Do You Know Who is One True God in the heavens and in the earth

 

6) سورة الأنعام
الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ (الأنعام: 1).
هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضَى أَجَلاً وَأَجَلٌ مُسَمًّى عِنْدَهُ ثُمَّ أَنْتُمْ تَمْتَرُونَ (الأنعام: 2).
وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الأَرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ (الأنعام: 3).
وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبِّهِمْ إِلاَّ كَانُوا عَنْهَا مُعْرِضِينَ (الأنعام: 4).
فَقَدْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَسَوْفَ يَأْتِيهِمْ أَنْبَاءُ مَا كَانُوا بِهِ يَسْتَهْزِئُون (الأنعام: 5).
أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ مَكَّنَّاهُمْ فِي الأَرْضِ مَا لَمْ نُمَكِّنْ لَكُمْ وَأَرْسَلْنَا السَّمَاءَ عَلَيْهِمْ مِدْرَارًا وَجَعَلْنَا الأَنْهَارَ تَجْرِي مِنْ تَحْتِهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَأَنشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ (الأنعام: 6).
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلاَّ سِحْرٌ مُبِينٌ (الأنعام: 7).
وَقَالُوا لَوْلاَ أُنزِلَ عَلَيْهِ مَلَكٌ وَلَوْ أَنزَلْنَا مَلَكًا لَقُضِيَ الأَمْرُ ثُمَّ لاَ يُنظَرُونَ (الأنعام: 8).
وَلَوْ جَعَلْنَاهُ مَلَكًا لَجَعَلْنَاهُ رَجُلاً وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ (الأنعام: 9).
وَلَقَدْ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُون (الأنعام: 10).
قُلْ سِيرُوا فِي الأَرْضِ ثُمَّ انظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ (الأنعام: 11).
قُلْ لِمَنْ مَا فِي السَّمَاوَاتِ وَالأَرْضِ قُلْ لِلَّهِ كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لاَ يُؤْمِنُونَ (الأنعام: 12).
وَلَهُ مَا سَكَنَ فِي اللَّيْلِ وَالنَّهَارِ وَهُوَ السَّمِيعُ الْعَلِيمُ (الأنعام: 13).
قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ وَهُوَ يُطْعِمُ وَلاَ يُطْعَمُ قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَلاَ تَكُونَنَّ مِنْ الْمُشْرِكِينَ (الأنعام: 14).
قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ (الأنعام: 15).
مَنْ يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ وَذَلِكَ الْفَوْزُ الْمُبِينُ (الأنعام: 16).
وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلاَ كَاشِفَ لَهُ إِلاَّ هُوَ وَإِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (الأنعام: 17).
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (الأنعام: 18).
قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلْ اللَّهُ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ ِلأَنذِرَكُمْ بِهِ وَمَنْ بَلَغَ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَى قُلْ لاَ أَشْهَدُ قُلْ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ (الأنعام: 19).
الَّذِينَ آتَيْنَاهُمْ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لاَ يُؤْمِنُونَ (الأنعام: 20).
وَمَنْ أَظْلَمُ مِمَّنْ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ إِنَّهُ لاَ يُفْلِحُ الظَّالِمُونَ (الأنعام: 21).
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكَاؤُكُمْ الَّذِينَ كُنتُمْ تَزْعُمُونَ (الأنعام: 22).
ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَنْ قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (الأنعام: 23).
انظُرْ كَيْفَ كَذَبُوا عَلَى أَنفُسِهِمْ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ (الأنعام: 24).
وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِنْ يَرَوْا كُلَّ آيَةٍ لاَ يُؤْمِنُوا بِهَا حَتَّى إِذَا جَاءُوكَ يُجَادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلاَّ أَسَاطِيرُ الأَوَّلِينَ (الأنعام: 25).
وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ وَإِنْ يُهْلِكُونَ إِلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ (الأنعام: 26).
وَلَوْ تَرَى إِذْ وُقِفُوا عَلَى النَّارِ فَقَالُوا يَا لَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنْ الْمُؤْمِنِينَ (الأنعام: 27).
بَلْ بَدَا لَهُمْ مَا كَانُوا يُخْفُونَ مِنْ قَبْلُ وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ (الأنعام: 28).
وَقَالُوا إِنْ هِيَ إِلاَّ حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ (الأنعام: 29).
وَلَوْ تَرَى إِذْ وُقِفُوا عَلَى رَبِّهِمْ قَالَ أَلَيْسَ هَذَا بِالْحَقِّ قَالُوا بَلَى وَرَبِّنَا قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ (الأنعام: 30).
قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ حَتَّى إِذَا جَاءَتْهُمْ السَّاعَةُ بَغْتَةً قَالُوا يَا حَسْرَتَنَا عَلَى مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلاَ سَاءَ مَا يَزِرُونَ (الأنعام: 31).
وَمَا الْحَيَاةُ الدُّنْيَا إِلاَّ لَعِبٌ وَلَهْوٌ وَلَلدَّارُ الآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ (الأنعام: 32).
قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لاَ يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ (الأنعام: 33).
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلَى مَا كُذِّبُوا وَأُوذُوا حَتَّى أَتَاهُمْ نَصْرُنَا وَلاَ مُبَدِّلَ لِكَلِمَاتِ اللَّهِ وَلَقَدْ جَاءَكَ مِنْ نَبَإِ الْمُرْسَلِينَ (الأنعام: 34).
وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنْ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقًا فِي الأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُمْ بِآيَةٍ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلاَ تَكُونَنَّ مِنْ الْجَاهِلِينَ (الأنعام: 35).
إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ وَالْمَوْتَى يَبْعَثُهُمْ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ (الأنعام: 36).
وَقَالُوا لَوْلاَ نُزِّلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ قُلْ إِنَّ اللَّهَ قَادِرٌ عَلَى أَنْ يُنَزِّلَ آيَةً وَلَكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ (الأنعام: 37).
وَمَا مِنْ دَابَّةٍ فِي الأَرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَالُكُمْ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ (الأنعام: 38).
وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ مَنْ يَشَأْ اللَّهُ يُضْلِلْهُ وَمَنْ يَشَأْ يَجْعَلْهُ عَلَى صِرَاطٍ مُسْتَقِيمٍ (الأنعام: 39).
قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ أَوْ أَتَتْكُمْ السَّاعَةُ أَغَيْرَ اللَّهِ تَدْعُونَ إِنْ كُنتُمْ صَادِقِينَ (الأنعام: 40).

