {6:58}

[Q6:58] Qul law anna 'indee maa tasta'jiloona bihee laqudiyal amru bainee wa bainakum; wallaahu a'lamu bizzaalimeen. 
[Q6:58] Say: If that which you desire to hasten were with me, the matter would have certainly been decided between you and me; and ALLAH (SWT) best knows the unjust.

[Q6:58] Katakanlah: Kalau ada padaku (kuasa menurunkan) azab seksa yang kamu minta disegerakan kedatangannya itu, nescaya selesailah perkara (yang sedang berbangkit) antaraku dengan kamu dan (ingatlah) ALLAH (SwT) Maha Mengetahui akan orang-orang yang zalim. 

(see commentary for verse 56)

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(6:58) Say: 'If what you demand so hastily were in my power, the matter between me and you would have been long decided. But Allah knows best how to judge the wrong-doers.

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ {6:59}

[Q6:59] Wa 'indahoo mafaatihul ghaibi laa ya'lamuhaaa illaa Hoo; wa ya'lamu maa fil barri walbahr; wa maa tasqutu minw waraqatin illaa ya'lamuhaa wa laa habbatin fee zulumaatil ardi wa laa ratbinw wa laa yaabisin illaa fee Kitaabim Mubeen. 
[Q6:59] And with Him are the keys of the unseen treasures-- none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book.

[Q6:59] Dan pada sisi ALLAH (SwT) jualah anak kunci perbendaharaan segala yang ghaib, tiada sesiapa yang mengetahuinya melainkan Dialah sahaja dan Dia mengetahui apa yang ada di darat dan di laut dan tidak gugur sehelai daun pun melainkan Dia mengetahuinya, dan tidak gugur sebutir bijipun dalam kegelapan bumi dan tidak gugur yang basah dan yang kering, melainkan (semuanya) ada tertulis di dalam kitab (Luh Mahfuz) yang terang nyata. 

Mafatih (plural of miftah - a key; or plural of maftah - a treasure).

EVERYTHING SEEN AND UNSEEN IS ORDERED AND REGULATED BY THE LAWS MADE BY HIM; the fresh and the withered, the living and the dead - nothing is outside the plan of His creation. ALLAH (SWT) knows that which takes place, manifest or hidden, BECAUSE it is an effect of His supreme will.

»    Ayyashi reports that according to Imam Musa bin Jafar al Kazim, Imam Ali, while explaining verse 13:43 of al Rad, said: The book, mentioned in this verse, knowledge of which is stated to be with the witness who testifies to the prophethood of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) along with ALLAH (SWT); and the book, mentioned in verse 36:12 of Ya Sin, containing all things, which has been confined in a manifest or declared Imam, is the same clear book mentioned in verse 6:59 of An-am.

IT MEANS THAT THE WITNESS, who has the knowledge of the book is the imamum mubin AND knows everything in the universe, is endowed with the divine wisdom and is chosen by ALLAH (SWT).

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(6:59) He has the keys to the realm that lies beyond the reach of human perception; none knows them but He. And He knows what is on the land and in the sea; there is not a leaf which falls that He does not know about and there is not a grain in the darkness of the earth or anything green or dry which has not been recorded in a Clear Book.

وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ أَجَلٌ مُسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ {6:60}

[Q6:60] Wa Huwal lazee yatawaf faakum billaili wa ya'lamu maa jarahtum binnahaari summa yab'asukum fee liyuqdaaa ajalum musamman summa ilaihi marji'ukum summa yunabbi'ukum bimaa kuntum ta'maloon. 

[Q6:60] And He it is Who takes your souls at night (in sleep), and He knows what you acquire in the day, then He raises you up therein that an appointed term may be fulfilled; then to Him is your return, then He will inform you of what you were doing.
[Q6:60] Dan Dialah yang menidurkan kamu pada waktu malam dan mengetahui apa yang kamu kerjakan pada siang hari; kemudian Dia bangunkan kamu (dari tidur) padanya, untuk disempurnakan ajal (masa umur kamu) yang telah ditetapkan. Kemudian kepadaNyalah tempat kamu kembali, kemudian Dia menyatakan kepada kamu apa yang kamu lakukan. 

This verse confirms the meaning of tawaffa referred to in verse 3:55 of Ali Imran - to take away. **Tawaffa does not always mean death.

AS THE REST OF HIS CREATION IS SUBJECT TO HIS LAW AND PLAN, SO IS MAN'S LIFE AT EVERY MOMENT, AWAKE OR ASLEEP.

[A]*We go to sleep by night (He takes our souls) with the record of all we have done in our waking moments, *and by day we awaken again to our activities, and so it goes on until we fulfil the term of our life appointed for this world.

[B]*Then comes death with the full record of our whole life; and

[C]*then in the end, comes the final awakening on the day of reckoning.

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(6:60) He recalls your souls by night, and knows what you do by day; and then He raises you back each day in order that the term appointed by Him is fulfilled. Then to Him you will return whereupon He will let you know what you have been doing.