 

Surah No 6

Surah Al An’am (The Cattle and other Halal Animals)

This Surah takes its name from vv. 136, 138, and 139 in which some superstitious beliefs of

the idolatrous Arabs concerning the lawfulness of some cattle (an’am) and the unlawfulness of some others have been refuted.

Period of Revelation

According to a tradition of Ibn e Abbas, the whole of the Surah was revealed at one sitting at Makkah. Asma, a daughter of Yazid and a first cousin of Hadrat Mu’az-bin Jabl, says, “During the revelation of this Surah, the Holy 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 traditions that the Holy Prophet dictated the whole of the Surah the same night that it was revealed.

Its subject matter clearly shows that it must have been revealed during the last year of the Holy Prophet’s life at Makkah. The tradition of Asma, daughter of Yazid, also confirms this.

As she belonged to the Ansar and embraced Islam after the migration of the Holy Prophet to Yathrib, her visit to the Holy Prophet at Makkah must have taken place during the last year of his life there. For before this, his relations with those people were not so intimate that a woman from there might have come to visit him at Makkah.

Occasion of Revelation

After determining the period of its revelation, it is easier to visualize the background of the Surah. Twelve years had passed since the Holy Prophet had been inviting the people to Islam. The antagonism and persecution by the Quraish had become most savage and brutal, and the majority of the Muslims had to leave their homes and migrate to Habash Abyssinia). Above all, the two great supporters of the Holy Prophet. Abu Talib and Bibi Khadija were no more to help and give strength to him. Thus he was deprived of all the worldly support. But in spite of this, he carried on his mission in the teeth of opposition. As a result of this, on the one hand, all the good people of Makkah and the surrounding clans gradually began to accept Islam  on the other hand, the community as a whole, was bent upon obduracy and rejection. Therefore, if anyone showed any inclination towards Islam, he was 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 Aous and Khazraj, who had embraced Islam at Makkah. This was a humble beginning in the march of Islam towards success and none could foresee at that time the great potentialities that lay hidden in it. For, to a casual observer, it appeared at that time as if Islam was merely a weak movement it had no material backing except the meager support of the Prophet’s own family and of the few poor adherents of the Movement. Obviously the latter could not give much help because they themselves had been cast out by their own people who had become their enemies and were persecuting them.

 

Topics

These were the conditions when this discourse was revealed. The main topics dealt with in this discourse may be divided into seven headings:

  1. Refutation of shirk and invitation to the creed of Taow’heed.

 

  1. Enunciation of the doctrine of the “Life-after- death.” and refutation of the wrong The notion that there was nothing beyond this worldly life.

 

  1. Refutation of the prevalent superstitions.

 

  1. Enunciation of the fundamental moral principles for the building up of the Islamic Society.

 

  1. Answers to the objections raised against the person of the Holy Prophet and his mission.

 

  1. Comfort and encouragement to the Holy Prophet and his followers who were at, that time in a state of anxiety and despondency because of the apparent failure of the mission.

 

  1. Admonition, warning and threats to the disbelievers and opponents to give up their apathy and haughtiness. It must, however, be noted that the above topics have not been dealt with one by one under separate headings, but the discourse goes on as a continuous whole and these topics come under discussion over and over again in new and different ways.

The Background of Makki Surahs

 As this is the first long Makki Surah in the order of the compilation of the Quran, it will be useful to explain the historical background of Makki Surahs in general, so that the reader may easily understand the Makki Surahs and our references to its different stages in connection with our commentary on them.

First of all, it should be noted that comparatively very little material is available in regard to the background of the revelation of Makki Surahs whereas the period of the revelation of all the Madani Surahs is known or can be determined with a little effort. There are authentic traditions even in regard to the occasions of the revelation of the majority of the verses. On the other hand, we do not have such detailed information regarding the Makki Surahs.

There are only a few Surahs and verses which have authentic traditions concerning the time and occasion of their revelation. This is because the history of the Makki period had not been compiled in such detail as that of the Madani period. Therefore we have to depend on the internal evidence of these Surahs for determining the period of their revelation: for example, the topics discussed, their subject matter, their style and the direct or indirect references to the events and the occasions of their revelation. Thus it is obvious that with the help of such evidence as this, we cannot say with precision that such and such Surah or verse was revealed on such and such an occasion. The most we can do is to compare the internal evidence of a Surah with the events of the life of the Holy Prophet at Makkah, and then come to a more or less correct conclusion as to what particular stage a certain to Surah belongs.

If we keep the above things in view, the history of the mission of the Holy Prophet at Makkah can be divided into four stages.

The first stage began with his appointment as a Messenger and ended with the proclamation of Prophethood three years later. During this period the Message was given secretly to some selected persons only, but the common people of Makkah were not aware of it.

The second stage lasted for two years after the proclamation of his Prophethood. It began with opposition by individuals: then by and by, it took the shape of antagonism, ridicule, derision,, accusation, abuse, and false propaganda then gangs were formed to persecute those Muslims who were comparatively poor, weak’ and helpless.

The third stage lasted for about six years from the beginning of the persecution to the death of Abu Talib and Hadrat Khadijah in the tenth year of Prophethood. During this period, the persecution of the Muslims became’ so savage and brutal that many of them were forced to migrate to Habash. Social and economic boycott was applied against the Holy Prophet and the members of his family, and those Muslims who continued to stay in Makkah were forced to take refuge in Shi’b-i-A’bi Talib which was besieged.

The fourth stage lasted for about three years from the tenth to the thirteenth year of Prophethood. This was a period of hard trials and grievous sufferings for the Holy Prophet and his followers. Life had become unendurable at Makkah and there appeared to be no place of refuge even outside it. So much so that when the Holy Prophet went to Ta’’if, it offered no shelter or protection. Besides this, on the occasion of Haj, he would appeal to each and every Arab clan to accept his invitation to Islam but met with blank refusal from every quarter. At the same time, the people of Makkah were holding counsels’ to get rid of him by killing or imprisoning or banishing him from their city. It was at that most critical time that Allah opened for Islam the hearts of the Ansar of Yathrab where he migrated at their invitation.

Now that we have divided the life of the Holy Prophet at Makkah into four stages, it has become easier for us to tell, as far as possible, the particular stage in which a certain Makki Sarah was revealed. This is because the Surahs belonging to a particular stage can be distinguished from those of the other stages with the help of their subject matter and style.

Besides this, they also contain such references as throw light on the circumstances and events that form the background of their revelation. In the succeeding Makki Surahs, we will determine on the basis of the distinctive features of each stage, and point out in the Preface, the particular stage in which a certain Makki Surah was revealed.

Translation of Ayah No 1 to 40.

(6:1) All praise is for Allah alone, Who created the heavens and the earth, and brought

into being light and darkness, and yet those who have rejected the call of the Truth ascribe others to be equals to their Lord.1

 

(6:2) He it is Who has created you out of clay,2 and then decreed a term (of life), and has also appointed another term, a term determined with Him.2 Yet you are in doubt!

 

(6:3) And He it is Who is One True God in the heavens and in the earth. He knows your deeds – both secret and open – and knows fully whatever you earn.

 

(6:4) Yet every time a sign of their Lord comes to them, they turn away from it, 

 

(6:5) and thus they gave the lie to the Truth that has now come to them. Soon they will come upon some news concerning what they had mocked at. 4

 

(6:6) Have they not seen how many a people We have destroyed before them? People whom We had made more powerful in the earth than you are and upon them We showered from the heavens abundant rains, and at whose feet We caused the rivers to flow? And then (when they behaved ungratefully) We destroyed them for their sins, and raised other people in their place.

 

(6:7) (O Messenger!) Had We sent down to you a book inscribed on parchment, and had they even touched it with their own hands, the unbelievers would still have said: ‘This is nothing but plain magic.’

 

(6:8) They also say: ‘Why has no angel been sent down to this Prophet?’ Had We sent down an angel, the matter would surely have long been decided and no respite would have been granted them.‘

 

(6:9) Had We appointed an angel, We would have sent him down in the form of a man – and thus We would have caused them the same doubt which they now entertain.2

 

(6:10) And indeed before your time (O Muhammad!) many a Messenger has been scoffed at, but those who mocked them were encompassed by the Truth they had scoffed at.

 

(6:11) Say: ‘Go about journeying the earth, and behold the end of those who gave the lie (to the Truth).

 

(6:12) Ask them ‘To who belongs all that is in the heavens and on the earth?’2 Say: ‘Everything belongs to Allah.’ He has bound Himself to the exercise of mercy (and thus does not chastise you for your disobedience and excesses instantly). Surely He will gather you all together on the Day of Resurrection – the coming of which is beyond doubt, but those who have courted their own ruin are not going to believe.

 

(6:14) Say: ‘Shall I take for my guardian anyone other than Allah – the Originator of the heavens and earth; He Who feeds and Himself is not fed?’2 Say: ‘Surely I have been commanded to be the first among those who submit (to Allah) and not to be one of those who associate others with Allah in His divinity (even though others may do so).

 

(6:15) Say: ‘Surely do I fear if I disobey my Lord, the chastisement of an awesome Day.

 

(6:16) Whosoever has been spared chastisement on that Day, Allah has bestowed His mercy upon him. That is the manifest triumph.

 

(6:17) Should Allah touch you with affliction, there is none to remove it but He; and should He touch you with good, He has the power to do everything.

 

(6:18) He has the supreme hold over His servants. He is All-Aware.

 

(6:19) Ask them: ‘Whose testimony is the greatest?’ Say: ‘Allah is the witness between me and you, and this Qur’an was revealed to me that I should warn you thereby and also whomsoever it may reach.’ Do you indeed testify that there are other gods with Allah?12 Say: ‘I shall never testify such a thing.’ 13 Say: ‘He is the One God and I am altogether averse to all that you associate with Him in His divinity.’

 

(6:20) Those whom We have given the Book will recognize this just as they recognize their own sons but those who have courted their own ruin will not believe.

(6:21) And who could be more wrong-doing than he who either foists a lie on Allah2: or gives the lie to His signs? ‘Surely such wrong-doers shall not attain success.

 

(6:22) And on the Day when We shall gather them all together, We shall ask those who associated others with -Allah in His divinity: ‘Where, now, are your partners whom you imagined (to have a share in the divinity of Allah)?’

 

(6:23) Then they will be able to play no mischief but will say (falsely): ‘By Allah, our Lord, we associated none with you

 

(6:24) Behold, how they will lie against themselves and how their forged deities will forsake them!

 

(6:25) And of them there are some who appear to pay heed to you, but upon their hearts We have laid coverings so they understand it not; and in their ears, heaviness (so they hear not).12 Even if they were to witness every sign, they would still not believe in it so much so that when they come to you, they dispute with you, those who disbelieve contend: ‘This is nothing but fables of the ancient times.”8

 

(6:26) As for others, they prevent them from embracing the Truth; and themselves, they flee from it (so as to harm you). But they court their own ruin, although they do not realize it.

 

(6:27) If you could but see when they shall be made to stand by the Fire! They will plead: ‘Would that we were brought back to life? Then we would not give the lie to the signs of our Lord and would be among the believers.’

 

(6:28) No! They will say this merely because the Truth which they had concealed will become obvious to them;?2 or else if they were sent back, they would still revert to what was forbidden to them. (So this plea of theirs would be a lie too) for they are just liars.

 

(6:30) If you could but see when they will be made to stand before their Lord. He will say: ‘Is not this the truth?’ They will say: ‘Yes indeed, by our Lord. ‘Whereupon He will say: “Taste the chastisement, then, for your denying the Truth.

 

(6:31) Those who consider it a lie that they will have to meet Allah are indeed the losers so much so that when that Hour comes to them suddenly they will say: ‘Alas for us, how negligent we have been in this behalf .’ They will carry their burden (of sins) on their backs. How evil is the burden they bear!

 

(6:33) (O Muhammad!) We know indeed that the things they say grieve you, though in truth, it is not you whom they give the lie to, but it is the signs of Allah that these wrong-doers reject 2.

 

(6:34) Messengers before you have been given the lie to, and they endured with patience their being given the lie to and being persecuted until the time when Our help reached them. None has the power to alter the words of Allah. Indeed some account of the Messengers has already reached you.

 

(6:35) Nevertheless, if their turning away grieves you, then seek – if you can – either a way down into the earth or a ladder to the heavens, and try to bring to them some sign.23 Had Allah so willed, He would have gathered them all to the true guidance. Do not, then, be among the ignorant.

 

(6:36) Only they who listen can respond to the call of the Truth; as for the dead,25 Allah will raise them, and then to Him, they will be returned.

 

(6:37) And they say: ‘Why has no miraculous sign been sent down to him from his Lord?! Say: ‘Surely Allah has the power to send down a sign, but most of them do not know.

 

(6:38) There is no animal that crawls on the earth, no bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book (of decree). Then they return and gathered to their Lord  

 

(6:39) Those who gave the lie to Our signs are deaf and dumb and blunder about in darkness. 22 Allah causes whomsoever He wills to stray in error, and sets whomsoever He wills on the straightway.’ 28

(6:40) Say: ‘What do you think if some chastisement of Allah or the Hour suddenly overtakes you: do you cry to any other than Allah? The answer, if you speak the truth.

Translation with Commentary

(6:1) All praise is for Allah alone, Who created the heavens and the earth, and brought into being light and darkness, and yet those who have rejected the call of the Truth ascribe others to be equals to their Lord.1

 

1.Remember that, although polytheists, the Arabs to whom these verses are addressed did acknowledge God as the Creator of the heavens and the earth, Who causes the day to alternate with night, and Who has brought into existence the sun and the moon. None of them attributed any of these acts to either al-LAt, al-Hubal, al-‘UzzA or any other deities. Why, then,’ should they prostrate themselves before others beside the Creator? Why should they offer their prayers and supplication to any but God? (See Towards Understanding the Qur’an, vol. I, (Surah 1, n.2), and (Surah 2, n.163) The actual word that has been used in the original text for ‘darkness’ is in the plural. The contrast with the singular ‘light’ is significant:

whereas light is one, there can be innumerable degrees of darkness, which is the absence of light.

 

(6:2) He it is Who has created you out of clay,2 and then decreed a term (of life), and has also appointed another term, a term determined with Him.2 Yet you are in doubt!

 

2.The elements composing the human organism are all, without exception, derived from the earth. Hence it is said that man has been created out of clay.

3.This alludes to the Hour of Judgment when human beings, regardless of the age in which they lived, will be brought back to life and summoned to render an account before their Lord.

 

(6:3) And He it is Who is One True God in the heavens and in the earth. He knows your deeds – both secret and open – and knows fully whatever you earn.

 

(6:4) Yet every time a sign of their Lord comes to them, they turn away from it,

 

(6:5) and thus they gave the lie to the Truth that has now come to them. Soon they will come upon some news concerning what they had mocked at. 4

 

4.The allusion is to the Migration (Hijrah) and the numerous victories destined to follow it in quick succession. When this allusion was made, the unbelievers could not have guessed what kind of news they would receive, and even the Muslims could not have imagined those developments. In fact, the Prophet himself (peace be on him) was not fully aware of the possibilities which lay in store.

 

(6:6) Have they not seen how many a people We have destroyed before them? People whom We had made more powerful in the earth than you are and upon them We showered from the heavens abundant rains, and at whose feet We caused the rivers to flow? And then (when they behaved ungratefully) We destroyed them for their sins, and raised other people in their place.

 

(6:7) (O Messenger!) Had We sent down to you a book inscribed on parchment, and had they even touched it with their own hands, the unbelievers would still have said: ‘This is nothing but plain magic.’

 

(6:8) They also say: ‘Why has no angel been sent down to this Prophet?’ Had We sent down an angel, the matter would surely have long been decided and no respite would have been granted them.‘

 

5.The unbelievers were saying that if Muhammad (peace be on him) had indeed been endowed with prophethood, an angel should have been sent down from heaven to announce that he was the Messenger of God and that people would be punished if they did not follow his directives. It was astonishing to these ignorant objectors that the Creator of the heavens and the earth should appoint someone as His Messenger and then leave him without protection against the physical hurts and insults that were flung at him. They would have expected the envoy of a Sovereign as great as the Creator of the universe to be accompanied by at least some heavenly constable, if not a large retinue, to protect him!

6.The unbelievers’ objection is refuted by this remark. it warns them that the time available for accepting the true faith and bringing about the required reform in their lives will last only as long as Ultimate Reality remains concealed from human perception by the wheel of the Unseen. Once that wheel is removed, there will be no more respite: the summons to God’s reckoning will have come. This earthly life is a test of whether a man is able to recognize the Ultimate Reality – even though it lies hidden from his sense perception – by the correct exercise of his reason and intellect and of whether, having once recognized it, he is able to behave in conformity with that Reality by exercising control over his animal self and its lusts. This test necessarily requires that the Reality should remain concealed.

Thereafter man will be confronted with the result of the test rather than by any further test.

Until God has decided to bring the term of their test to a close, it is not possible to respond to such requests by sending angels to them in their true form. (See also Towards Understanding the Qur’an, vol. I, (Surah 2, n.228.)

 

(6:9) Had We appointed an angel, We would have sent him down in the form of a man – and thus We would have caused them the same doubt which they now entertain.2

 

 

7.This is the second point in response to the unbelievers’ objection. One possible form in which the angel could have appeared is in its true, non-terrestrial form. It has already been pointed out that the time for this has not arrived. Alternatively, angels could have come down in human form. But this would have left the unbelievers facing the same difficulty as they faced with regard to whether the Prophet Muhammad (peace be on him) had been designated by God or not.

 

(6:10) And indeed before your time (O Muhammad!) many a Messenger has been scoffed at, but those who mocked them were encompassed by the Truth they had scoffed at.

 

(6:11) Say: ‘Go about journeying the earth, and behold the end of those who gave the lie (to the Truth).’s

 

8.The archaeological remains and historical records of the ancient nations testify to how they met their tragic ends by turning away from truth and honesty and stubbornly persisting in their devotion to falsehood.

 

(6:12) Ask them ‘To who belongs all that is in the heavens and on the earth?’2 Say: ‘Everything belongs to Allah.’ He has bound Himself to the exercise of mercy (and thus does not chastise you for your disobedience and excesses instantly). Surely He will gather you all together on the Day of Resurrection – the coming of which is beyond doubt, but those who have courted their own ruin are not going to believe.

 

 

9.The subtlety of this expression should not go unnoticed. The unbelievers are asked to whom belongs whatever exists in either the heavens or on the earth. The inquirer then pauses to wait for the answer. Those questioned are themselves convinced that all belongs to God, yet while they dare not respond falsely, they are nevertheless not prepared to give the correct answer. Fearing that their response may be used as an argument against their polytheistic beliefs, they keep quiet. At this, the inquirer is told to answer the question himself and to say that all belongs to God.

 

(6:14) Say: ‘Shall I take for my guardian anyone other than Allah – the Originator of the heavens and earth; He Who feeds and Himself is not fed?’2 Say: ‘Surely I have been commanded to be the first among those who submit (to Allah) and not to be one of those who associate others with Allah in His divinity (even though others may do so).

 

10.This remark contains subtle sarcasm. Far from providing sustenance to their followers, the beings whom the polytheists set up as deities besides the true God were dependent upon them for their sustenance. No Pharaoh can maintain the pomp and splendor connected with his godhead unless his subjects pay their tax dues and make his other offerings. No deity can attract worshippers unless some of its devotees make an idol, place it in some magnificent temple, and decorate it lavishly. All these counterfeit gods are totally dependent upon their own servants. It is the Lord of the Universe alone Who is the True God, Whose godhead rests solely upon His. own power; Who needs the help of no one, whereas no one can dispense with His.

 

(6:15) Say: ‘Surely do I fear if I disobey my Lord, the chastisement of an awesome Day.

 

(6:16) Whosoever has been spared chastisement on that Day, Allah has bestowed His mercy upon him. That is the manifest triumph.

 

(6:17) Should Allah touch you with affliction, there is none to remove it but He; and should He touch you with good, He has the power to do everything.

 

(6:18) He has the supreme hold over His servants. He is All-Aware.

 

(6:19) Ask them: ‘Whose testimony is the greatest?’ Say: ‘Allah is the witness between me and you, and this Qur’an was revealed to me that I should warn you thereby and also whomsoever it may reach.’ Do you indeed testify that there are other gods with Allah?12 Say: ‘I shall never testify such a thing.’ 13 Say: ‘He is the One God and I am altogether averse to all that you associate with Him in His divinity.’

 

11.God Himself witnesses that the Prophet (peace be on him) has been designated by Him and that what he communicated was by His command.

 

12.In order to bear witness to something, mere guesswork and imagination are not sufficient. What is required is knowledge on the basis of which a person can state something with full conviction. Hence. the question means: Did they really have knowledge of anyone other than God who could lay claim to man’s worship and absolute service by dint of being the omnipotent sovereign, the one whose will prevailed throughout the universe?

 

13.The interlocutor is instructed to tell people that if they wanted to bear false witness and testify without knowledge, they could do so, but that he himself could not do something so unreasonable.

 

(6:20) Those whom We have given the Book will recognize this just as they recognize their own sons but those who have courted their own ruin will not believe.

 

14.Those who have knowledge of the Scriptures know for sure that God is One alone and that no one shares His godhead with Him. It is true that one can spot one’s own child even in the midst of a large crowd of children. The same can be said about those well-versed in the Scriptures. Even if the true concept of godhead were interspersed among numerous false beliefs and concepts about God, those well-versed in the scriptural lore would be able to recognize without a doubt which doctrine was true.

 

(6:21) And who could be more wrong-doing than he who either foists a lie on Allah2: or gives the lie to His signs? ‘Surely such wrong-doers shall not attain success.

 

15.This refers to those who asserted that there were also other beings who shared with God in His godhead, was possessed of divine attributes and powers, and rightly deserved to claim from man worship and absolute service. It is also a slander to claim that God has selected certain beings to be His chosen intimates and that lie has commanded – or is at least agreeable to the idea – that they should be considered to possess divine attributes, and that people should serve and revere them as they would serve and revere God, their Lord.

 

16.By ‘signs of God’ are meant the signs found within man’s own being, as well as those scattered throughout the universe. They also include the signs which are manifest from the lives and achievements of the Prophets, as well as those embodied in the Scriptures. All these point towards one and the same truth – that in the entire realm of existence there is one God alone and that all else are merely His subjects. Who could be more unjust than one who, in utter disregard of all these signs, invests others than the One True God with attributes of godhead, considering them to merit the same rights as God. And does so merely on grounds of either conjecture or speculation or out of blind adherence to the beliefs of his forefathers although there is not so much as a shred of evidence founded on true knowledge, observation or experience in support of such beliefs. Such a person subjects truth and reality to grave injustice. He also wrongs himself and everything else in this universe with mwhich he has to deal on the basis of this false assumption.

 

(6:22) And on the Day when We shall gather them all together, We shall ask those who associated others with -Allah in His divinity: ‘Where, now, are your partners whom you imagined (to have a share in the divinity of Allah)?’

 

(6:23) Then they will be able to play no mischief but will say (falsely): ‘By Allah, our Lord, we associated none with you

 

(6:24) Behold, how they will lie against themselves and how their forged deities will forsake them!

 

(6:25) And of them there are some who appear to pay heed to you, but upon their hearts We have laid coverings so they understand it not; and in their ears, heaviness (so they hear not).12 Even if they were to witness every sign, they would still not believe in it so much so that when they come to you, they dispute with you, those who disbelieve contend: ‘This is nothing but fables of the ancient times.”8

 

17.It is noteworthy that God attributes to Himself all that happens in the world as a result of the laws of nature. Since these laws were made by God Himself, the effects which result from their operation are also ultimately due to the will and permission of God. The refusal on the part of unbelievers to heed the call of the Truth even when it is clear and audible stems from their obstinacy, prejudice, mental rigidity and inertia. It is a law of nature that when a man is not prepared to rise above prejudice in his quest for the Truth, his heart closes to every truth which is opposed to his desires. We can describe this condition by saying that the heart of that person has become sealed and when God describes it He does so by saying that He had sealed the heart of the person concerned. The explanation of this Paradox is that whereas we describe merely an incident, God describes its ultimate cause.

 

 

18.Whenever ignorant people are called to the Truth they are liable to say that there is nothing novel about it, that it is merely a repetition of things that have come down from the past, as if in their view every truth must be new, and whatever is old must of necessity be false, although Truth has always been one and the same and will remain so. All those who have come forward to lead people in the light of God-given knowledge have been preaching one and the same Truth from time immemorial, and all those who will benefit from this valuable source of human knowledge in the future are bound to repeat the same old truths.

Novelties can be invented only by those who, being bereft of the light of Divine guidance, are incapable of perceiving the eternal Truth, preferring to weave altogether new ideas out of their imagination and to put them forward as truth.

 

(6:26) As for others, they prevent them from embracing the Truth; and themselves, they flee from it (so as to harm you). But they court their own ruin, although they do not realize it.

 

(6:27) If you could but see when they shall be made to stand by the Fire! They will plead: ‘Would that we were brought back to life? Then we would not give the lie to the signs of our Lord and would be among the believers.’

 

(6:28) No! They will say this merely because the Truth which they had concealed will become obvious to them;?2 or else if they were sent back, they would still revert to what was forbidden to them. (So this plea of theirs would be a lie too) for they are just liars.

19.At that moment such a statement on their part would not be indicative of either any true change of heart or of any genuinely revised judgment based on serious reflection and reasoning. It would rather be the result of direct observation of reality at a time when even the staunchest unbeliever would find it impossible to deny it.

(6:29) They say now: ‘There is nothing but the life of this world, and we shall not be raised from the dead.’

 

(6:30) If you could but see when they will be made to stand before their Lord. He will say: ‘Is not this the truth?’ They will say: ‘Yes indeed, by our Lord. ‘Whereupon He will say: “Taste the chastisement, then, for your denying the Truth.

 

(6:31) Those who consider it a lie that they will have to meet Allah are indeed the losers so much so that when that Hour comes to them suddenly they will say: ‘Alas for us, how negligent we have been in this behalf .’ They will carry their burden (of sins) on their backs. How evil is the burden they bear!

 

20.This does not mean that earthly life has nothing serious about it and that it has been brought into being merely as a sport and pastime. What this observation means is that, compared with the true and abiding life of the Hereafter, earthly life seems, as it were, a sport, a transient pastime with which to amuse oneself before turning to serious business.

Earthly life has been likened to a sport and pastime for another reason as well. Since ultimate reality is hidden in this world, the superficially minded ones who lack true perception encounter many a thing which causes them to fall a prey to misconceptions. As a result of these misconceptions, such persons indulge in a variety of actions which are so blatantly opposed to the reality that their life seems to consist merely of sport and pastime. One who assumes the position of a king in this world, for instance, is no different from the person who plays the part of a king on the stage of a theatre. His head is bedecked with a crown and he goes about commanding people as if he were a king, even though he has no royal authority. He may later, if the director of the theatre wishes, be either dismissed from his royal office, put into prison or even be sentenced to death Plays of this kind go on all over the world. Saints and man-made deities are deemed to respond to human supplications even though they do not have a shred of authority to do so. Again, some people try to unravel the Unseen even though to do so lies altogether beyond their reach.

There are those who claim to provide sustenance to others despite the fact that they are themselves dependent on others for their own sustenance. There are still others who think that they have the power either to bestow honor and dignity on human beings or to degrade them, either to confer benefits or to harm them. Such people go about trumpeting their own glory but their own foreheads bear the stamp of their humble bondage to their Creator. By just one twist of fortune, such people may fall off their pedestals and be trampled under the feet of those upon whom they have been imposing their Godlike authority.

All these people come to a sudden end with death. As soon as a man crosses the boundaries of this world and steps into the Next, the reality will be fully manifest, all the misconceptions that he has entertained will be peeled away, and he will be shown the true worth of his belief and actions.

 

(6:33) (O Muhammad!) We know indeed that the things they say grieve you, though in truth, it is not you whom they give the lie to, but it is the signs of Allah that these wrong-doers reject 2.

 

 

21.The fact is that before the Prophet Muhammad (peace be on him) began to preach the message of God, all his people regarded him as truthful and trustworthy and had full confidence in his veracity. Only after he had begun to preach the message of God did they call him a liar. Even during this period, none dared to say that the Prophet (peace be on him) had ever been guilty of untruthfulness in personal matters. Even his worst enemies never accused him of lying in any worldly affairs. When they did accuse him of falsehood, they did so in respect of his prophetic mission. Abu Jahl for instance was one of his staunchest enemies. According to a tradition from ‘Ali, Abu Jahl once said to the Prophet (peace be on him): ‘We do not disbelieve you. We disbelieve your message.’ On the occasion of the Battle of Badr, Akhnas b. Shariq asked Abu Jahl, when they were alone, to confide whether he considered Muhammad to be truthful or not. He replied: ‘ By God, Muhammad is a veracious person. He has never lied in all his life. But if every honorable office-liwa’ (standard-bearing in war), siqayah ( provision of water to the pilgrims), hijabah (gaurdian ship of the Ka’bah ) and nubuwah ( prophethood ) – were to fall to the share of the descendants of Qusayy, what would be left for the rest of the Quraysh?’ (Ibn Kathir,vol.3, pp.17-18-Ed.)

Here God consoled the Prophet(peace be on him) by telling him that by charging him with falsehood the unbelievers were calling God untruthful. Since God has endured this accusation with mild forbearance, leaving them free to persist in their blasphemy, the Prophet ( peace be on him ) need not feel undue disquiet.

 

(6:34) Messengers before you have been given the lie to, and they endured with patience their being given the lie to and being persecuted until the time when Our help reached them. None has the power to alter the words of Allah. Indeed some account of the Messengers has already reached you.

 

22.The point emphasized here is that no one has the power to change God’s Law regarding the conflict between Truth and falsehood. Lovers of Truth must of necessity pass through trials and persecution so as to be gradually tempered. Their endurance, their honesty of conviction, their readiness to sacrifice and to undertake all risk for their cause, the strength of their faith and the extent of their trust in God must be tested. They must pass through this phase of persecution to develop in themselves those qualities which can be developed nowhere else but on earth. They are also required to defeat the forces of ignorance by virtue of their moral excellence and the nobility of their character. Only after they have established their moral superiority over their adversaries will God’s help arrive. No one can secure that help beforehand.

 

(6:35) Nevertheless, if their turning away grieves you, then seek – if you can – either a way down into the earth or a ladder to the heavens, and try to bring to them some sign.23 Had Allah so willed, He would have gathered them all to the true guidance. Do not, then, be among the ignorant.

  

23.The Prophet (peace be on him) saw that even though he had spent a long time admonishing his people, they did not seem inclined to heed his call. As a result he sometimes wished for the appearance of some extraordinary sign of God that would undermine the stubbornness of his people and lead them to accept his guidance. This verse embodies God’s response to the Prophet’s desire. He is told not to be impatient. He must persist in his striving and continue to work. in conformity with God’s directive. Had it been God’s purpose to work miracles, He would have done so. But God did not consider that to be either the appropriate method for bringing to successful completion the required intellectual and moral revolution or for the evolution of a sound, healthy civilization. Well, then, if the Prophet (peace be on him) could not bear patiently with the attitude of stubbornness and rejection prevalent among his people, and if he thought it necessary to make them witness a tangible sign of God, let him muster all his strength and try to cleave the earth, or climb a ladder to the heaven and bring forth a miracle powerful enough to change the unbelief of the unbelievers into belief. He is told, however, that in this regard he should not expect God to fulfill his wish, for such things have no place in God’s scheme.

 

24.Had it been required that all people should be driven to the Truth, there would have been no need to send Prophets, to reveal heavenly Books, to direct believers to engage in struggles against unbelievers, and to make the message of Truth pass through the necessary of stages until fulfillment is reached. The result could have been achieved by a single sign of God’s creative will. God, however, did not want things to happen that way. He preferred the Truth to be set before people with its supporting arguments so that by a proper exercise of their rational judgment, they should recognize it for what it was and thereafter freely choose to embrace it as their faith. By molding their lives in conformity with this Truth such people should demonstrate their moral superiority over the devotees of falsehood.

They should continually attract men of sound morals by the force of their arguments, by the The loftiness of their ideals, the excellence of their principles, and by the purity of their lives.

They should thus reach their goal – the establishment of the hegemony of the true faith – by the natural and gradual escalation of strife against falsehood. God will guide them in the performance of this task and will provide them with whatever help they merit during the various stages of their struggle. But if anyone wishes to evade this natural course and wants God to obliterate corrupt ideas and to spread healthy ones in their stead, to root out a corrupt civilization and put a healthy one in its place by exercising His omnipotent will, let him know that this will not come about. The reason is that such is contrary to the scheme according to which God has created man as a responsible being, bestowed upon him a degree of power which he may exercise granted him the freedom to choose between obedience and disobedience to God awarded him a certain term of life in order to demonstrate his worth, and determined that at an appointed hour He will judge him for either reward or punishment in the light of his deeds.

 

(6:36) Only they who listen can respond to the call of the Truth; as for the dead,25 Allah will raise them, and then to Him, they will be returned.

 

25.’Those who hear’ refers to those whose consciences are alive, who have not atrophied their intellect and reason, and who have not closed their hearts to the Truth out of irrational prejudice and mental inflexibility. In contrast to such people are those who are characterized as ‘dead’ – who blindly follow the old familiar beaten tracks, and can never deviate from the ways they have inherited, even when these ways are plainly at variance with the Truth.

 

(6:37) And they say: ‘Why has no miraculous sign been sent down to him from his Lord?! Say: ‘Surely Allah has the power to send down a sign, but most of them do not know.

 

26.The word ayah here signifies a tangible miracle. The purpose of the verse is to point out that the reason for not showing a miraculous sign is not God’s powerlessness. The true reason is something else which those people in their immaturity, have failed to comprehend.

 

(6:38) There is no animal that crawls on the earth, no bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book (of decree). Then they return and gathered to their Lord  

 

(6:39) Those who gave the lie to Our signs are deaf and dumb and blunder about in darkness. 22 Allah causes whomsoever He wills to stray in error, and sets whomsoever He wills on the straightway.’ 28

 

27.If they are concerned with miraculous signs in order to determine whether or not the message of the Prophet (peace be on him) is indeed true, then, let them look around with open and attentive eyes. If they actually do so they will find the world full of such signs. Let them take any species of animal or bird they like. They can reflect upon the superb ness of its organic structure. They will notice how its instinctive urges are in complete conformity with its natural requirements. They will also observe how wonderfully adequate are the arrangements for providing it with nourishment; how marvelously well-determined are the limits within which -it lives; how tremendously efficient is the system under which each living creature is protected, provided for, looked after and directed towards self fulfilment; how strictly each one is fitted into the framework of the discipline devised for it, and how very smooth is the operation of the whole system of birth, procreation and death. Were one to reflect on this alone from among the innumerable signs of God, one would perceive fully how true the teaching of the Prophet (peace he on him) is concerning the unity and other attributes of God and how necessary it is to live a righteous life in conformity with the concept of God propounded by him. But their eyes were neither open to perceive the truth nor their ears open to heed admonition. Instead, they remained ignorant, preferring to be entertained by the performance of wondrous feats.

 

28.God’s act of misguiding a man consists in not enabling one who cherishes his ignorance to observe the signs of God. The fact is that if a biased person – one who has no real love of the Truth – were to observe the signs of God, he might still fail to perceive it. Indeed, all those things which cause misconception and confusion would probably continue to alienate him from it. God’s act of true guidance consists in enabling a seeker after the Truth to benefit from the sources of true knowledge, so that he constantly discovers sign after sign, leading him ultimately to the Truth.

A myriad of cases is encountered daily to illustrate this. We notice that a greatly many people pass inattentively over the countless signs of God that are scattered all over the world, and ignore even those signs which are manifest in human beings as well as in animals. It is little wonder, then, that they derive no lesson from all these signs. There are many who study zoology, botany, biology, geology, astronomy, physiology, anatomy and other branches of natural science. Others study history, archaeology and sociology. During the course of such studies they come across many signs of God which, if they cared to look at them in the correct perspective, might fill their hearts with faith. But since they commence their study with a bias, and are actuated only by the desire to acquire earthly advantages, they fail to discover the signs which could lead them to the Truth. On the contrary, each of those very signs of God contributes to pushing them towards atheism, materialism and naturalism. At the same time, the world is not empty of those truly wise ones who view the universe with open eyes. For them, even the most ordinary phenomenon of the universe directs them to God.

 

(6:40) Say: ‘What do you think if some chastisement of Allah or the Hour suddenly overtakes you: do you cry to any other than Allah? The answer, if you speak the truth.

 

Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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